Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts.

BOOK I. OF Gods Covenants, Their Names, Natures, Sorts, and Benefits; more Generally. (Book 1)

CHAP. I. 1. Of Gods dealing with his Church, in all times and Ages, by way of Covenant.

GOD, a 1.1 over all blessed for ever, •…•…s the Center where all b 1.2 Happiiness meets, and the foun∣tain whence all c 1.3 Happiness flows. Man, d 1.4 under whose feet God hath put all things here below, is only so far happy as he e 1.5 enjoys the LORD to be his God. On Earth, Man en∣joys the LORD to be his God, Either More Immediately, or more Mediately. ^1. More Immediately, before Adams Fall, by Conformity both of mans f 1.6 upright Nature unto God, through g 1.7 Gods Image in which he was Created; And of man•…•…, life, to Gods will, through h 1.8 Personal Obedience, whereunto he was fully enabled. ^2. More Mediately, after the Fall, by i 1.9 Mystical union unto the Mediator Jesus Christ, k 1.10 the express Cha∣racter of the Fathers Person, and l 1.11 onely way unto God. Mans enjoyment of God, by Natural Conformity to his will before the Fall, and by supernatural union to Christ since the Fall, are instru∣mentally

established and effected by Gods COVENANTS with man: That, by his m 1.12 Covenant of Works, This, By his n 1.13 Covenant of Faith. So then, Gods COVENANT is the Scripture-star, which leads man unto Christ: Christ is the Heavenly Way, that brings man unto God: And God is Heaven it self; in whom man finds and enjoys all satisfying Happiness.

In this Treatise (subdivided into IIII. distinct BOOKS,) the unfolding of Gods precious and mysterious Covenant with man is undertaken, That Christians happiness may be promoted by enjoy∣ing of God: That they may enjoy God by their union to Christ: That they may be United to Christ, by accepting Gods Covenant: And that they may be allured to accept Gods Covenant, by a famili∣ar Knowledge and apprehension of it.

For the more clear representing of this Subject to the weakest Capacity, Gods COVENANT shall here be laid open;

First, More Generally; in Book I. And here shall be evidenced. 1. That God hath pleased in all ages to deal with his Church and people by way of Covenant. 2. What Gods Covenant is, for Name and Thing gene∣rally considered. 3. Into what Kinds or Sorts Gods Covenant is to be Di∣stributed.

Secondly, More Particularly; in Book II. And here 1. Of Gods COVENANT of WORKS with the first Adam, and in him with all his Natural Seed, before the Fall. 2. Of Gods COVENANT of FAITH with Christ the last Adam, and in him with all his Super∣natural Seed, after the Fall. And this both In General: And In Par∣ticular.

In General shall be shewed, 1. That, the Covenant of works being broken in the first Adam, God pleased to Reveal a Covenant of Faith in Christ the last Adam. 2. When and how soon God did first Reveal this Covenant of Faith. 3. Why God Revealed this Covenant. 4. What this COVENANT of FAITH is. 5. How this Covenant of Faith is to be distributed.

In Particular shall be Opened,

1. The o 1.14 Covenants of Promise, made and confirmed in Christ only Promised and to be exhibited in our flesh afterwards. And how the LORD God did gradually disclose these Covenants in Christ most obscurely at first, but afterwards still more and more clearly, till they were accomplished in Christ in the fulness of time: but most remarkably in Certain Periods of time, viz. ¹ From Adam, till Noah. ^2. From Noah, till Abraham. 3. From Abraham, till Moses. ^4. From Moses till David. ^5. From David, till the Babylonish Captivity. ^6. Finally, From the Babylonish Captivity, till Christ: and all this in Book III.

2. The p 1.15 New-Covenant made and confirmed in Christ actually Per∣formed & exhibited in our flesh already. And how this New Covenant is Substantially one and the same with the Covenants of Promise, yet Accidentally far different in administration: the N. Cov. notably sur∣passing

all foregoing Ministrations, in Ext•…•…nt Spiritual Priviledges, Efficacy, and Evangelical Glory. In Book IIII. Now in these four distinct Books all these things shall be laid down orderly in cer∣tain succinct Positions or Aphorisms (Summarily comprizing much 〈◊〉〈◊〉 in a little compass, for the help of both understanding and memory) together with the Explanations of them: through the direction and assistance of the Covenant-making and Covenant-keeping God, who hath said; q 1.16 The secret of the LORD is with them that fear him, and he will shew them his Covenant.

APHORISM I.

GOd is pleased in all times and ages, from the beginning to the end of the world, to deal with his Church and People by way of COVENANT.

For clearing of this Aphorism something is to be spoken touching 1. God, who thus deals. 2. His Church and People, with whom he thus deals. 3. Gods dealing thus with his Church in a Covenant way.

I. Touching God, thus in brief conceive of him. The r 1.17 Su∣preme Being of Beings, s 1.18 Cause of Causes, and most Spiritual t 1.19 Spirit, The u 1.20 one onely true GOD, x 1.21 FAT HER SON and HOLY-GHOST, is most absolutely y 1.22 Simple, z 1.23 Al-suffici∣ent, a 1.24 Immutable, b 1.25 Infinite, c 1.26 Immense, and d 1.27 Eternal in his e 1.28 Life, f 1.29 Understanding, g 1.30 Truth, h 1.31 Will, i 1.32 Goodness, k 1.33 Gra∣ciousness, l 1.34 Love, m 1.35 Mercy, n 1.36 Long-suffering, o 1.37 Iustice, p 1.38 Holiness, q 1.39 Power, r 1.40 Dominion, s 1.41 Perfection, t 1.42 Excel∣lency, u 1.43 Blessedness, and x 1.44 Gloriousness.

II. Touching Gods Church and People, with whom God deals in a Covenant-way, thus briefly apprehend. The Self-satisfying All-sufficient and All-perfect God hath not onely y 1.45 created the whole world with all things therein, and more especially the intellectual Crea∣tures, Angels and men, for his own self. But also in all times and ages of the world prevideth himself a Church here on Earth among the children of men.

For evidencing hereof, two things especially are to be noted; viz. 1. That God in all ages hath his Church (a people z 1.46 separated to

himself peculiarly) in this world, though not at all times of like equal extent. It was at first onely Domestical, confined within the narrow compass of Particular pious Families, as ofa 1.47 Adam,b 1.48 Seth,c 1.49 Enoch,d 1.50 Noah,e 1.51 Shem,f 1.52 Abraham, Isaac, Iacob, &c. Afterwards it grew up and became National, extending it self to the Families of all theg 1.53 twelve Tribes, even the whole Jewish Nation; which, presently after the Redemption out of Aegypt, was fashioned and digested by God into an Ecclesiastical Politie, calledh 1.54 The Church in the Wil∣derness. But at last, when Christ the Blessed Seed came,i 1.55 in whom all the Nations and Families of the Earth should be blessed, The Church began to be planted even among otherk 1.56 Nations besides that of the Jews, and so spread from Nation to Nation, that it became Oe∣cumenical or Universal: Not limited any longer to that one Nation of the Jews onely, but diffused without restraint to thel 1.57 Nations of the Gentiles. From Adam till Moses, it was Domestical: From Moses till Christ, National: and from Christ till the end of the world, Oecumenical: And this triple Period comprehends all times and ages. Thus the Church, likem 1.58 Leaven, spreads; liken 1.59 Mustardseed, grows: like theo 1.60 Waters of the Sanctuary, swels and increaseth from smallest beginnings to greater and greater perfection.

2. Why God in all ages thus provides himself a Church amongst men. viz. 1. From the exceeding Riches of hisp 1.61 Free grace and love to mankinde. This the impulsive or inward Moving Cause why God hath (^1.) Elected eternallyq 1.62 in Christ a certain select number out of mankind, to be his own peculiar people; (^2.) Re∣deemed in fulness of time this his Church and people (lapsed in Adam) by his ownr 1.63 blood; And (^3.) Actuallys 1.64 applyed this Redemption to his people by Calling them effectually out of the world unto himself in Christ. Remarkably saith Wisdom, (the Son of God,) of himself;t 1.65 I was daily his delight, rejoycing always before him: rejoycing in the habitable parts of his Earth, and my delights were with the Sons of men. 2. That God might com∣municate himself and his fulness more sweetly, familiarly and com∣pleatly to his Church, then to all other Societies and created Be∣ings in the world. For, to his Church and People God peculiarly unveyls theu 1.66 mysteries of his kingdom, the hidden Secrets of his Wisdom, Goodness, Free Grace, Mercy, Loving-kindness, Ho∣liness, Justice, &c.x 1.67 He dwels and walks among them; and is a God and Father unto them, they becoming sons and daughters to the Lord Al∣mighty. 3. That in and by the Church the glory of all Gods Per∣fections and Dispensations might be spread abroad both in Heaven and Earth to his everlasting praise.y 1.68 In his Temple every one speaketh of his glory. And,z 1.69 •…•…y the Church Gods excellencies and the wise mysterious disposals of his Grace are made known; not one∣ly unto the Sons of men on Earth, but also unto the Principalities and powers in Heavenly places.

III. Finally, Touching Gods Covenant-way of dealing

with his Church and people; It is evident by their continued expe∣rience of his Dispensations, both Before, and After Adams Fall, That God pleaseth in all times and ages to deal with his Church and peo∣ple by way of Covenant. For,

1. Before the Fall, God dealt with the First Adam, and in him with all his Seed, then in state of innocency and integrity, by way of Co∣venant, and that a Covenant of Works. For, besides that God had engraven in his heart the Substance of the Moral Law, certaina 1.70 reliques whereof remain in the hearts of Pagans since the Fall, who have not the law written; God also gave Adam a Positive Law, Permitting him to eat of the Trees of the Garden; Commanding him not to eat of the Tree of knowledge of good and evil; Threatning him, in case he should eat, with present Death; and consequently promising him life in case of Obedience.b 1.71 And the LORD God com∣manded the man, saying, Of every tree of the Garden thou mayst freely eat: But of the Tree of the knowledge of Good and evil, thou shalt not eat of it; For in the day that thou eatest thereof thou shalt surely dye. Now all this amounts to a Covenant, asc 1.72 after shall more fully be evi∣denced in the Particular handling of the Covenant of Works.

2. After the Fall God deales with his Church and People also by way of Covenant; and that the COVENANT of FAITH in Iesus Christ the last Adam. This is very observable in several eminent Intervals or Periods of time, wherein God Revealed his Covenant more and more clearly by degrees, till it came to a full and compleat discovery in these daies of the New Testament. As, God dealt by way of COVENANT, 1. With Adam presently after the Fall, and with the Fathers before the Flood till the time of Noah: Promising thed 1.73 Seed of the woman, to bruise the Serpents head. 2. With Noah,e 1.74 establishing his Covenant with him, to save him, and his family, and a seed of the Creatures, in the Ark, from perishing by the waters of the Flood, when the whole world should be drowned. Under these two dispensations of the Cove∣nant, together with the Promises and other Appurtenances thereof, did the Fathers and Church live till the daies of Abraham. 3. With Abraham and his seed,f 1.75 Covenanting and Promising to be a God to them, to give them the land of Canaan, and make them heirs of the world, and in his seed to make all the Nations and families of the Earth blessed; Annexing Circumcision as a Confirming sign and to∣ken of the Covenant. And under this and the former federal dispen∣sations, was the Church and the holy Patriarchs trained up till the daies of Moses. 4. With Israel;g 1.76 led and brought by the hand out of the land of Egypt, At Mount Sinai in the daies of Moses;h 1.77 De∣claring his Covenant unto them, even ten Commandments written on two Tables of stone, which he commanded them to perform, together with the Ceremonial and Iudicial Laws which he required them to observe. Under this and the former Administrations of the Covenant, the Church was nurtured up, till the time of David. 5. With David

and his Seed Godi 1.78 made an everlasting Covenant ordered in all things and Sure,k 1.79 Promising with an Oath, To establish his seed for ever, and build up his Throne to all generations, &c. which Covenant had its fullest accomplishment inl 1.80 Christ, of the Seed of David, and in his Spiritual Kingdom. Christ being the truem 1.81 David, And King of his Church, gathering both Jews and Gentiles into one body un∣der his Government, andn 1.82 subduing finally and totally all the enemies of his Kingdom. Under this and former dispensations of the Covenant, the Church of God continued from Davids daies till the Babylonish Captivity. 6. With the people of the Iews under the Babylonish Captivity,o 1.83 God Covenanted to return their Cap∣tivity and restore them into their own land, the land of Canaan; to take away their stony heart, and to give them an heart of flesh; To cleanse them from all their filthiness and Idols, &c. promising that they shall be his people, and he will be their God. And under this, with the foregoing ministrations of the Covenant, The Church of God was nursed up from the time of the Babylonish Captivity, till the very coming of Christ in our flesh. 7. Finally, with the Church and people of God under the New Testament, after Christs Incar∣nation, God makes ap 1.84 New Covenant in Christ: New, not so much for substance, as for Circumstance and manner of Administration (all the former Ministrations being laid aside as waxing old and wear∣ing away;) And New, for Continuation, in that this dispensation of the Covenant should not wax old as did all the former, but should continue still fresh New and unaltered to the very end of the world. And under this Covenant, the Promises and Appendixes thereof, the Church of Christ is and shall be continued, built up, and perfect∣ed, From the First till the Second coming of Jesus Christ.

Thus it is clear, That in all ages and times, from the beginning to the end of the world, God pleaseth to deal with his Church and people in a COVENANT-way.

APHORISM II.

GOD in all ages pleaseth to deal with his Church and peo∣ple by way of Covenant for divers weighty Causes, and Excellent Ends. And these are worthy to be inquired into, and heedfully observed, by all theq 1.85 children of the Covenant, andr 1.86 heirs according to the Promise. Now the Lord seems to deal with his Church in a Covenant-way.

1. Of his meer Grace and love to his Church. God takes not this course by reason of any law or tye of Necessity lying upon him: He is the most free unlimited Agent, above all laws, ands 1.87 doth what∣soever he pleaseth both in heaven and earth. He could have dealt with man, both before and since the fall, in an Absolute Supreme way of

Lordship, Dominion and Soveraignty, as a Creator with his Crea∣ture, as a Potter with his clay, Commanding what Duty he plea∣sed from him, without any Covenant-Obligation of himself in any respect unto man: being no way debt bound to the Creature, but ab∣solutely free. Nor can any thing be imagined in his Church or people, which in the least degree could invite God, into Covenant with them: because, betwixt God and them there are no terms oft 1.88 equality or proportion, for a Basis or remote foundation of a Covenant. For, ^1. In their innocent state the Distance betwixt them is greater then betwixt Heaven and Earth, then betwixt highest An∣gels and basest worms: even as great as betwixt Finite andu 1.89 Infi∣nite. Now betwixt Finite and Infinite there can be no proportion. ^2. In their lapsed state, Sin hath infinitely widened the distance, and rendred them altogetherx 1.90 unlovely and abominable in them∣selves before God. Yea, Sin hath extreamly aggravated the Distance, and turned it into Opposition andy 1.91 Enmity betwixt God and them. So that nothing but meer Grace the meer good 〈◊〉〈◊〉 of his will, meer love and mercy, could possibly move or incline God to embrace them in a Covenant-way. Hence God tels Israel,z 1.92 That he set his love upon them, because he loved them. And Jerusa∣lem; Thata 1.93 when her Nativity was of the land of Canaan, her father an Amorite, her mother an Hittite, She in her birth wretched, unpitied, polluted in her blood, and cast out to the loathing of her person: even then be spread his skirt over her, covered her nakedness, sware unto her, En∣tred into Covenant with her, and she became his.

2. Because the Lord would deal familiarly with his people, therefore he deals with them by way of Covenant. A Covenant-way is a familiar way, as betwixt man and man that are agreed. This David intimates in Gods Covenant with himb 1.94 And is this the manner of man, O Lord God? Or, as Iunius renders it; And that after the manner of men, O Lord GOD. That is, Thou in Covenanting dealest famili∣arly with me, as man with man, as friend with friend. And, in that pa∣rallel placec 1.95 And hast regarded me, according to the state of a man of High degree, O LORD God: It may be rendred; And thou hast provi∣ded for me this excellency according to the manner of men, O LORD God. Or; Thou hast provided for me, according to the manner of men, concerning this excellency O LORD God. That is, Thou hast made a familiar provision for me. Now the distance is so vast betwixt Majesty and meanness, Glory and baseness, God and us most despi∣cable dust and ashes, that there cannot be a familiar reciprocal dea∣ling betwixt God and us but by way of Covenant: wherein the most High God condescends and stoops down to us, and we base worms ascend up to God, and so meet one another friendly and famili∣arly.

3. That Gods people might more clearly and certainly know, what Good they may confidently expect from God, whatsoever be their present condi∣tion. For all Good Covenanted by God, whether Temporal, Spiritual

or Eternal, is clear and sure, as Gods Covenant is clear and sure. Hence David;d 1.96 Although mine House be not so with God (that is, flourishing, and without clouds) yet he hath made with me an everlasting Covenant, ordered in all things, and sure: for this is all my Salvation, and all my desire, although he make it not to grow.

4. That the Church and people of God may be the more endeared unto God, and enlivened unto all free cheerful obedience. Gods loving kind∣ness to us so wonderfully appears, both in his condescending to such a sweet familiar Covenant-way with us, and in his storing his Co∣venant with such rich provisions for us: that duely considered, it snatches our hearts and affections (as oncee 1.97 Davids) vehement∣ly unto him, even ravishing us with him. Besides, Gods ample Re∣wards and Benefits covenanted, are as oyl to the wheels of ourf 1.98 obedience, making them run smoothly in all Gods paths with de∣light and alacrity.

5. Finally, That Gods Covenant with his Church and people may be a distinctive and discriminating character betiwixt them and all other people in the world. To the Churchg 1.99 pertain the Covenants: whilst all others areh 1.100 strangers to the Covenants of Promise.

Corollaries resulting from the whole. Hence,

1. Gods condescension to his Creatures is wonderful. He stoops so low as to accept man, dust and ashes, sinful dust and ashes, in Cove∣nant with himself infinitely transcending all created beings.

2. Mans Ascension and advancement is admirable. Man is brought from so low a state, and at such distance from God, to such an height of dignity and nearness unto God: yea from utter Enmi∣ty, to perfect Amity with God, by Covenant; that he may cry out,i 1.101 Lord, what is man that thou art thus mindful of him, and the son man that thou thus visitest him! Every one in Covenant with God may say with thankful David;k 1.102 who am I, O LORD God? and what is my house, that thou hast brought me hitherto? &c.

3. We can never understand the mysterie of Gods dealing with his people, unless we know the mysterie of Gods Covenant. Study therefore Gods Covenant diligently, be expert therein. For, ^1. This is the Compendious Abstract, or Epitome of Gods gracious dispensati∣ons to his Church in all Ages. Here may be seen; How God dealt with his people in Innocency,l 1.103 Covenanting to give them continued life, upon condition of exact personal Obedience: How he 〈◊〉〈◊〉 with his Church lapsedm 1.104 Covenanting to restore life unto her, upon Condition of faith in Christs Obedience. And how God applies him∣self herein to his Churches Capacity: In her Infancy he gives her the A B C of the Covenant, teaching her to spell his Grace, in the pro∣misedn 1.105 seed of the woman: and ino 1.106 saving a remnant in the Ark by water from perishing with the world of the wicked. In her youth and non-age he trains her up under a more rigid and severe disci∣pline of Mosaical administrations, as underp 1.107 Tutors and Gover∣nours, yet in hopes of after-freedom. In her full age •…•…e invests her

with New-covenant Liberties and enjoyments in Christ revealed,q 1.108 delivering her from all her former bondage. 2. This is that Golden Clew which leads into that inmost Mysterie of Jesus Christ: The Son of God being the Kernel and Marrow of Gods Covenant. For, In the Covenant of works before the Fall, upon Con∣dition of perfect Personal obedience, life is promised to be continued to Adam (thinkr 1.109 some learned) by the Son of God,s 1.110 in whom was life, & that life was the light of men (lightning every man) naturally more or less) that cometh into the world. And In the Covenant of faith after the Fall, Christ ast 1.111 God-man,u 1.112 Mediator betwixt God and sinners, is thex 1.113 Foundation of the Covenant, as revealed toy 1.114 Adam,z 1.115 Noah,a 1.116 Abraham,b 1.117 Moses,c 1.118 David,d 1.119 The Jews, and to bothe 1.120 Jews and Gentiles. At first Christ is revealed more dimly and obscurely: at last most cleerly and evidently with open face & Glory. 3. Finally, This Covenant of God is the Key that unlocks the whole Scriptures. Holy Scriptures do especially scope at Revealing Gods Covenant, in several ages, severally. Gods Covenant-administrati∣ons like a thred of Gold running through the Books both of Old and New Testament. Yea Gods Covenant is such a primary Subject of the whole Scripture, that the whole word of God re∣ceives its Denomination from Gods Covenant, being stiled The Old and New Testament; Or, The Old and New Covenant. And surely no Context of Holy Scripture can be solidly explicated, No Common Place of Divinity can be rightly handled, No Polemical or Controversal point can be dextrously descided, No Case of Conscience or Practical Questi∣on can be accurately resolved, No Christian Duty can be skilfully ur∣ged or advised, without due respect and Scope had to the COVE∣NANT of GOD. Hereupon it is* 1.121 reported of Olevianus, that he stiled himself, Concionatorem Faederis; That is, A Preacher of the Covenant. And so should every faithful and skilful Minister have it principally in Design, To be a Preacher of Gods Covenant; and every prudent Christian to be an Hearer and Practitioner of Gods Co∣nant: Gods Covenant Calling for most int•…•…ntive respect from them both. So that whilst we are ignorant of the mysteries of Gods Cove∣nant; we are Ignorant of Scriptures, of Christ, and of all Gods gra∣cious Administrations to his Church.

4. Gods Covenant is a notable Character or Mark of Gods Church and people. For with them God deals peculiarly by way of Covenant, and not with others. Therefore the way to discover whether we be members of Gods Church, and among the number of his people, is to try whether God hath dealt with us by way of Covenant. Are we in Covenant with God? They that are only outwardly in Co∣venant with God, are only outwardly his people: they that are also inwardly in Covenant with God, are inwardly his people also. They that weref 1.122 within the Ark only were saved, whilst those that did cling to the •…•…utside of the Ark, as well as those that came not neer the Ark, were drowned.

CHAP. II. 2. Of the Name, General Nature, and Distribution of Gods Covenant.

APHORISM I.

THe Names given to Gods Covenant with his Church in Scripture, are principally two, viz.g 1.123 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith in the Hebrew Original of the Old Testament: andh 1.124 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diatheke, in the Greek Original of the New Testament: The true mean∣ing and use of which two names will somewhat conduce to the understanding of Gods Covenant. To this end Consider, 1. The Notation of these two names. 2. The various Acceptation of them in Scrip∣ture.

I. The Notation of these two Names take thus briefly. I. The Hebrew Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith A Covenant; is by learned men derived from several Roots. 1. Some derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bara To Create: because Gods Covenant hath been with his people even ever since the Crea∣tion. But this seems too far fetcht asi 1.125 Pareus thinks. 2. Some derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉k 1.126 Barar To purifie, make-clear, &c. Because by Covenants open and clear amity is confirmed, and faithfulness is clearly declared and ratified without Sophistication betwixt Co∣venanters. And things are made plain and cleare▪ betwixt them. 3. Some derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berath, which importsl 1.127 firmness, (whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beroth, is the name of firm and strong tree•…•… Cant. 1. 17. as the Ash, Cypress or Fi•…•…rtree) because Covenants are firm and sure, and things are confirmed by them. 4. Some derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ba∣rah, As it signifies,m 1.128 To choose. Because in making Covenants, there is a choise made of Persons betwixt whom, and of things or Conditions about which there is Covenanting. Or, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ba∣rah, as it signifies Ton 1.129 eat, because they usually had a Feast at making of Covenants. 5. Some derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bara, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Barah, To smite, strike, cut or divide, (as both these words signifie,) because in making Covenants commonly Sacrifices were stricken and slain for confirmation and solemnity. This last is the Common opinion about the original of this Name, thinks that learnedo 1.130 Ri∣vet: and doubtless to be preferred before all the former. So this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith, Covenant. seems to sound as much, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kerith, A smiting or striking; because of Sacrifices slain in Cove∣nanting. Hence the word Covenant is often joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Karath,

which signifies striking of Covenant. An example of this beyond all exception (saithp 1.131 Rivet) is in that Sacrifice, wherein God by Moses made a Covenant with all the people of Israel, and bound them to obey his Law. The description of it is Exod. 24. For when Moses had built an Altar at the bottom of Mount Sinai, and had erected twelve pillars according to the twelve Tribes, He caused the young men to sacri∣fice burnt-offerings and peace-offerings, and he took half of the blood, and put it in Basons, and half of the blood he sprinkled on the Altar. And he took the Book of the Covenant, and read in the audience of the people: And they said, All that the LORD hath said, will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant, which the LORD hath made with you concerning all these words. And sometimes the Sacrifices slain in Covenanting were cut in twain, and the parties covenanting passed between the Parts for Confirmation of the Covenant, as Gen. 15. 9, 10, 17, &c. Ier. 34. 18, 19, 20. And the Heathen in their Covenanting used Sacrifices and divided them, passing between the parts, as learned men have observ'd; and, probably in imitation of Gods people. And that Phrase,q 1.132 A Co∣venant of Salt, denoting a Perpetual Covenant, is thought hence to have taken its rise: Not because Salt resisting Putrefaction preserves things; But because Salt by a Perpetual law was to be used in all Sacrifices, and Sacrifices were still used in Covenanting; Asr 1.133 Oleaster, and after hims 1.134 Rivet, and after them both,t 1.135 M. Ball hath well observed. II. The Greek name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diatheke, A Co∣venant, or A Testament; is the word by which, not only the LXXII Greek Translators of the Old Testament do generally, yea everywhere (except only in Deut. 9. 15.) render the Hebrew Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith, asu 1.136 some learned men observe: But also up∣on diligent search I find that this is thex 1.137 only word by which the Apostles and Holy Penmen in the New Testament render the Hebrew word Berith. And this Greek word being translated some∣times Covenant, sometimes Testament, is the only word that is used in the whole new Testament for Covenant and Testament: whereso∣ever either of these are mentioned, it is still Diatheke. viz. For Co∣venant in Luke 1. 72. Acts 3. 25. & 7. 8. Rom. 9. 4. & 11. 27. Gal. 3. 15, 17. 4. 24. Ephes. 2. 12. Heb. 8, 6, 7, 8, 9, 10. & 9. 1, 4. & 10. 16. & 12. 24. & 13. 20. For Testament in Mat. 26. 28. Mark 14. 24. Luke 22. 20. 1 Cor. 11. 25. 2 Cor. 3. 6, 14. Heb. 7. 22. & 9. 15, 16, 17, 18. Revel. 11. 19. And I finde it not used at all in any other places of the New Testament. So that it concerns us much to understand the meaning of this word aright. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diatheke, being derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diati∣themai, signifying, to Dispose, compose, constitute, or make;y 1.138 Generally it signifies a Disposition or a Disposal, but yet such a Dis∣posal wherein a Promise is contained Expresly or Implicitly. And Particularly it signifies either such a Disposal as is meerly fae∣deral, viz. A Compact betwixt the living: or such a Disposal as is

Testamentary, viz. A last will or Testament of one dying whereby he disposeth of his goods and affairs by Word or Writing. This is to be noted against Papists, who much mistake the Genuine significati∣on of the Greek word, Diatheke, restraining it only to a Testamenta∣ry disposition. And in the New Testament it is used for a z 1.139 Foede∣ral Disposition, as well as for a a 1.140 Testamental, as our Translatours have well rendered it both ways. And Gods Covenant expressed by it (think b 1.141 some) is mixed of the Properties of both Covenant and of Testament, as the Apostle sheweth in Heb. 9. 16, 17. &c. and of both may be named, A Testamental Covenant, or a Covenanting Testa∣ment, whereby the disposing of Gods favours and good things to us his children is declared.

II. The various acceptation and use of these two Names in Old and N. Testament is also considerable for the opening of the Covenant.

1. The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith, is used in the New Testament for Compacts or Agreements, 1. Religious. 2. Civil. 3. Sinful.

1. For Religious Compacts or Agreements, 1. Of God with his Church and People. 2. Of Gods People with God.

• 1. Of God with his Church & People: which is
• ...
  • 1. More Ge∣nerall, with his whole Church. So Gods Cove∣nant is used
  • ...
    • 1. Properly
    • ...
      • 1. For Gods Gracious Agreement with his people in Christ, for their happiness and Salvation. Thus the word is used in Gen. 6. 18. & 17. 4. 11. Ex∣od. 34. 28. Ier. 31. 31, 32. Heb. 8. 6, 7, 8, 9. And in this sense its used most frequently.
      • 2. For some Branch or Additional only to that A∣greement: By a Synechdoche of the part for the whole. As Covenant for not drowning the world, Gen. 9. 9. to 18. For continuing Day and Night, &c. Ier. 33. 20, 25 with Gen. 8. 21, 22. For Earthly blessings, Hos. 2. 18. to 23. Against the particular sin of Idolatry, as Gods Covenant with Israel in the Land of Moab, Deut. 29. 1.
    • 2. Improperly.
    • ...
      • 1. For Christ, The Mediator of the Covenant. By a Me∣tonymy. As Isa. 42. 6. & 49. 8.
      • 2. For Circumcision, The Token and Seal of the Cove∣nant. By a Metonymy of the Sign for the thing signi∣fied, Gen. 17. 13.
  • 2. More special and peculiar, with some particular persons, or sorts of persons only. Thus the word is used for Gods Covenant-Agreement with
  • ...
    • 1. Priests and Levites, about their of∣fice and maintenance, Numb. 18. 19. Neh. 13. 29. Mal. 2. 4, 5, 8.
    • 2. Phineahs, for an everlasting Priest∣hood, Numb. 25. 12, 13.
    • 3. David, for a perpetual Kingdom, 2 Chron 13. 5.
• 2. Of Gods people with God, engaging them∣selves to Duty. And this either
• ...
  • 1. More Solemnly in publique Covenants for Reformation. As Iosh. 24. 25. 2 Kings 11. 17. & 23 3. 2 Chron. 15. 12. & 20. 10. Ezra 10. 3.
  • 2. More Secretly in private Resolutions and promises touching points of Sanctification, Iob 31. 1.

• 2. For Civil Compacts or Agree∣ments.
• ...
  • 1. Of Man and Woman in Marriage, Mal. 2. 19. Prov. 2. 17.
  • 2. Of particular persons, Societies or States about other se∣cular affairs, Gen. 21. 27, 32. Exod. 23. 32. 1 Sam. 18. 3. and 20. 16.

• 3. For Sinful Compacts or Agree∣ments.
• ...
  • 1. With Idols: by Idolatry. Metaphorically, Isa. 57. 8.
  • 2. With Death and Hell; by Security. Metaphorically. Isa. 28. 15, 18.

These are the several Acceptations of the Hebrew word Berith, Covenant in the Old Testament, and I finde not any other. Now here the word is Considered in the first sense, as it denoteth a Reli∣gious Compact and Agreement of God with his People, more Generally, in order to their Happiness and Salvation.

2. The Greek Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diatheke, is used also in the New Testament, 1. In a Religious; 2. In a Civil sense.

• 1. In a Reli∣gious use, this Name Diatheke is taken
• ...
  • 1. More Pro∣perly, and that some∣times
  • ...
    • 1. In a larger Sense, for Gods Covenant of Faith. As Act. 3. 25. Gal. 3. 17. Heb. 8. 6. &c. & 9. 1. &c.
    • 2. In a stricter Sense, for Gods Testament, or for Gods Covenant as it is Testa∣mentary, and ratified by the death and blood of a Testator. By Typical blood of Sacrifices: So it denotes the Old Testament. Heb. 9. 18, 19, 20. By Anti-typical or true blood of Christ, the Anti-type: So it denotes the New Testament in his blood, Mat. 26. 28. Luke 22. 20. Heb. 9. 15.
  • 2. More Improperly and Metonymically, for Circumci∣sion. By a Metonymy of the Sign. As Act. 7. 8.

2. In a Civil use, this Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diatheke, in the New Testa∣ment, is applyed to signifie A mans Will or Testament whereby he disposeth of his outward Estate, how it shall be bestowed or imploy∣ed after his decease. Gal. 3. 15. Heb. 9. 16, 17.

Here, treating of Gods Covenant, we are not to consider the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Covenant or Testament, in a Civil, but in a Religious Sense: And that, as it more Properly signifies, Gods Covenant, in a larger: or Gods Testament, in a stricter Acceptation.

Thus of the Names given to Gods Covenant in Scripture, both in respect of their Grammatical Notation, and of their various Theolo∣gical Acceptations. As for the English word c 1.142 Covenant, or League: and the Latine words d 1.143 Foedus, Pactum, Testamentum, I insist not upon them, because they are not in the Scripture-Origi∣nals. Now to the thing it self.

APHORISM II.

GOds Covenant (in the General notion of it) is his Gratu∣itous Agreement with his people, Promising them Eter∣nal Happiness and all subordinate Good: and requiring from them all due dependance upon God, and obedience unto him, in order to his glory.

This Description of Gods Covenant (Generally considered) is of such latitude as to comprehend in it the Nature of all Gods Covenants with his people, though most variously administred to them in their greatest varieties of Conditions, both before and after the Fall. This will best appear, if we view it in the particulars. In this Description note, 1. The general Nature of Gods Covenants. 2. The special Difference of them from all other Covenants.

I. The general Nature of Gods Covenants with his People, it is An Agreement. All Covenants, Divine and Humane, consist in some Agreement. e 1.144 Can two walk together, except they be Agreed? Con∣cord is the foundation of all Contracts. Now Gods Agreement with his People is twofold; 1. Implicite only. So Gods Agreement with Adam was implied, Partly by the f 1.145 Inscription of his Law, and Covenant in his heart, which Adam was to perform. Partly by Threatning his g 1.146 disobedience with death, under which was im∣plyed a Promise of life upon his Obedience. 2. Explicite; wherein God plainly Expresseth his Agreement with his people. This he Doth i 1.147 Sometimes by word only, As to h 1.148 Abraham and the Fa∣thers before Moses, before any Scripture was written. (²) Some∣times by writing also, As to i 1.149 Israel by Moses, and afterwards. Hence such frequent mention of the Tables of the Covenant, and of The Book of the Covenant.

II. The Special Difference betwixt Gods Covenants and all other Co∣venants, is contained in the residue of the Description. Chiefly in the 1. Efficient. 2. Matter. 3. Form. And 4. End of Gods Cove∣nant.

1. The Efficient Cause or Author of this Covenant is God. It is Gods gratious Agreement. In humane Covenants, where there is some Proportion and Equality betwixt the parties Covenanting, they joyntly are Con-causes, or joynt Authors of their Covenants mutually agreed upon. But betwixt the Most-high God and man, finite and infinite, there being no equality or proportion at all, God alone is the Author of the Covenant betwixt him and his People. And they-must accept what Covenant, and upon what terms, God will please to propound, or none at all. Hence the Covenants be∣twixt God and his people, are seldom referred to the people as their Covenants (though in some sense they may be stiled k 1.150 theirs, viz. As they are parties to them, and obliged to perform the Conditions

of them) But generally they are all still in Scripture referred to God, Counted l 1.151 his Covenants, and said to be made m 1.152 by him with them. Thus God alone is the Author of the Covenant: And his free-grace or favour, is the only Inward Impulsive, or Moving Cause why he makes a Covenant with his people. Its his gratuitous Agree∣ment with them, God is a most free Agent, and n 1.153 works all things according to the Counsel and good-pleasure of his own will. It is an Act of his grace and mercy to make Covenant with his people: but having made a Covenant with them, it is an Act of his Justice, Truth and faithfulness to make good and perform Covenant. God freely makes himself our debtor, by Covenanting; God faithfully and justly paies his debt in performing Covenant with us.

2. The Matter of Gods Covenant with his People, is, On Gods part, Eternal happiness and all Subordinate good, Promised to them: On his peoples Part, All due dependance upon God and obedience to him, required of them, and restipulated by them. 1. That Eternal Happiness is the Subject matter in all Gods Cove∣nants after the Fall, is evident by the Tenour of them (as will after appear particularly) And in Gods Covenant also before the Fall it cannot be justly doubted. For, when o 1.154 Death, not only corporal and spiritual, but also eternal was threatned and inflicted upon diso∣bedience: Consequently not only a Corporal and Spiritual, but also Eternal life was promised and should have been performed upon Obedience. Now where Eternal happiness is promised, all lesser and subordinate good must needs be included, as leading thereunto. And this is clear in all Gods Covenants if exactly considered; which are bundles of Promises touching the life that now is, and that which is to come. 2. And reciprocally Gods peoples due dependance upon God, and obe∣dience unto him, is expressed or implied in all Gods Covenants with them. Adam must depend upon God for life; and be exactly obe∣dient unto God, not only in keeping the Law moral writ in his heart, but in observing the p 1.155 Law of trial touching the forbidden fruit. Noah q 1.156 must depend upon God, for preservation from the flood: and also be duely obedient to God in making an Ark for his pre∣servation. Abraham r 1.157 must depend upon God for Canaan Co∣venanted, and for the blessedness of all Nations in his seed promi∣sed; And he must also duly obey God, in walking before God, in being perfect, and in circumcising all his Males. And the like may be said of all Gods Covenants with his people.

3. The Form of Gods Covenant, Consists in Gods Promising to his people, and his peoples restipulation to God. Promise and Restipulation betwixt federates▪ make up the formality of federal Obligation. Gods Promise is not alwaies Expressed, but sometimes necessarily and by Consequence implyed. As the Promise of life is implyed in the s 1.158 threatning of death to Adam. And Gods peoples Restipulation is sometimes only implyed; As in Gods Covenant with Adam after the Fall, God expresly Promiseth that the t 1.159 Seed of the woman shall

bruise the Serpents Head; And Adam implicitly restipulateth by faith to accept this Seed of the woman, Christ.

4 The End of Gods Covenant with his People, is his Own Glory. In all things God seeks his own glory, and so should we seek his Glory above all. God by, his Covenant displaies his Glory most Gloriously. Herein shines, The glory of his free Grace in willing it; The Glory of his wisdom in contriving it; The Glory of his goodness mercy and loving-kindness in condescending and stooping to mean man, and that so familiarly in a Covenant-way; The glory of his Liberty, in accepting whom, when, where, and upon what terms he pleaseth, into Covenant with himself, and rejecting also at his pleasure; The Glory of his Iustice and Faithfulness in performing exactly all the Promises and Threats of his Covenant in their Season; And the glory of his Power in Enabling his People accept∣ably to perform Covenant with him unto the End.

APHORISM III.

GOds Covenant with his People is not only one, but di∣vers: And it is divers both for Kind, Degree, and Circum∣stances. It may be thus distributed or distinguished. Gods Co∣venant is, I. Of u 1.160 Works, in the first Adam, before the fall. II. Of x 1.161 Faith, in the second Adam, after the Fall. This Co∣venant of Faith is subdistinguished gradually and Accidentally, in respect of the Promise, and Performance, of Christ the second Adam, into 1. The y 1.162 Covenants of Promise, under the Old Testa∣ment; (¹) with z 1.163 Adam; (²) with a 1.164 Noah; (³) with b 1.165 Abraham: (⁴) with c 1.166 Israel at Sinai: (⁵) with d 1.167 David: (⁶) with the e 1.168 Iews about their Return from Babylon. 2. The f 1.169 New Covenant, under the New Testament both with Jews and Gentiles. As in the ensuing Scheme;

Gods Co∣venant is two-fold.

• 1. A Covenant of works, in the first Adam, before the Fall.
• 2. A Cove∣nant of faith in the se∣cond Adam, after the Fall; com∣prehending
• ...
  • 1. The Cove∣nants of Pro∣mise, under the Old Te∣stament.
  • 2. The Covenant of Performance, or the New Covenant, under the New Testa∣ment.

• 1. With Adam.
• 2. With Noah.
• 3. With Abraham.
• 4. With Israel in Mount Sinai.
• 5. With David.
• 6. With the Iews about their return from Baby∣lon.

This distribution of Gods Covenant, I like best to follow, as con∣triving it (without prejudice to any mans judgement) most clear, ful and unexceptionable. For explaining the branches of it, Consider,

1. Gods Covenant is First distributed into ¹ A Covenant of works, and ² A Covenant of faith. This is a Division of Gods Covenant, into its several Species or Kinds, whch are directly opposite to each other. For the Covenant of works, and the Covenant of Faith are two opposite Kinds of Covenants. This upon the Matter seems to be the Apostles distribution; g 1.170 Where is boasting then? It is excluded. By what Law? Of work•…•…? Nay: but by the Law of Faith. Here the Apostle is treating of Gods free justification of us in Christ, the way to Eternal Happiness, which God Covenants with his people: and he shews that Gods justification is such, as all boasting is excluded. How? Not by the Law of works, but by the Law of Faith. These amount to as much as the Covenant of works, and the Covenant of Faith. And again it is said, h 1.171 The Promise that he should be the heir of the world, was not to Abraham or to his seed, through the Law (i. e. the works of the Law) but through the righteousness of Faith. Which intimates thus much, That Gods Covenant with Abraham and his seed to make him heir of the world, was not a Covenant of works, but of Faith. Again, This Distribution Ariseth, from the Opposite Sti∣pulations required, works and Faith; from the Opposite foundations of the Covenants, The first Adam, and the second Adam; and from the Opposite States of mankind when these Covenants were made, viz. Before the fall, and After the fall: and therefore it seems very clear.

And inasmumch as all covenants of God with his people, may be referred to one of these two heads, viz. works in the first Adam be∣fore the fall, or Faith in the second Adam since the fall, it seems very full.

Hence we may the better see what to judge of other distinctions of Gods Covenant. 1. Some distinguish Gods Covenant, into the i 1.172 Covenant of works, and Covenant of Grace: But the members of this Distinction are not Opposite; for it was an Act of Gods Grace and favour, that he would enter into a Covenant of works with Adam, before as well as after the fall. 2. Some, into the k 1.173 Le∣gal and Evangelical Covenant: But if by Legal Covenant, they un∣derstand the Law and Covenant as Published on Mount Sinai, &c. (as usually men do) that seems a great mistake; for that was a publica∣tion Evangelical of the Covenant of faith, not of works. If by Legal, they mean Gods Covenant with Adam before the fall, Then the Le∣gal and Evangelical Covenant, is for substance the same with the Cove∣nant of works and of Faith. 3. Some, into l 1.174 The Covenant of Nature, of Grace, and Subservient to the Covenant of Grace. The first was made with Adam in his natural integrity; The second with Adam, Abraham; &c. after the fall, through Christ; The third with Israel at Mount Si∣nai which is calld the Old Testament. But (though this be the Distinction of a learned Author, probably devised to avoid some

difficulties about the Covenant of Faith, as published on Mount Sinai, yet) it is not without its inconveniencies. For, Gods Covenant with Adam in innocency was not so Natural, but that it was also Gratuitous, and of divine favour, that God would deal so familiarly with Adam as by way of Covenant, from whom as his Creature he might have exacted obedience by an Absolute Command. And this Covenant on Mount Sinai, called Subservient to the Covenant of Grace, is not a distinct Species or Kind of Covenant from the Cove∣nant of faith, or Grace, but a distinct publication of the same Covenant, the Manner of Administration being single•…•… and the Degree of ma∣nifestation clearer then of all before: in respect of which Degree and Manner, it was subservient indeed to the Covenant of Grace, viz. for clearing the foregoing publications, and for preparing to the following publications, Especially to that of the New Covenant.

2 Gods Covenant of Faith, in the second Adam, after the Fall, is Subdistinguished into, 1. The Covenants of Promise. 2. The New Covenant. This Distinction is grounded upon Christ the only Me∣diator and foundation of the Covenant of Faith, and upon his dif∣ferent Representation in this Covenant. Christ is represented herein, ^1. As Promised and to come afterwards, to work our Redemption. And so he is set forth in the Covenants of Promise, To Adam, Noah, &c. ^2. As Performed, incarnate, and having suffered already: and so he is set forth in the New Covenant or new Testament solemnly established by his death. Now The Covenants of Promise, and The New Cove∣nant are Essentially one and the same Covenant of Faith. Therefore I say, The Covenant of faith Comprehends them: but they differ only Gradually and Accidentally, as after in due place will appear.

3. In The Covenants of Promise, I find no writers observing above five Eminent Gradual steps or Administrations; Gods Covenant with Noah, being generally (but I think, causelesly) omitted by them. Therefore Adding that, I produce six. And why Gods Covenant with Noah is to be ranked among the Eminent Discoveries of the Covenant of Faith, shall be evidenced in handling of that Particular.

Notes

• a 1.1

  Rom. 9. 5. & 1. 25. 2 Cor. 11. 31.
• b 1.2

  Mat. 14. 61. 1 Tim. 6. 15.
• c 1.3

  Mat. 5. 8. Act 3. 25. 26. with Gal 3. 16.
• d 1.4

  P•…•…al. 8. 6
• e 1.5

  Psal. 144. 15. Ephes. 2. 12.
• f 1.6

  Eccl. 7. 29.
• g 1.7

  Gen. 1. 26, 27.
• h 1.8

  Gen. 2. 16, 17.
• i 1.9

  1 Tim. 1. 5. 1 Cor. 6. 15, 17. Ephes. 5. 30, 31, 32. Iohn 17. 21, 22, 23.
• k 1.10

  Heb. 1. 3.
• l 1.11

  Iohn 14 6.
• m 1.12

  Gen. 2. 10, 17.
• n 1.13

  Rom. 3. 20, to 29. with Gal. 3. 16, 17. & Gen. 17. 7, 8. Ezek. 36. 28. Heb. 8. 10.
• o 1.14

  Ephes. 2. 12.
• p 1.15

  Ier. 31. 31. with Heb. 8. 8.
• q 1.16

  Psal. 25. 12. 14.
• r 1.17

  Psal. 83. 18. Exod. 3. 14. Rev. 1. 8. Rom. 11. 36. Acts 17. 28.
• s 1.18

  Rom. 8. 29, 30. Hos. 2. 21, 22. with Acts 17. 24, 25.
• t 1.19

  Iohn 4. 24. 2 Cor. 3. 17. Heb. 12. 9.
• u 1.20

  Deut. 6. 4. 1 Cor. 8. 4, 6. Iohn. 17. 3.
• x 1.21

  Mat. 28. 18. 1 Ioh. 5. 7. 1 Cor. 8. 6. Ioh. 1. 1. Acts 5. 3. 4.
• y 1.22

  1 Iohn 1. 5.
• z 1.23

  Gen. 17. 1. Acts 17. 25. Rom. 11. 35, 36.
• a 1.24

  Mal. 3. 16. Iames 1. 17.
• b 1.25

  Psal. 147. 5. & 145. 3. Iob 11. 7, 8.
• c 1.26

  1 Kings 8. 27. Iob 11. 7, 8.
• d 1.27

  Deut. 33. 17. 1 Tim. 1. 17. Psal. 90. 2. & 102. 25, 26, 27.
• e 1.28

  P•…•…al. 42. 2. Heb. 10. 31. Iohn 5. 26.
• f 1.29

  Psal. 147. 5. Acts 15. 18. P•…•…al. 139. 1, 2, 3, &c.
• g 1.30

  Deut. 32. 4.
• h 1.31

  Ephes. 1. 5.
• i 1.32

  Exod. 33. 19. & 34. 6. Luke 18. 19.
• k 1.33

  Exod. 34. 6. Psal. 103. 8.
• l 1.34

  1 Iohn 4. 16.
• m 1.35

  Exod. 34. 6. 7. Psal. 103. 8, 9, &c.
• n 1.36

  •…•… Pet. 3. 9. Exod. 34. 6. Psal. 103. 8.
• o 1.37

  Deut. 32. 4. P•…•…al. 92. 15. & 145. 17.
• p 1.38

  Exod. 15 11. Psal. 22. 3. Isa. 6. 3.
• q 1.39

  Mat. 6. 13. Rev. 19. 6.
• r 1.40

  Dan 4. 3. 22. 34. Iude ver. 25.
• s 1.41

  Mat. 5. 48. Iob 35. 7, 8.
• t 1.42

  Amos 8. 7. Exod. 15. 11.
• u 1.43

  Mark 14. 61. Rom. 9. 5.
• x 1.44

  1 Cor. 2. 8. Exod. 15. 11. Isa. 33. 21.
• y 1.45

  P•…•…ov. 16. 4. Rom. 11. 36.
• z 1.46

  Deut. 7. 6, 7 & 10. 15. Exod. 19 5, 6. Tit. 2. 14. 1 Pet. 2. 5. 1 Cor. 1. 2.
• a 1.47

  Gen. 2. 16. 17. &. 3. 15. & 4. 3, 4, 5.
• b 1.48

  Luke 3. 34. to the end. Gen. 4. 26.
• c 1.49

  Gen. 5. 22, 24.
• d 1.50

  Gen. 6. 9. & 7. 1.
• e 1.51

  Gen. 9. 27. Luke 3. 36.
• f 1.52

  Gen. 17. 7, 8. Heb. 11. 8, 9.
• g 1.53

  •…•…am. 1. 1. Rom. 9. 4. Psal. 147. 19, 20.
• h 1.54

  Acts 7. 38.
• i 1.55

  Gen 12. 3. Acts 3. 25, 26. Gal. 3. 8.
• k 1.56

  Acts 13. 46, 47, 48.
• l 1.57

  Mat. 28. 18. Ephes. 3. 6.
• m 1.58

  Mat. 13. 33.
• n 1.59

  Mat. 13. 31, 32.
• o 1.60

  Ezek. 47. 1. to 6.
• p 1.61

  Exod. 33. 19. Ephes. 1. 4. to 11. Tit. 3. 4, 5.
• q 1.62

  Eph. 1. 4, 5, 6. Deut. 7. 6, 7. 8.
• r 1.63

  Eph. 1 7. Acts 20. 18. 1 Pet. 1. 18. 19.
• s 1.64

  Tit. 3.. 4, 5, 6. 2 Tim. 1. 9.
• t 1.65

  Prov. 8. 30, 31.
• u 1.66

  Mat. 11. 25, 26, 27. Eph. 3. 3, 4 5, 6. 1 Cor. 2. 8. to the end. Psal. 147. 19, 20.
• x 1.67

  2 Cor. 6. 17, 18.
• y 1.68

  Psal. 29. 9.
• z 1.69

  Eph. 3. 10, 11.
• a 1.70

  Rom. 2. 14, 15.
• b 1.71

  Gen. 2. 16, 17.
• c 1.72

  See Book 11. Chap. 1. 〈◊〉〈◊〉 1.
• d 1.73

  Gen. 3. 15.
• e 1.74

  Gen. 6. 18, &c. with 1 Pet. 3. 20, 21. & Heb. 11. 7.
• f 1.75

  Gen. 17. 1. to 15. w•…•…th Act. 3. 25, 26. Gal. 3. 8. Rom. 4. 13.
• g 1.76

  Jer. •…•…1. 32. Heb. 8. 9.
• h 1.77

  Deut. 4. 13. 14. & 5. 2, 3, 4, 5, 6. w•…•…th Exod. 20. to chap. 32 weigh well the series and order of the 〈◊〉〈◊〉.
• i 1.78

  2 Sam. 23. 5. Psal. 89. throughout. 2 Sam. 7. 5. to 17.
• k 1.79

  Psal. 89. 3, 4, 35, 56, 37. & 132. 11.
• l 1.80

  Act. 2. 30, 31.
• m 1.81

  Ezek. 37. 21, 22, 24, 26. Hos. 3. 5. Iohn 10. 16. & 11. 51, 52. Eph. 1. 10.
• n 1.82

  Psal. 110. 1. 1 Cor. 15. 24, 25, 26.
• o 1.83

  Ier. 32. 37. to the end. Ezek. 11. 16. to 21. & 36. 22. to the end of the Chapt.
• p 1.84

  Heb. 8. 8. to the end, with Ier. 31. 31. to 35.
• q 1.85

  Act. 3. 25.
• r 1.86

  Gal. 3. 29.
• s 1.87

  Psal. 135. 4, 5, 6.
• t 1.88

  Psal. 147. 5. with Gen. 18. 27. •…•…ob 11. 7. to 1•…•…. Isa. 40. 12. to 18.
• u 1.89

  Psal. 147. 5.
• x 1.90

  Rom. 3. 9. to 19. Tit 1. 15, 16.
• y 1.91

  Col. 1. 21. Rom 8. 7. Luke 19. 14, 27.
• z 1.92

  Deut. 7. 7, 8.
• a 1.93

  Ezek. 16. 2. to 9, &c.
• b 1.94

  2 Sam. 7. 19. •…•…
• c 1.95

  1 Chron. 17. 17.
• d 1.96

  2 Sam. 23. 5. with 7. 5 to 17. Psalm 89.
• e 1.97

  2 Sam. 7. 18, 19, 20.
• f 1.98

  Ier. 31. 33. with Psal. 40. 8. Ezek. 11. 18, 19, 20.
• g 1.99

  Rom. 9. 4.
• h 1.100

  Eph. 1. 12.
• i 1.101

  Psal. 8. 4.
• k 1.102

  2 Sam. 7. 18.
• l 1.103

  Gen. 2. 16, 17.
• m 1.104

  Gal. 3. 16, 17, 22. Rom. 3. 21. to 28.
• n 1.105

  Gen. 3. •…•…5.
• o 1.106

  Gen. 6. 18. 1 Pet. 3. 20, 21. 2 Pet. 2. 5.
• p 1.107

  Gal. 4. 1. &c.
• q 1.108

  Gal. 5. 1. &c.
• r 1.109

  Polan. Partit. Theol. l. 1. p. 17▪ 171. Edit. 1623
• s 1.110

  John 1. 4. 9.
• t 1.111

  1 Tim. 3. 16.
• u 1.112

  1 Tim. 2. 5.
• x 1.113

  Gal. 3. 16, 17, 19.
• y 1.114

  Gen. 3. 15.
• z 1.115

  Gen. 6. 18. 1 Pet. 3. 20, 21.
• a 1.116

  Gen. 17. 2. &c.
• b 1.117

  Deut. 4. 13. &. 5. 2. &c.
• c 1.118

  2 Sam. 23. 5. Psa. 89.
• d 1.119

  Ezek. 36. 22. &c.
• e 1.120

  Heb. 8. 8 &c.
• * 1.121

  H. Alsted. in Theolog. Catc∣chet. Sect. 1. cap. 2. p. 26. Hanov. 1622.
• f 1.122

  1 Pet. 2. 20, 21.
• g 1.123

  Gen. 6. 18. & 9. 12. & 17. 2, 4, 7, 9, 10, 11, 13, 14, 19, 21. Deut. 29. 1. 2 Sam. 23. 5. Ier. 32. 40. & 31. 31, 32, 33.
• h 1.124

  Luke 1. 72. Rom. 9. 4. Gal. 4. 24. Ephes. 2. 12. Heb. 8. 6, 8, 9, 10.
• i 1.125

  D. Pare∣us in Gen. 6. 18.
• k 1.126

  Mercer. in P•…•…gnin. Lexic. ad verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Synops. Pur. Theol. D•…•…sp. 23.
• l 1.127

  Dictio ve∣ro, Berith, 1. Pactum, à fi•…•…mitate no∣men sortitur: und; Beroth nomen arboris firmae & fortu. Cant. 1. Oleaster. in Pentat. sup. Gen. 6. 18. Compare also Pagnin. in Le•…•…. ad▪ verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.128

  Bux•…•…orf. Lex. in verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.129

  M. 〈◊〉〈◊〉. Ball in h•…•…s Treat. of the Covenant. p. 1.
• o 1.130

  And. Rivet. Exer∣oil. 53. in Genes. V •…•….
• p 1.131

  And Ri∣vet. in Gen. 31. Exercitat. 135.
• q 1.132

  Numb. 18. 19. 2 Chron. 13. 5.
• r 1.133

  Oleast. in Pentat. ad Num. 18.
• s 1.134

  And. Ri∣vet. in Gen. 31 Exerc. 135▪
• t 1.135

  M. Ball of the Cove∣nant. chap. 1.
• u 1.136

  In Synops. Purior. Theo∣log. Disp. 23. Thes. 2.
• x 1.137

  Heb. 8. 8, 9, 10. & 10. 16.
• y 1.138

  Syno•…•…s. Pur. Theol. Disp. 23. Thes. 2. And. Rivet. in Gen VI. 〈◊〉〈◊〉 - 53. pag. 271 Lugdun. 1633.
• z 1.139

  Heb. 8. 8, 9, 10. & 10 16. & 13. 20
• a 1.140

  Heb. 9. 15, 16, 17, 18. Mat. 26. 28.
• b 1.141

  H. Ains∣worth Annotat. on Gen. 6. 18. Synops. Pur. Theol. Disp. 23. Thes. 3. 4.
• c 1.142

  Covenant seems to be so called from the Latin Conventio, a Convening, or coming toge∣ther: because in making Covenants, men come together not only into one place, but especially into one agreement, &c.

  League, seems to be derived either from the Latin Lego, To send, because Ambassages or Messages use to be sent about making of Leagues. Or from Ligo, To binde: Leagues being binding to them that enter into them.
• d 1.143

  Au∣son. Popma de verb. different. lib. 2. in verb. Foedus. Cooks Instit. Part. 1. l. 3. c. 10. Sect. 586.
• e 1.144

  Amos 3. 3.
• f 1.145

  Compare Gen. 1. 27. & Eccles. 7. 29. with Rom. 2. 14, 15.
• g 1.146

  Gen. 2. 17.
• i 1.147

  Exod. 34. 28. & 24. 7.
• h 1.148

  Gen. 6. 18. & 17. 7. 9. &c.
• i 1.149

  Exod. 34. 28. & 24. 7.
• k 1.150

  Mal. 2. 10.
• l 1.151

  Gen. 6. 18 & 9. 9. & 17. 9 •…•…er. 22. 9. & 31. 32. & osten.
• m 1.152

  Gen 6. 28. & 17. 7. Deut. 5. 2. & 29. 1. 2 •…•…am. 23. 5. Heb 8. 7, 8. 9. &c.
• n 1.153

  Eph. 1. 5. 7, 9, 11.
• o 1.154

  Gen. 2. 17. with Rom. 6. 23.
• p 1.155

  Gen. 2. 17.
• q 1.156

  Gen. 6. 14. to the end. Heb. 11. 7.
• r 1.157

  Gen. 17. 1, 2. &c.
• s 1.158

  Gen. 2. 17.
• t 1.159

  Gen. 3. 15.
• u 1.160

  Gen. 2. 17.
• x 1.161

  Rom. 3. 20▪ to the end of the ch.
• y 1.162

  Eph. 2. 12.
• z 1.163

  Gen. 3. 15.
• a 1.164

  Gen. 6. 17, 18. &c.
• b 1.165

  Gen. 15. 18. & 17. 1. 2. &c.
• c 1.166

  Exod. 24. 1. to 9. Deut. 5. 2, 3, 6. &c.
• d 1.167

  2 Sam. 7. 5. to 17. & 23. 5. Psal. 89.
• e 1.168

  Ier. 32. 37. to the end.
• f 1.169

  Ier. 31. 31. to 35. Heb. 8. 8. &c.
• g 1.170

  Rom. 3. •…•…7.
• h 1.171

  Rom. 4. 13.
• i 1.172

  Polan. in Partit. Theol. lib. 1. pag. 108. 109. Edit. 1623.
• k 1.173

  M. Edw. Leigh in his Treat. of Pro∣mises. l. 2. c. 1.
• l 1.174

  Ioh. Cam∣eron in Thes. de 3. Fede∣re. Thes. 7. &c. p. 544. &c. in fol. Ge∣nev. 1642.