A treatise of the divine promises in five bookes : in the first, a generall description of their nature, kinds, excellency, right use, properties, and the persons to whom they belong : in the foure last, a declaration of the covenant it selfe .../ by Edvvard Legh ...

CHAP. I. Of the Covenant. THE PROMI∣SES ARE either

• GENERALL OR
• SPECIALL.

GENERALL THE COVENANT. Which in * 1.1 He∣brew is called Be∣rith; from choo∣sing, because it is

established on certaine conditions which both parties choose:* 1.2 it is taken for both a Covenant and a Feast; therefore some derive it from a word that signifieth to eate; because the Hebrewes at their Covenant-makings usually had a Feast, Gen. 31.54. Others derive it from a word that signi∣fieth to stay. It was a Religious Ceremony common to the

Jewes and Gentiles, that in ma∣king solemne covenant before their gods, a beast was slaine by the Priest, and the parts there∣of laid one over against ano∣ther. The makers of the Co∣venant passed betweene those divided parts; the Ceremony intended and imprecation, that he might be cut in pieces as that beast was, who should violate the Covenant so made. And from the use of this Ce∣remony came the phrase of cutting a Covenant; as with us, striking of a bargaine, from our fashion of striking hands upon a bargaine made.

Alexander ab Alexandro. Lib. 5. c. 3. speakes of it: nay, This was a custome in Abrahams time, and therefore GOD himselfe to con∣firme his Promise to Abraham, vouchsafed to use that Ceremonie, Gen. 15.10.17. for which it is said, GOD did cut a Covenant with Abraham, ver. 18. See Ier. 34.18.

The word Covenant doth somtimes signifie a simple promise of grace without condition, Gen. 9.11. Numb. 25.12, 13. but ordi∣narily it notes a mutuall contract or agreement between the par∣ties covenanting by stipulation and promise, Psal. 50.16. & 25.10.14. & 44.17.

* 1.3A Covenant is a solemne Con∣tract, passing betweene some par∣ties (two at the least) whereby they bind themselves, each to other, in certaine articles, to both their contents, for their mutuall peace and comfort.

* 1.4For the forme and manner of it, it must be done with some so∣lemnity; and herein stands the difference betweene a promise and a Covenant, for a Covenant is a bundle of promises, bound and knit up together in one tie and mutuall solemnity.

There is a Civill Covenant, which is a league or agreement inter dimicantes, betweene two or more parties being at variance,

Gen. 21.32. and a Religious or Sacred Covenant, which is a league or agreement, that GOD hath made with man for his Salvation, and that is two∣fold:

1. That which GOD made at the beginning with our first Parents in the state of Innocen∣cie, Gen. 2.17. promising perfect felicity on condition of their per∣fect obedience. It is called Foe∣dus naturale, the Covenant of na∣ture, because it was made by GOD with man at his first Creation,* 1.5 and because it is con∣tained in the Law which is knowne to men by nature; and Foedus Legale, the Covenant of workes, because workes were the condition of it: it did runne thus, Doe this, and thou shalt live, and I will be thy GOD, Ezek. 20.11. Levit. 18. Rom. 10.5. Gal. 3.12. winne it and weare it, obey perfectly, and live everla∣stingly. The two Sacraments of this Covenant, were the Tree

of knowledge respecting the Law, Doe this, and the tree of life respecting the promise, Live. GOD shadowed out this cove∣nant also to the children of Israell in the wildernesse of Sina, when he brought them out of Aegypt. Moses describes it, Exod. 19. & 24. the blessings and curses com∣prehended in that Covenant are recited, Levit. 26. Deut. 27. & 28. It hath rationem speculi. It is a glasse to manifest and discover sinne and death, and so serves to humble men which are natural∣ly proud, Mat. 19.17. and to make them flie unto CHRIST for sanctuary,* 1.6 who perfectly ful∣filled the Law for the Elect; in and through whom we may ob∣taine the Legall promises, Rom. 10.4. Gal. 4.4. I will shake all nations, and the desire of all nations shall come saith the LORD, Hag. 2.7. to note unto us, (saith one) that a man shall never desire CHRIST indeed, till he be first shaken.

2. That which GOD of his singular grace made with man fallen.* 1.7 This is a free disposition of GOD whereby he promiseth eternall salvation by the death and mediation of his Sonne, that he may magnifie the riches of his mercy. This was revea∣led and delivered to our first Parents in the garden of Eden, immediately after the fall by GOD himselfe, and after was continued and renewed with Abraham, Isaac and Iacob.

It is called Foedus Evangeli∣cum, the Covenant of the Gospell, and the Gospell, Rom. 1.16.

A New Covenant:* 1.8 Behold the daies come (saith the LORD) that I will make a new Covenant with the house of Israel, Ier. 31.31. that is, with the whole Church, the whole Israel of GOD, as appeareth, Heb. 8.8, 10.

The Covenant of grace, Rom. 4.16. because nothing else mo∣ved GOD to make and establish

it: it is not grounded upon our workes and worthinesse, but up∣on the free mercies of GOD, and all-sufficient merits of Christ, Gal. 3.18.

The Covenant of peace, Ezek. 34.25. & 37.26. Peace,* 1.9 Rom. 10.15. the Gospell of peace, Ephes. 2.17. & 6.15. Reconciliation with GOD, and a Testament, because this reconciliation was ratified by the death of the Testator,* 1.10 Heb. 9.16, 17.

It runs in these termes, beleeve and repent, and Thou shalt be sa∣ved. Iohn 3.16. Gal. 3.11, 19. Mar. 16.16. The Covenant of Grace (saith D. Preston) is double: 1. Absolute, and Peculiar onely to the Elect, Ier. 31.33. Ezek. 36.26.2. Conditionall, which is common to all, and that is ex∣pressed in these termes; CHRIST hath provided a righteousnesse and salvation now, if you will beleeve, and take him upon these termes, that he is offered, you shall be saved, Mark. 16.16.

The Sacraments which GOD gave to man in his corrupt estate were,* 1.11 either

• 1. Before CHRIST, pre∣figuring Him.
• 2. After Him, as memorials of Him.

The Sacraments before Christ were of two sorts:

• 1. Either such as be∣longed to all sorts of people.
  • 1. The Arke and Noahs preser∣vation in it, Gen. 6.18. Heb 11.7. 1 Pet. 3.20, 21.
  • 2. The Raine∣bow, Gen. 9.9, 11, 12, 13, 15, 16, 17.
• 2. Such as were pecu∣liarly appointed to the Jewes, some of which were
• 1. Extraordinary, during but once or a short

• time, and answering, either
  • To Baptisme as the red sea, the cloud 1 Cor. 10.1, 2, 3, 5.
  • Or to the LORDS Supper, as the Manna, the water flowing out of the rock.
• 2. Ordinary, as
  • 1. Circumcisi∣on, answe∣ring to our Baptisme, Gen. 17.9, 11, 12. Col. 2.11, 12.
  • 2. The Passe∣over, answe∣ring to the LORDS Supper, Ex. 12.13. 1 Cor.

The Sacraments after Christs comming to continue till the end of the world, are two:

• 1. Baptisme, Iohn 1.26. Mat. 28.19.
• 2. The Supper of the LORD, Luke 22.19, 20. 1 Cor. 11.25, 26.

These two Covenants of works and Grace, doe both agree and differ in severall respects:

• 1. They agree
  • 1. In their Author, GOD.
  • 2. In the persons con∣tracting, GOD and Man.
  • 3. In the generall end of them both, the glory of GOD.
  • 4. In the ext••insecall forme, they both binde.
  • 5. They have both one matter also for sub∣stance, on Gods part mans happinesse in

• ...
  • both, on mans part obedience in both.
  • 6. In nature, because they are both invio∣lable on GODS part.
• 2. They differ.
  • * 1.121 In kind: that was a Covenant of ami∣ty betweene the Creator and the creature; this of Reconciliation be∣tweene enemies, for there was no breach made be∣fore, as now there is betweene us and our GOD. When we were enemies CHRIST died for us.
  • 2. In the speciall end; for the end of the Covenant of nature is the de∣claration of GODS justice,* 1.13 of the Co∣venant

• ...
  • of grace, the declaration of GODS mercie.
  • 3. In the foundation: for the foundation of the covenant of nature is the creati∣on of man, and the integrity of humane nature, of the other the redemption of man by Christ.
  • 4. In the quality of the persons con∣tracting: GOD the Creator in the first exacts his right from a man pure and perfect, but in this offers himselfe, as a mercifull Fa∣ther to a sinner troubled with the sight and sence of his sins.
  • 5. In the conditions: workes are requi∣red in the first, faith

• ...
  • in the other. Adam was to make that good of himselfe,* 1.14 and by his owne power: In the Co∣venant of grace, GOD giveth what he requireth, and accepteth what he giveth. Fides impe∣trat quod lex impe∣rat. August. Enchir. c. 117.
  • 6. In the forme of fanction; the Co∣venant of nature was published as soone as promised, but the Covenant of grace was first pro∣mised, then a long while after proclai∣med & ratified with the blood of Christ.
  • 7. In the object: that is extended to all men, this be∣longs to some cer∣taine

• ...
  • men by a sin∣gular reason; for although it is often promiseuously pro∣pounded, yet by a speciall propriety it belongs to them to which it is in∣tended by GOD.* 1.15
  • 8. In duration: that is antiquated to them who are made par∣takers of this new one; this is per∣petuall, therefore called often an everlasting Cove∣nant, and admits of no end or variation for the substance.
  • 9. In effects: that was deadly for a sinner, the Ministery of death; this is called a quickning Spirit, and is the ministra∣tion of righteous∣nesse and life,

• ...
  • 2 Cor. 3.6, 7, 8, 9.

* 1.16The Covenant of grace, is cal∣led in regard of the convention and agreement betweene GOD and man, a Covenant; in regard of the manner of confirming it, a Testament; being in many things like a Testament. For

1. As in a Testament or last will the Testators minde is de∣clared; so is the will of GOD in his Word.

2. As in a Will so here, is a Testator which is CHRIST; a Legacie which is eternall life; Heires which are the Elect, an Instrument, which are the Scrip∣tures; and Seales, which are cir∣cumcision and the Passeover, of the old, Baptisme and the LORDS Supper, of the new.

Thirdly, and principally, as a Testament is in force by the death of the Testator, Heb. 9.16, 17. so the Covenant of Redemption, is ratified by the death of

CHRIST, and this death by the effusion of blood was shadowed out in the Old, but consummated in the New Testament.

This Covenant is but one for * 1.17 substance, yet in divers re∣spects and circumstances it is either Old or New.

Old as it is a reconciliation of the old people with GOD by CHRIST to be exhibited, new as it is a reconciliation of the new people with GOD, by CHRIST now exhibi∣ted in the flesh: in regard of the shadow it is called the Old, and in regard of the substance the New.

Old, because it is first in time and antiquity.

2. Because it is abrogated in part, Heb. 8.13. 2 Cor. 3.14. be∣ing placed in ceremonies, which in time for oldnesse vanished away.

New, 1. In respect of the immediate Author CHRIST, Luke 22.20. GOD was the

Author of the other.

2. Because celebrated in a new manner, and new rites, and is never to be abrogated or disanulled.

It is new in respect of GOD and us.

• 1. In respect of GOD, be∣cause the Covenant is re∣newed as he promised in the seed of Abraham, which is with all the nations of the earth, Gal. 3.8.
• 2. In respect of us, because we are renewed thereby, 2 Cor. 5.17.

The Old Testament is called the Law, because the first and chiefe part of it is the Law of Moses; the New Testament is called the Gospell, because the first and chiefe part thereof, is the glad tydings of our Re∣demption, and the forme of the Covenant is in the one Legall, in the other Evangelicall. The Law was written in Ta∣bles of stone, Exod. 31.18. 2 Cor.

3.5. but the Gospell is written in the fleshie tables of the heart, Ier. 31.33. Heb. 8.10.

The Old Testament is the Co∣venant of GOD which in types and shadowes prefigured CHRIST to come and to be ex∣hibited,* 1.18 and by vertue thereof, Life everlasting was given by faith in CHRIST that was to come.

The giving of Isaac, of the promised Land, and all these promises, were but shadowes of the great promise, of the maine Covenant in CHRIST.

The New Testament is the Covenant of GOD, which (since the comming of CHRIST in the flesh) hath abolished those shadowes, and giveth life everlasting by faith in CHRIST that is come.

The old Covenant agrees with the Covenant of na∣ture:

• 1. In both, the parties contra∣cting are GOD and Man.
• * 1.192. Each hath a stipulation annexed to it.
• 3. The promise is the same in kind.
• 4. Both lead to CHRIST.

They differ,

• 1. Because the Covenant of nature was contracted with all men, this with the Israelites onely.
• 2. That of nature was made as soone as man was crea∣ted and had no praeludia: the old Covenant long af∣ter, and had many praeludia afore it.
• 3. That of nature onely binds to obedience due by the Law of nature, the old Covenant obligeth al∣so to ceremonies.
• 4. Life is promised in both, but it is set forth in the one by the fruition of Pa∣radise, in the other by the

• possession of the Land of Canaan.
• 5. The Covenant of nature is eternall, the old Tem∣porary.
• 6. Both Covenants bring us to CHRIST; bu•• that of nature doth not this per se, but * 1.20 per accidens; this old one doth it, per se, for it is the true and proper scope of it.
• 7. The Covenant of nature was written in the heart, but the old in tables of Stone.
• 8. The Covenant of nature was made in Paradise, the other in Mount Sina.
• 9. There was no Mediator of that, this had a Media∣tor, Moses, Deut. 5.26, 27.
• 10. That was made with all mankinde when man was perfect, this with a certaine people after the fall.

The Old and New Covenant agree;

• * 1.211. In the principall efficient cause, for there is the same Author of both, GOD, Ier. 31.31.
• 2. In causa pröegumena, the inward impulsive cause, the mercy of GOD in both, Luke 1.54, 55, 72, 78.
• 3. In the meritorious pro∣catarcticall cause,* 1.22 there is one and the same founda∣tion of both Covenants, CHRIST, Heb. 13.8. Rev. 13, 8.
• 4. In the matter, there is the same thing promised in both, Rom. 1.1, 2.
• 5. In the essentiall forme, in both Covenants there is a mutuall obligation of GOD and the faithfull, although of GODS part it is free, of mans due, Rom. 3.22.
• ...

• 6. In the end, which in both, is the glory of GOD and salvation of man, Heb. 11.8, 9, 10.
• 7. In the subject, for GOD made both of them with the faithfull onely, Rom. 3.26.
• 8. In the adjunct, the inter∣nall obsignation, for both of them are sealed by the same HOLY GHOST to the faithfull, 2 Cor. 1.22. Ephes. 1.13.

The Old and New Co••enant differ.

• 1. In respect of the Author or Covenant-Maker which was not CHRIST,* 1.23 but GOD the Father of the Old; or he made it then mediately and not Incar∣nate, now immediately and from his owne mouth.
• 2. In respect of the Mediator; Moses was Mediator of the Old, Levit. 26.46. Deut. 5.

• 27, 28. CHRIST of the New, Heb. 8.6. & 9.15.12.24.
• 3. In their quality.
  • * 1.241. In respect of liberty: of old they had cir∣cumcision and the Passeover, which were painefull and charge∣able Seales; and they were burdened with many carnall ceremo∣nies: we have bread and wine, cheape and easie seales in compa∣rison, and are freed from the Ceremoniall Law, Col. 2.14. that was a hand-writing against us; the new is a rest for us, Matth. 11.28.
  • 2. Clarity: the old was obscure,* 1.25 Heb. 9.8. 2 Cor. 3.13, 14. con∣sisting in rites and ce∣remonies, whereby CHRIST was darke∣ly

• ...
  • prefigured; but the new is more plaine and perspicu∣ous, Iohn 1.17. then the Spirit was distilled by drops,* 1.26 now there is a larger effusion of the Spirit, Heb. 8.10. Ioel 2. which is re∣peated, Acts 2. Tit. 3.6. Zach. 12.8. 2 Cor. 3.12. they had the blood of CHRIST, but shadowed onely in the blood of bulls and goates, Heb. 9.18. Exod. 24.5, 8. we have the ve∣ry blood of CHRIST it selfe, to seale unto our covenant, Mat. 26.28. Heb. 9.12. & 10.4. Zach. 9.11. Cu∣ius sanguis sistit om∣nem sanguinem, as the Fathers say.
• 4. In their quantity: the new is larger and more extensive then the Old, in respect of

• ...
  • 1. Persons; the Old Te∣stament was appro∣priated to a few, and did belong properly to the nation of the Jewes alone,* 1.27 Psal. 76.1. none but Israelites and Proselytes had part in the promise;* 1.28 the New extends to the Gentiles.
  • 2. Places; that was pro∣posed, as to one peo∣ple;* 1.29 so in angulo tan∣tum mundi,* 1.30 in one land of Canaan; this to all nations throughout the whole world.* 1.31
  • 3. Times; that was Tem∣porary, and to endure but a while, viz. till the ••••rst comming of CHRIST;* 1.32 this is perpetu••ll and shall last from CHRISTS first,* 1.33 to his second com∣ming, Heb. 8.6, 13. & 10.4, 9. & 9.12.

How hath GOD then ho∣noured us in these daies of the Gospell, who are herein beyond, not Heathens onely who were without GOD, and without the Covenant, but even beyond Adam in his innocency, and GODS Ancient people of Israel; for we have a better Co∣venant then they had, made up∣on better promises, Heb. 8.6. upon better termes and conditions, up∣on better evidences and assurances.

Since GOD hath thus aboun∣ded in love and mercy towards us, we therefore should abound in knowledge, faith, love, zeale, and care to worship GOD, publike∣ly and privately, with joy and singlenesse of heart.

I have hitherto handled the se∣verall Covenants comparatively; and that to give some light to the Covenant of Grace, which I shall now speake of in a speciall manner, as it is a Bundle of all the Promises.

The Covenant of Grace, is

expressed in these words, I will be thy GOD, and thou shalt be my people, Ier. 31.33.

In this Covenant GOD un∣dertakes to free his people from all * 1.34 evill, that m••y any way prove hurtfull to them, and to bestow all good things upon them, Temporall, Spirituall, and Eternall, Gen. 17.1, 2. Levit. 2.6.11, 12. 2 Cor. 6.16, 17, 18. Heb. 8.10, 11, 12.

We promise to choose GOD to be our GOD,* 1.35 trust in him, love and feare him, and walke in obedience before him, Exodus 15.2. & 20.19. & 24.3, 7. Da∣vid cals GOD his Lot and Por∣tion, Psal. 119.57. GOD is my portion for ever, Psal. 16.5, 6. Psal. 142.5.

* 1.36This was promised the faith∣full in all ages, that GOD would be their GOD, and they

should be his people, Exod. 29.45. Revel. 21.3.7. Zach. 13.9. Ezek. 36.28. Ierem 31.1, 33. 1 Chron. 17.13. & 22.10. All the particular promises depend upon this maine Charter, that GOD is our GOD: one * 1.37 ob∣serves; that throughout all the Scripture, all the mercy promi∣sed, and every promise wherein any happinesse is contained, hath this Seale, [and I will be their GOD, and they shall be my peo∣ple.]

If we could stedfastly beleeve and rest upon this promise, we should finde more true comfort in it, then in all the world be∣sides.

This is the top of mans feli∣city, when GOD takes him into Covenant. When GOD, Levit. 26. had spoken much by way of promise to his Church, as That hee would give them raine in the due season, &c. That hee would set his Tabernacle among them, &c. at length he concludes

all with this, verse 12. I will walke among you, I will even neighbour with you as it were, and I will be your GOD, and yee shall be my people. David ha∣ving prayed for many temporall blessings in the behalfe of his people,* 1.38 That their sonnes might be as plants, their garners full, &c. at length he windeth up all with this Epiphonema, or conclusion, Happie is that people that is in such a case;* 1.39 but presently comes with an Epanorthoma, or a cor∣rection of his former speech, Yea rather, happy is that people whose GOD is the LORD: as if he had said, that indeed is a hap∣pinesse in some kinde, but no∣thing to this; that is but Tem∣porall, this is Eternall. The ho∣nour and happinesse of a nation and people,* 1.40 Psal. 33.12. and also of particular persons, Psal. 65.4. lyes in this,* 1.41 that they have GOD for their GOD. He that is in speciall Covenant with GOD, all that is in GOD is for him;

his truth for his security; his love for his comfort; his power for his protection; his wisedome for his direction; all that is in CHRIST is his: his love, his graces, his merits. He is his Saviour, Redeemer; The HOLY GHOST is his Comforter, dwells in him, to teach him and guide him into all truth, and to seale up the promises to his heart. He hath the guard of Angels, Heb. 1.14. Dominion over the creatures, and free use of them both for ne∣cessity and * 1.42 delight, Heb. 2.7, 8. 1 Tim. 4.2, 3. All things are his, and he is Christs, 1 Cor. 3.22, 23. GOD calls such as are in Covenant with him, His Treasure, Psal. 135.4. His peculiar people. Exod. 19.5. Deut. 14.2. His love for delights Cant. 76. The Lot of his inheritance, Deut. 32.9. His hidden ones, Psal. 83.3. His Iewels, Mal. 3.17. Hee that toucheth them, toucheth the apple of his eye, Zach. 2.8. They are his beloved, Psal. 108.6. &

127.2. As the signet upon his right hand, Cant. 8.6. Esay 49.16. Hee dwelleth with them, Ioh. 14.23. He followeth them whither∣soever they goe, Iosh. 1.9. He stands at their right hand, Psal. 109.31. And holds them up by it, Psal. 73.23. He covers them under his pa∣villion, Psal. 27.5. Hee keepes their feet, 1 Sam. 2.9. Their very bones, Psal. 34.20. Hee counteth their wandrings, Psal. 56.8. Hee numbreth their haires,* 1.43 Matth. 10.30. Hee bottles up their teares, Psal. 56.8. If they doe but sigh, Hee observes it, Psal. 38.9. He is the shield of their helpe, the sword of their excellencie, Deut. 33.29. Hee is their hope, their helpe, their health, Psalme 71.5. Ioel 3.16. Ier. 17.7. Their Rocke, their Refuge, Psal. 62.2, 6, 7. Hee will teach them in the way that they should choose, Psal. 25.12. And make them perfect in good workes. Heb. 13.21. 2 Thess. 2.17. Hee will give them their hearts desire, Psal. 37.4. Pro. 10.24. His eye is

ever upon them for good, Psal. 33.18. The Prophet comprehends all in that one verse, Psal. 84.11. The LORD GOD is a Sunne, and shield: the LORD will give grace, and glory: no good thing will hee withhold from them that walke uprightly. A Sunne for con∣solation, a Shield for protection. A Sunne to give them life, a Shield to defend life given. A Sunne to make them fruitfull in all good, a Shield to preserve them from all evill. He will give not onely temporall blessings, as it followeth there, no good thing, &c. but he will also bestow up∣on them grace here, and glory hereafter, even that grace that shall be once glory.* 1.44 Godlinesse is profitable to all things, (saith the Apostle) having the promises of both lives, of temporall things for this life, and of spirituall and eternall things for the life to come.

Since then the happinesse of a Christian consists in this,* 1.45 that

GOD is his GOD, every one should labour to secure this maine point, and try whether he be in speciall Covenant with GOD. To this duty the Apostle exhorts us, when he bids us, Give dili∣gence to make our calling and election sure, 2 Pet. 1.10. & 2 Cor. 13.5. he saith, Examine your selves, whether yee be in the faith, prove your owne selves. And in∣deed there cannot be a better evi∣dence, that we are in the Cove∣nant then this, that we are in the faith, or that faith is in us, for so are those words to be un∣derstood.

For the Covenant of grace runs all upon promises, I will give thee, &c. now faith answers the promise; for the promise is to be beleeved: Abraham belee∣ved in the LORD, and therefore GOD reckoned him, as a man that was righteous, Gen. 15.6. and accepted him to be a parta∣ker of the Covenant. Every be∣leever is within the Covenant.

He that hath a true and saving Faith which worketh inwardly by purifying the heart, Acts 15.9. and outwardly by Love, Gal. 5.5. may certainely conclude that GOD is his GOD.

We may know likewise, that we are in Covenant with GOD, by this, if wee labour to keepe Covenant with him, Psal. 103.18. if our greatest care be to please him, and our greatest feare, least we should offend him. If we have chosen him, it is cer∣taine hee hath chosen us, for so Cyril interprets that place, Iohn 15.16. You have not cho∣sen mee,* 1.46 but I have chosen you, that is, (saith he) in re∣gard of priority, I have chosen you first.

There is a threefold Choosing of GOD.* 1.47

1. In opinion to prize and esteeme him above all other delights, when with Paul wee count all things as drosse and dung, nay dogges-meat (as the

* 1.48 Originall hath it) in com∣parison of CHRIST, Philip. 3.8.

2. In affection, if we love him above all; when we can say with the Spouse, Cant. 1.7. O thou whom my soule loveth: or with Peter, LORD thou knowest that I love thee, Ioh. 21.16.

3. In practise, when we choose his waies, as David saith, I have sworne and will performe it, that I will keepe thy righteous iudgements, Psal. 119.106.

If upon a diligent scrutinie into our owne hearts and waies, we finde GOD hath the chiefest command over all our thoughts, affections and desires, and that wee are truely ingrafted into CHRIST by faith; wee should then prize the Cove∣nant, and improve it to all holy uses.

1. We should highly prize the Covenant.

We should say with David, What am I,* 1.49 or what is my fathers

house, that I should be raised hi∣therto? We should rejoyce in this, that the Great and mighty GOD will enter into Covenant with us, every promise should be precious unto us. That no∣ble Emperour Theodosius thought it a greater honour, to be Mem∣brum Ecclesiae, then Caput Im∣perij, a member of the true Church, then Monarch of the world. Salomon in the booke of his repentance, preferres the ti∣tle of Ecclesiastes, a Preacher, or reconciled Penitent, before the title of the Sonne of David, King of Ierusalem.

When Charles the fifth,* 1.50 Em∣perour, in a challenge to Francis the first King of France, com∣manded his Herauld to proclaime him with all his Titles, stiling him the Emperour of Germanie, King of Castile, Arragon, Naples, Sicilie, &c. Francis commanded his Herauld to call him so often King of France, as the other had titles by all his Countries,

implying that France alone, was more worth, then all the Countries which the other had. So when the wicked brag of their Honours, Livings, and great Lordships, a child of GOD may say, that GOD is his, he is his portion, and op∣pose this to all other dignities whatsoever. For when a man hath GOD, he hath all, hee is Blessednesse it selfe; when hee comes into the heart, all com∣forts come along with him. The Child of GOD may view the Heavens, and say, my Father made them; hee may behold the workes of providence, and say, my Father feeds, cloathes and preserves all the creatures in the world: if he be in prosperity, he may say, GOD hath yet reserved greater goods for mee; if in adversity, hee may say, CHRIST hath endured much more for my sake. The Word and Sacraments are his: Hee may goe boldly to the throne

of grace, Heb. 10.22. and aske almost what hee will in the name of CHRIST,* 1.51 Marke 11.24. All his infirmities shall be borne withall, all his indea∣vours accepted. He may expect protection in dangers and di∣stresses, Psal. 80.14, 15, 16. Every one protects their owne, I am thine (saith David) save mee, Psal. 119.94. He may looke to have his wants supplied, Psal. 23.1, 4. He may boldly challenge Sin, Death, Hell, the Divell, and victoriously triumph over them all with the Apostle, 1 Cor. 15.55, 56, 57. and say with David, The LORD is my light and my sal∣vation, whom shall I feare, the LORD is the strength of my life, of whom shall I be afraid? Psal. 27.1.

2. We should also improve the Covenant for all holy purpo∣ses.

We must with boldnesse and reverence challenge the Cove∣nant of grace. There cannot

be a more forcible argument in prayer, then to pleade GODS Covenant and the interest wee have in him. Our Sa∣viour, Matth. 6.9. teaching us to pray, bids us to say Our Father, as if hee should say, presume not to aske any petition of GOD, till thou canst so conceive and be per∣swaded of him. Those then who are GODS children may pray with confidence un∣to him, as a Father: ipsum nomen orat pro nobis, The ve∣ry name makes supplication for us.

Thus our Saviour CHRIST prayed, O my Father, three se∣verall times, Matth. 26.39, 42, 44. and My GOD, My GOD, Matth. 27.64. Psal. 22.1. The Papists urge their owne merits, and merits of Saints, in their prayers, but GODS people have still urged Cove∣nant, Gen. 32.9. Nehem. 1.6.10.11. 2 Chron. 14.11. & 20.

6, 7. Psal. 16.1, 2. Psal. 18.1, 2, 3, 6. Psal. 22.1. & 116.16. Ioh. 17.6.9, 10. Deut. 9.27. 1 Sam. 12.22. Ier. 14.21.* 1.52

Vnite my heart, saith David, to thy feare, Psal. 86.11. as if he should have said, LORD thou hast promised to give mee one heart; behold I finde my heart divided, disjoynted; unite it I beseech thee: so those that are within the Covenant may goe to GOD, and say, LORD give mee wisedome, faith, pa∣tience, for the discharge of my duty toward thee:* 1.53 my heart is out of order, LORD mend it; it is thy bargaine,* 1.54 thine owne Co∣venant; O doe it for thy names sake. GOD takes it well, if we mind him of his Covenant, and presse him with his pro∣mise.

Wee should also aggravate our sinnes in confession, by this, that wee have sinned against Covenant, hand and seale; our sinnes in that respect are

worse then the sinnes of Pa∣gans or Heathens: they sinne but against Creation, wee a∣gainst Covenant;* 1.55 whore∣dome is worse then fornica∣tion.

When wee are tempted to the committing of any sinne, the Covenant should be a curbe to us: wee should say, no; I must now lye no more, sweare no more, breake the LORDS day no more; it is against my bargaine: such a LORDS day, in such a Congregation, be∣fore such and such witnesses, I tooke the Sacrament upon it, that I would doe so no more: when wee are taken off from any duty,* 1.56 the Covenant should spurre us on, wee should re∣member that wee have taken presse money and earnest as it were from GOD in our Bap∣tisme, that wee will be for him, that wee have often re∣newed our first Covenant in the Sacrament, and therefore there

should be no flinching from our bargaine.* 1.57

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ei∣ther ab Eli∣gendo or Co∣medendo from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or à caedendo from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Buxtorfe and Pag••in on the word.
• * 1.2

  Illvric. Clav Scrip. Iun. Orat. de foedere.

  The Greeke word where∣by the Sep∣tuagint still rendre••h Be∣rith is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 testa∣montum. Heb. 9.••7. foedus, Mat. 26 28 Acts 3.25 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dispo••••. Est enim extrenta voluntas, qua quis disposit & dispensit res suas; or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pa••••scor, Luke 〈◊〉〈◊〉.

  The Latine words whereby the Originall is expressed, are Foe∣dus, Pactum Testamentum. For they are used promiscuously in the Latine saith Muscula. 1. Foea••••. It was called Fedai in time past saith Var••o, for in a Covenant interp••uitu•• 〈◊〉〈◊〉, men give their faith saith Isia••re, therefore some (〈◊〉〈◊〉 Al••ie••) had rather write it with a single •• then ••e. Some derive it from the adjective, soedus, fil••hy, for the slaying of a ••ow (when w••s inter ritualia foe∣deris) was filthy, 〈◊〉〈◊〉 Vi••g•••• saith — & caesa iungelant foedera porca. Peter Martyr derives it a feriendo, quod Foertales atrinque porcam mactarent Hinc ferire aut percutere foedu••, tritu loquenti modus, pro iung••••e, sace••e, pangere. Ma••••i••ius approveth this ety¦mologie, and it agreeth best with the Hebrew. ••. Pactum, generis comni est, saith Beza: quas•• 〈◊〉〈◊〉 pace fictum, saith Isidore. It is that truce (saith Sico 〈◊〉〈◊〉) which in time of warre is concluded upon, and accepted of both sides for a certaine limited space of time; but Foedus: was a perpetuall ••uce or league. 3. Testam••ntum quasi testatto m••n••is, saith Iustinian, which etymologie Vasia de∣rides; but it may be received as an aliusien.

  The French is Alliance, ab all••gando.

  The English is League a Ligando, or Covenant, which is the same that Conventio is with the Civilians, a convent••••••io
• * 1.3

  What a Co∣venant is in generall.
• * 1.4

  Disserunt non re, sed modo rei pro∣missio & foe∣dus. Foe∣dus est pro∣missic solenni ritu foederali vestita at{que} firmata.

  Pareus in Gen. Chap. 15. v. 18.
• * 1.5

  Gal. 4.22. The Law re∣quireth,

  1. Personall

  2. Perpetuall.

  3. Perfect o∣bedience

  4. And from a perfect heart, and that under a terrible curse.
• * 1.6

  Gal. 3.24.
• * 1.7

  The first Co∣venant was of mans workes, the second of Gods grace, It is a com∣pact made betweene God & man touching reconcilia∣tion and life everla∣sting by Christ. Perk Gen. 3.15.
• * 1.8

  We need a new Cove∣nant (saith Bishop Lake) that ••ave bro∣ken the old, by our mu∣tability be∣fore the fall, and through our imbeci¦lity since the fall.
• * 1.9

  Esay 54.10.
• * 1.10

  The word of reconcilia∣tion.

  2 Cor. 5.19.
• * 1.11

  God ever ordained Seales to make good his Cove∣nant.
• * 1.12

  Therefore this is called Reconliati∣on as well as Cove¦nant.
• * 1.13

  Cameron. opusc. miscell.
• * 1.14

  Invat Idem, qui lithet. Auson.

  God under∣takes in the Covenant of grace to enable us to walke in his statutes, & to performe the conditi∣on hee re∣quires. He works all our works in us, and for us, Esay 26.12.
• * 1.15

  Rom 9 7, 8
• * 1.16

  A Covenant in respect of God, a Te∣stament in respect of Christ.
• * 1.17

  Divisio foe¦dera in vetus & novum; non est Ge∣nero in Spe¦cies, sed sub∣veti in acci¦dentia, Scar∣pi••s.

  The two parts of the ••ovenan••, as 〈◊〉〈◊〉 the 〈…〉〈…〉 & the 〈◊〉〈◊〉 have 〈◊〉〈◊〉 beene 〈…〉〈…〉 in sub∣•••••••••• though not alwaies in like man∣ner dispen∣sed.

  S. Iohn spea∣king of love calleth it a new Com∣mandement and an old, 1 Ioh 27, 8. Ol•• in re∣gard of the substance, Levit. 9.••8 because it was given to Adam, was a Law in Pa∣radise, and because our of request; New because re••e••ed and approved by Christ, Ioh. 13.34 & 15 12 excellent as new, it makes us new; it should be new & fresh in our me∣mory.

  Novum, quia renovatum. Bucan.
• * 1.18

  The Fathers had the same Covenant which wee have, they looked for immortality and had it promised.

  They expe∣cted it by mercy & not by merit, they knew that Christ was their mediator to obtaine mer∣cy as we••l as we, Ioh. 8.••6 Acts 13.32. Luke 1.72. 1 Cor 10 ••. Sanguis Ch••i¦sti proti••it an∣te••uam suit, Bernard.

  CHRISTS bloud was effectuall, before ex∣istent.
• * 1.19

  Cameron. opusc. miscell.
• * 1.20

  As it shew∣eth what a man oweth unto God, and how he must be pu¦nished if hee pay not the debt, whence it makes ••im looke to a media∣tor, when he sees himselfe unable either to pay the one or en∣dure the o••her.
• * 1.21

  Polan. Syn∣tag.
• * 1.22

  Ephes. 2.12, 13.
• * 1.23

  They differ not essenti∣ally as the Covenant of works and grace, but modo admi∣rish andi, in the manner of ministra∣tion.
• * 1.24

  Non exigit à quoquam (saith Eras∣mus of the Gospell) onus Legis Mosat∣cae tantum adsit vivida fides.
• * 1.25

  Novum Te∣stamentum in veteri est velat••m, & vetu•• in novo revelatum. Austen.
• * 1.26

  Novum Te∣stamen••um in veiers latet, & vetus in novo patet. Luth••r.

  The Old Te∣stament is instar libri clausi.

  Esa. 29.11. The New instar libri aperti.

  Apoc 5.9. Saith our learned Whitaker.
• * 1.27

  Psal. 114.2.
• * 1.28

  Esay 40.27. & 66.18. Ioel 2.28. Hag 2 8.
• * 1.29

  Mat 10.5, 6
• * 1.30

  Trelca••iu•• Ephes 2 14.
• * 1.31

  Gal 6.15.
• * 1.32

  2 Cor 3.11.
• * 1.33

  Ephes. 4.13.
• * 1.34

  If the seale of the Co¦venant be stamped up∣on us, we are thereby se∣cured from all evil, Ezek 9.4. Rev. 7 3. & 9 4.
• * 1.35

  Hence are those graci∣ous promi∣ses, that God is our portion, Ier. 10.16. & 51.19. Lam. 3.24. that is, all wee have to maintaine us in the world: and wee h•••• por∣tion, Deut 32 9. that is the chiefest thing he makes reckoning of.

  He becomes our God to direct, protect, and blesse us, and we become his people to serve, love, and obey him.
• * 1.36

  God saith so unto the Gentiles, Hos 2.23. which the Apostle makes use of Rom. 9.25, 26.
• * 1.37

  Wing Ia∣cobs staffe.
• * 1.38

  Psal. 144.12, 13, ••4.
• * 1.39

  Verse 15.
• * 1.40

  Deut. 33.29.
• * 1.41

  The immu∣nitie•• and priviledges of those that have God for their God.
• * 1.42

  It is pro∣••ised as a blessing evē unto Gods people, that there should be boyes & girles play¦ing together in the streets of Ierusalem, Zach 85. and that they should have liberty to invite, and ente••taine eit••er other. Zach. 3 10.
• * 1.43

  Ier. 31.20.
• * 1.44

  1 Tim. 4.8.
• * 1.45

  Let us re∣solve to be Gods and enter into Covenant with him, Iosh 24.14. Nehem. 5.13 Nehem 9. 2 King. 23.3. 2 Chron 3••.31. 2 Chron. 15.12. is a speciall place: there was a Cove∣nant, yea an oath upon the Cove∣nant, a Bond upon a Bond Psal. 119.106
• * 1.46

  1 Ioh. 4.19.
• * 1.47

  God be∣stowes him∣selfe on that man, that in true desire would have God for his God.

  M. Harris.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, garbage and filth that is throwne out to dogges, Ignatius (that holy Martyr) cal∣led Christ his love: my Love (saith he) was Cru∣cified.
• * 1.49

  2 Sam. 7.18.19.
• * 1.50

  Abbot his Geography, and Grim∣ston.
• * 1.51

  Gods cove∣nant with his people is a covenant of mercy, therefore these two are often joyned to∣gether in Scripture, 1 King 8.23. Dan. 94. and elsewhere. 1. Mercy in∣duced God to make it. 2 He admi∣nisters this Covenant with a great deale of mercy, 1 ac∣cepting a lit∣tle, 2 giving that little, 3 passing by many pro∣vocations. Psal. 31.1 9. Psal. 36.7, 8, 9.
• * 1.52

  Psal. 74.20 & 94.14.
• * 1.53

  Phil. 4.6.
• * 1.54

  Psal. 119.125.176.
• * 1.55

  Amos 3.2. Rom. 2.9.
• * 1.56

  In the pre∣face to the Commande∣ments, this is premised to provoke their sub∣jection to the whole Law. I am the LORD thy GOD, Exod. 20. and againe, Levit, 18.1, 5.
• * 1.57

  I am the LORD your GOD, yee shall (therefore) doe my iudgements, and keepe my ordi∣nances, and this was the reason of the peoples resolution in Ioshua's time, 24 17, 8. For the LORD is our GOD, &c. ther∣fore will we also serve the LORD, for he is our GOD.