The Mystery and Marrow of the Bible

To the Churches, Ministers, and Members of JESUS CHRIST, in England, Scotland, Ireland and other the annexed Dominions, Grace, Mercy and Peace from God our Father and the Lord JESUS CHRIST our Mediator, and from the Holy Spirit the Comforter.

T HE Sacred COVENANTS of God with Man, before and since his fall, That profound Mystery and Marrow of the Bible, are a Subject so Sublime, Spiritual, Comprehensive, Transcendent, and every way excellent, in itself; so Necessary, Profitable, Comfortable, and every way desirable, to us: that it is most worthy of all acceptation, by all that are, or desire to be, altogether CHRISTIANS. For; 1. The Author of these COVENANTS; is the LORD, the most High and only wise God. 2. The Original Fountain and Impulsives of them; the glorious Riches of Divine Grace. 3. The Confoederates or Federate-Parties to them; God, and Man either as in the First Adam before the fall, or as in the Last Adam, Jesus Christ since the Fall. 4. The Foundation of all the COVENANTS OF FAITH from First to Last; JESUS CHRIST, God-man, our only Mediator and Hope, either as Promised, or as Performed. 5. The Matters of God's Covenants, are; From God, All manner of Blessings Temporal, Spiritual, and Eternal, which the whole Scriptures Promise: From Man, all manner of Duties Natural in the First Adam, or supernatural in the Last Adam, which the whole Scriptures require. 6. The Form of them; More Inwardly, The Federates Reciprocal and Mutual obligation: More Outwardly, The various Manifestations, Confirmations and Administrations of God's several Covenants according to the Mysterious Contrivances and Counsels of his blessed Will. 7. Finally, The intended Scope or Ends of them all, are; Subordinately, The Happiness of man in his Federal enjoyment of the LORD as his Covenant God both in this and the world to come, which is absolutely the height of all possible Felicity: Ultimately, The Glory of God in his matchless Wisdom, Goodness, Free-Grace, Mercy, Love, Truth, Faithfulness, Justice, Holiness, Happiness, &c. all which are rendered in and through JESUS CHRIST most illustrious and Glorious.

This Transcendent and most excellent Mystery, THE COVENANTS OF GOD, I have endeavored (according to the measure of the gift of Christ Received) to Explicate and Illustrate in the ensuing Treatise. A Work (I acknowledge) of vast Extent, great Difficulty, much Labor, and Long Time. 1. Of Vast Extent. Comprizing in it; All the Methods of Divine Dispensations to the Church in all ages; All the Conditions of the Church under those Dispensations; All the greatest and precious Promises, of the Life that now is, and of that which is to come; All Sorts of Blessings Promised by God to man: All Sorts of Duties Re-promised by man to God; All the gradual Discoveries of JESUS CHRIST, •… he only Mediator, and Savior of Sinners; The whole Mystery of all true Religion from the Beginning to the end of the world; and which as a Continued thread of gold runs through the whole Series of all the Holy Scriptures. 2. Of great Difficulty. Things excellent are difficult. This work is Difficult: Partly, through the Profound Mysteriousness of the Covenants themselves: Partly, through the obscurity and seeming repug •… ancy óf some Scriptures wherein the Covenants are mentioned and Revealed: Partly, through the great diversity of God's Covenant Discoveries: Partly, through the many intricate Knots, Doubts and Perplexing Controversies that all sorts of Adversaries to the Truth, have cast in the way. By reason of all which this precious Truth lies, like silver, very deep, and sometimes hard to come by, and must be laboriously digged out from amongst the ve ry Rocks. 〈◊〉 3 Of much Labor. Being of such vast Extent and great Difficulty, it must needs be very laborious. God's Covenants are many, occasioning many Doubts, Questions, Cases of Conscience, &c. and the Nature of some of them especially so involved in intricate Difficulties and perplexities; that I confess, it hath cost me no small pains and study to give myself and others Satisfaction therein. It can be no easy task to take so long a journey, and of times to travel through such deep ways and unbeaten paths, yea sometimes to pass through such stony and Rocky places. But because, I have set my heart exceedingly to the COVENANTS OF my GOD, which (in my judgment) are an universal Basis or Foundation to all true Religion and Happiness, I have shunned no Diligence; Industry or Endeavors, that to me seemed requisite for the Profitable unveiling of them. 4. Finally, This is a work of a long time. This I have proved by much experience, far beyond my expectation. For in the Treatise following is comprised the Substance of all my Weekly Lectures for the Space of almost six years Compleat: Besides much of be New Covenant, which was never preached at all. During which time, when I had brought on the work almost to the End of God's Covenant with his Captives as it were in their Graves in Babylon, myself was for certain weeks together so Captivated by a Putrid Feaver that I was almost brought to the brink of the Grave. And this was a deep aggravation of mine Affliction, that now the work was like to be left imperfect, and little or nothing spoken to the NEW COVENANT, which is the Glory of all God's Covenants. But the LORD my God was ready to save me, both In Affliction, and From Affliction. (1) In Affliction; By witholding my disease from Annoying mine Animals, and from assaulting much my Vitals, Though it had brough my Naturals almost as low as the dust. By which dispensation I comforted myself: that the LORD in sparing mine Animals and Intellectuals intended to reserve them for some further Service to himself and his Church: (2) From Affliction; By loving my Soul from the pit of Corruption, casting all my sins behind his back, and Restoring a New Life unto me that I might exalt his glorious Name in Explication of his New Covenant. For which complexive Mercy I desire unfeignedly to render all possible Praises to the God of my salvation.

Now therefore, Having Enterprized, and (through the good hand of my most gracious God) at last Accomplished this Long, Laborious, Difficult and Comprehensive work; I most humbly lay it at the feet of JESUS CHRIST my Lord and Savior, sincerely devoting and Consecrating it, First to his Honor, Next to the Service, Edification and Consolation of his Church and all his genuine Members within these Islands. And the God of all Grace, who hath given the Manifestation of the Spirit to every man to profit withal, and who can actuate the Doctrine of Truth, whether Preached with lively voice, or Printed in a Book to the saving Benefit of his people's Souls; So Accept, Bless, go forth with and Prosper these poor labors of his most unworthy Servant, by his Spirits sacred Influences and effectual co-operations, that thereby, Some ignorant Souls may be illuminated, Some Gainsayers to the Truth, and opposers of Religion may be convinced, Some Aliens to Christ may be Converted; Some weak doubting and trembling Christians may be resolved, strengthened and established, Some dejected, disconsolate, Afflicted, Tempted or Deserted Saints may be refreshed and comforted, and that in some fort or other, whosoever shall read the Soul-saving Mysteries of God's Holy Covenants hereafter unfolded, may have his heart even burn within him towards God, Jesus Christ, his Covenants, and a true New-Covenant state with God in Christ, that the flames of that heavenly fire within his breast may be unquenchable.

And in order to the more fruitful perusal of this Treatise, and for the more speedy fixing of Right Notions and Apprehensions in the Readers Minds touching the COVENANTS OF GOD; I premise and earnestly recommend these few General Considerations, viz.

I. That, The LORD, the only true God, Father, Son and Holy-Ghost, though eternally and infinitely happy in himself alone, yet is pleased to Communicate of his Happiness to his intellectual Creatures, Angels and Men: but especially to Men, by vouchsafing them a blessed Fellowship or Communion with himself, both Natural, Spiritual, and Celestial. In this Consideration I comprize four things, viz. 1. That, The LORD the only true God is Father, Son, and Holy Ghost. A Trinity of Persons, or Personal Subsistences in Unity of essence. 2. That, The LORD God is Eternally and infinitely Happy in himself: For, Before all time, and Before the world or any Creature was, from Eternity to Eternity, he was God. And being eternally God, he was Eternally Happy in himself: The Blessed and only Potentate. Yea being the In finite and boundless of God, he was, is and will be Infinitely Happy in himself. Perfect Happiness consists in enjoyment of Perfect goodness, of a confluence of all goodness. Now God is all goodness; God is his own goodness. There is none good, save one, that is, God, viz. There is none good as God is good, Essentially, Independantly, Infinitely, Immutably, Eternally, &c. And therefore God is his own Happiness eternally: when nothing was, but God. The Father, Son and Holy Ghost having eternal and infinite fullness of Satisfaction, Complacency and acquiescence in themselves alone. And whatsoever goodness or Happiness is in any creature since the creation, all that is wholly put into, and heaped upon the Creature by God alone, as drops out of his Ocean, as grains out of his Mountain, as Littles out of his All. 3. That, God notwithstanding is pleased to communicate of his own happiness to his intellectual creatures, Angels and men, but especially to men. As the Sun, full of light, communicates his light and glory to all the world: or as the Sea, full of water, imparts his streams to all the earth. And yet the Happiness of God is not at all diminished, by imparting of his Happiness to men and Angels: As the light of the Sun is not all at lessned by his Diffusion and Emanation of light to all the world. Nevertheless Man, being brought nearest to God in the Person and office of Jesus Christ, hath the primary impartment of the divine felicity. 4. That, God Communicates his happiness to man, by vouchsafing him Blessed Communion with himself, both Natural, Spiritual, and Celestial. God so communicates his Happiness to Man, as that man must reciprocate some Homage to God out of that which he hath received from God. God gives of his own to man, and expects again of his own from man: and herein in the General stands that blissful and sweet Communion betwixt God and man. And this Communion is threefold, viz. (1) Natural, By Creation, which was betwixt God and Adam in Paradise before the Fall. (2) Spiritual, by New Creation, which is betwixt God and all the Elect in Jesus Christ the Second Adam, since the Fall. (3) Celestial, by Glorification, which shall be betwixt God and all the Elect in Christ in the highest heavens, in the be atifical vision and fruition of God in Jesus Christ face to face immediately, fully and eternally.

II. That. The LORD God brings man into Communion with himself, by that sweet Familiar way of COVENANT, in all ages, from the Foundation to the Consummation of the world. God might have dealt with man in a More Absolute Lordly and Majestical way, peremptorily Commanding and requiring from man his Duty and Allegiance: but he hath pleased to Condescend to a More Relative familiar Covenant way; And this after the manner of man, viz. familiarly, sweetly, and condescendingly dealing with man by Covenant, as one man with another. God by his Covenants Reveals, Applies, Confirms, and Increaseth this sweet Communion betwixt himself and his People in all ages and generation of the world, from the Creation to the judgment day. ^1. Into Natural Communion. God brought Innocent man by the Covenant of works. ² Into Spiritual Communion, God brings lapsed man by the Covenant of Faith, gradually more and more Revealed unto perfection, in all the seven Periods and Discoveries of it: witness Adam, Noah, Abraham, Israel, David, The Captives, and Jews and Gentiles of all Nations, thus brought into, and established in Communion with God by his Covenant. 3. Into Celestial Communion also they are brought by the same Covenant of Faith, assuring by many Promises of a Glorious life and Compleat happiness in Heaven for evermore.

III. That, God's COVENANT with man is of two kinds: viz. 1. A COVENANT OF WORKS, with man upright in the First Adam before the Fall, Promising the Continuance of Life and Happiness to him upon Terms of Perfect and Perpetual Personal Obedience, But threatening Death and Misery upon the least •… ayling therein. Which Covenant being broken by Adams Disobedience in Eating the forbidden fruit, was in Specie utterly irreparable. (See in this Treatise, this Govenants Explication) 2. A COVENANT OF FAITH, with man lapsed, in JESUS CHRIST, The last Adam, Revealing and Promising lapsed Sinners Recovery from Sin and Death to Righteousness and Life, upon Terms of unfeigned Faith in Jesus Christ to that end. This Distinction of God's Covenant, into a Covenant of Works and of Faith, is Most proper and agreeable to Scripture. The Nature whereof, and of the Covenant of Faith in General, is hereafter at large unfolded.

IV. That, God's COVENANT OF FAITH in Christ the Last Adam, (Inchoate in the Earthly, but Consummate in the Heavenly Paradise) Hath a twofold respect to JESUS CHRIST; viz. 1. As Promised, and to be Revealed afterward; 2. As Performed, Exhibited and actually Revealed already: And hereupon it is Subd •… stinguished into, 1. The COVENANTS OF PROMISE in Christ only Promised: Wherein are fix gradual Discoveries of Christ and Covenant Mercies, still proceeding from the less to the more Perfect: 2. The COVENANT OF PERFORMANCE, in Christ Performed and actually Manifested in the Flesh, viz. The NEW COVENANT, the most perfect and complete Expressure of all the Covenants of Faith, Commencing from Christ's Death, and Continuing till the end of the world. The Covenants of Promise •… ere more Dark, Imperfect, Inneffectual and Restrained to one sort of People; The New Covenant is more Clear, Perfect, Efficacious and Universally extended to all sorts and Nations of People in he whole world. This Distinction of the Covenant of Faith, See hereafter Explicated and confirmed.

V. That, The Mystery and chief Matter of all the Covenants of Faith, whether Covenants of Promise or New Covenant, though for Accidents and Circumstances it be very variously represented, yet for essence and Substance it is only one and the same, viz. The Recovery of lapsed Sinners from Sin and Death, to Righteousness and life by JESUS CHRIST alone through Faith. The same CHRIST, the same Faith, The same Recovery of lapsed sinners by Christ through Faith is Revealed in all the Covenants of Faith, but in every of them diversely. As,

1. The same Christ is Revealed in all the Covenants since the Fall. They are as many Cabinets one within another: but Christ the Jewel within them All. All their Promises lead to him, and Center in in him, All their Commandments refer to him, All their Threats drive to him, All their Ceremonies Typifie him, All their Sacraments signfie him, All their Ordinances magnify him, &c. But in every of them how differently is the same Christ represented! As the Seed of the woman bruising the Serpents Head; in the First: As the true Noah saving an Elect Remnant by water by his blood, in the Ark of the Church; in the Second: As the Seed of Abraham in whom all the Nations of the earth should be blessed▪ in then third: As the Prophet like Moses raised up from among the People Israel, to be hearkened unto in all things, under severest Penalty: in the Fourth: As the Royal Seed of David, that should sit upon his Throne, ruling the House of Jacob, The Church of God, for evermore; in the Fifth: As the true DAVID, Shepherd, Prince and King of the Redeemed Captives forever; in the Sixth; And, as God manifested in the Flesh, Crucified, Dead, Buried, Risen, Ascended, and Set down on the Right hand of God, For the actual accomplishment of his Elects Redemption; in the Seventh. Or thus: In the three First Covenants is represented the Person of Christ, God-man: His Manhood, As the Seed of the woman, The Seed of Noah, The Seed of Abraham; His God-head, As being able To bruise the Serpents Head, To save his Elect Remnant by water, and To bless all the Nations of the Earth. In the two next Covenants is set forth his triple Mediatory office: His Prophecy, under the Type of Moses; His Priesthood under the Type of Aaron: and His Kingship under the Type of David. In the sixth Covenant with the Captives is set forth some Notable efficacy of his office, in Redeeming, Cleansing and Sanctifying his enthralled guilty and polluted People. But in the New Covenant Christ is represented both in his Person, Offices and Efficacy of his Offices, both towards Jews and Gentiles more clearly fully and gloriously then in all the fore-going Covenants, And yet, It is JESUS CHRIST yesterday, and today, and forever the same.

2. The same Faith is revealed in all the Covenants before Christ, as in the New Covenant after Christ. ^1. The Catalogue of the Ancient believers. ² The Justification of Noah, Abraham, &c. by Faith. ^3. The Description of the righteousness of Faith by Moses and David, and Habakkuk, &c. are clear indications that in all time before Christ, Sinners were Recovered and saved by Jesus Christ through Faith. But before Christ Faith was revealed very darkly, obscurely and imperfectly; in Comparison of the Revelation of Faith since Christ, which is more clear, pers •… icuous and complete. Hence comparatively Faith is said, not to come, till the New-Covenant▪ times.

3. The same Recovery of lapsed sinners by Christ through Faith was revealed proportionably under all former Covenants: but never so clearly, extensively and efficaciously as now under the New Covenant. Then under Redemption from Egypt and Reduction from Babylon. Their eternal Redemption from Sin and Death was shadowed out; Then under the Sprinkling of blood, their Justification, and under divers washings and Levitical Purifications, Their Sanctification, &c. was represented: but now all th •… se Spirituals in Christ are represented without veil with open face.

VI. That, Consequently whatsoever Accidentals or Circumstantials of foregoing Covenants of Faith from time to time were abolished upon the Commencing of more perfect Federal Administrations, yet all the essentials and Substantials of them still remain, the Former being still confirmed by, yea comprised in the later, as more complete and perfect. God proceeds in all his Covenants, from first to last, from the more imperfect to the more Perfect, till at last he had brought in the most perfect New Covenant. As Ezekiel's wheels, were a wheel within a wheel; or as the Celestial Orbs are supposed to be Orb within Orb from the lowest to the highest: So God's Covenants are, as it were, Covenant within Covenant, from the least to the greatest; the later being still fuller and larger then the former. Jesus Christ was represented, In the First Covenant, as the Seed of the woman; In the Second, as the true Noah; In the Third, as the Seed of Abraham; In the Fourth, as the Seed of Israel; In the Fifth, as the Seed of David; In The Sixth, as the true David; In the Seventh, which is the New Covenant, as actually God-man, Immanuel, God-with-us. In the first Covenant God promised that this Seed of the woman should bruise the Serpents head; In the second, that this true Noah should save an elect Remnant; In the third, that this Seed of Abraham should bless all Nations, and be a Priest like Melchizedek; In the fourth, that this Seed of Israel should bless and guide Israel, and be their Great Prophet like Moses; In the fifth, that this Seed of David should reign over the house of Jacob, the Church, for evermore; In the sixth, that this true DAVID should Redeem his Captives, re-unite them into one Kingdom, and be their Shepherd, Prince and King forever: and In the seventh, that this God-man Jesus Christ actually exhibited, should bless all Nations as well as the Jews, Discipling them, and incorporating them into the same Church- body with them, writing his Laws in their hearts, &c. In all these Covenants before the New Covenant there were certain accidentals and circumstantials belonging to the outward Form of Administration peculiar to those times and people, which were vanishing and are done away: as Sacrifices, Circumcision, Passover, and the four extraordinary Sacraments, with all the Levitical Ordinances, Rites, Ceremonies and Administrations under the Old Covenant: But yet the Substantials of all these Covenants still remain and have their chief accomplishment in the New Covenant, as the Scriptures abundantly Testifie of all these Covenants s •… verally. Compare ( ¹ ) Gen. 3. 14, 15. with Heb. 2. 14, 15. Col. 2. 14, 15. Rom. 16. 20. ( ² ) And Gen. 6. 18, &c. with 1 Pet. 3. 20, 21. Heb. 11. 7. ( ³ ) And Gen. 22. 18. & 12. 3. with Acts 3. 25, 26. Gal 3. 13. 14. ( ⁴ ) And Deut. 5. 2, &c. & 18. 15. to 20. with Heb. 8. 10. Acts 2. 20, 21, 22, &c. ( ⁵ ) And Psal. 132. 11. with Acts 2. 30. Luke 1. 31, 32, 33. ( ⁶ ) And Ezek. 36. 25, 26, &c. Ier. 24. 5, 6, 7. with Heb. 8. 10, 11, 12. And this will abundantly appear by comparing the Matter of all these six Covenants with the Matter of the New Covenant hereafter explicated. Divers useful Consectaries hence result. As,

1. Hence, The Substantial Promises of Mercies in all foregoing Covenants of Faith do as truly belong to us, and may be as Consolatory to us, now under the New Covenant, as to any of God's people to whom they were first and immediately propounded under any former Covenants. Thus we may, from the first Covenant, expect victory over the Serpent, as well as Adam. We may, from the Second Covenant, expect the worlds absolute Security from being universally drowned with a stood forever, as also the constant course and revolution of Seed time and harvest, and cold and heat, and summer and winter, and day and night while the earth remaineth, as well as Noah. We may, from the third Covenant, assure ourselves that we (being Abraham's spiritual children by Faith) shall be blessed with faithful Abraham, though we be Gentiles: shall have victory over our Enemies, Espeiaclly our Spiritual enemies: shall have the true coelestial Canaan for an everlasting inheritance: and shall enjoy the LORD for our Covenant God: &c. as well as Abraham's and his Natural Seed. The like is to be said of all the other Covenants with Israel, David, and with the Captives. The Substantials of all Covenants of Faith being one and the same, we may apply and extract comfort from the Substantial Promises of them all, as well as from the New Covenant under which we live. Herein we have an admirable advantage above all the Federates of former Covenants; in that we have the benefit of the Promises of all the Covenants of Promise, which they had; and of the New Covenant, which they had not Here is much wisdom required, here is high Privilege vouchsafed, for the skillful and comfortable applying and improving of God's Promises in all Covenants of Faith throughout the Bible.

2. Hence, All the Substantial commands explicit or implicit of former Covenants of Faith, are as obligatory and binding to us now under the New Covenant, as formerly they were to God's people under any Covenant on whom they were first imposed. As former Promises are still Consolatory to us in regard of Covenant-Mercies from God: So former Commands Explicit or Implicit are obligatory to us in regard of Covenant-Duties to God. The Analogy and proportion betwixt these two is evident. Are not we as strongly obliged now under the New Covenant; ^1. To fight against the Serpent, that in Christ we may bruise his head; as well as Adam? ² ▪ To believe God's word and warnings, and be Obedient to him in most difficult undertakings: as well as Noah? 3. To Walk be •… ore God in Faith and Obedience, To be perfect, To initiate our infant Children in the first initiating Token of the present Covenant of God, &c. as well as Abraham? ^4. To observe all the ten Commandm •… nts of the Moral Law; as well as the People Israel? ^5. To keep God's Covenant and Testimony; as well as David and his seed? ^6. To remember our own evil ways and doings which were not good, and loath ourselves in our own sight for our iniquities, and for our Abominations; To walk in God's Statutes, &c. To be God's Covenant-people, &c. as well as God's Captives in Babylon? Doubtless these and like Command of the Substance of former Covenants, reach us, concern us▪ oblige •… us non: as well as God's people of old: for they were never abrogated, but rather most strongly re-enforced and confirmed under the New Covenant.

3. Hence, We under the New Covenant have strongest Consolation from such Promises, and greatest obligation by such Commands of all Covenants of Faith fore-going. Inasmuch as the Substance of all those Covenants doth still remain of force and virtue; and the vigor of them is afresh revived and continued under the New Covenant. And a sevenfold cord is not easily broken.

4. Hence, This excellently directs us in the Reading, Applying and Improving of the Holy Scriptures with Judgment. Wisely Dis •… inguish we Substantials for Circumstantials, Essentials from Accidentals, in the Promises, Precepts and Covenants of God: and then we shall plainly See the due portion and allotment which appertains to us.

5. Hence, The Necessity and utility of the Books of the Old Testament, as well as of the New, unto all New-Covenant Federates is evinced and Described. The Substantials, of all Promised Mercies and of all commanded restipulated Duties, under all former Covenants still remaining of force and virtue, do both evince the Necessity, and Delineate the Utility of the Books of Old Testament. This is the Compass and Pole-star to sail by in this Scripture-Sea: This is the Golden Clew and thread to be followed in this Scripture-Laberynth. What Doubts, Knots, Difficulties, &c. will not this one thing resolve and Unty about the diligent and fruitful perusal of the Scriptures!

VII. That, The COVENANTS OF GOD, in their latitude, viz. his Covenants of Works and of Faith, are so capacious and Comprehensive, that they inclose and comprize within themselves the grand Mystery and very Marrow of all the Holy Scriptures. This is very clear: For, I. The whole Scriptures are a mere Supernatural Revelation by Divine Inspiration. II. The grand Mystery and very Marrow of the whole Scriptures, is; Mans Happiness in the enjoyment of God in the First Adam, before the Fall, comprised in the Covenant of Works; And Mans Recovery from Sin and Death to Righteousness and Life, after the Fall, by JESUS CHRIST the Last Adam, through Faith, Comprized in the Covenant of Faith and all the gradual Discoveries thereof from age to age. III. Now these two sorts of the Covenants of God are so Complexive, that they clearly fadom and conclude within themselves, as within their Arms, this grand Mystery, Soul and Marrow of all the Holy Bible. For, 1. All the Doctrines of Scripture, come under these Covenants; are as so many Divine truths of them, are to be referred to them as their chief Heads, and are to be tryd by them as their common standard or Touchstone. The clearest extraction of all fundamental Truths in Religion, is from these Covenants: and the most solid Decision of all sorts of Controversies and Refutation of all sorts of errors is to be derived from the true state of these Covenants. God's Covenants are the best Umpires in all controversial Divinity; and the best Hammers for all Errors and Heresies against the Truth. As might easily be demonstrated, if need were, in both Cases. 2. All Promises and Prophecies in the whole Scripture, from the beginning of Genesis to the end of the Revelation, do flow as so many streams from these fountains of God's Covenants, and meet as so many lines in these Covenant-Centers. The Promises are but God's Covenants in their Branches; The Covenants are God's Promises in the root. And were I to treat of God's greatest and precious Promises (as sometimes I had resolved) I should count it the most clear, exact and proper way, to Rank all the Promises in the whole Bible under their Peculiar Covenants, & Federal Expressures, both for the plainest explication, and for the safest and sweetest Application of them to the Spirits of believers. 3. Consequently, all the Threats in Scripture come under God's Covenants, with the Promises. Threats and Promises are Relatives, and ri •… e both from the same spring-head of the Covenants, though upon different Considerations. Promises chiefly are propounded upon Terms of such or such Covenant-Performances: threatenings chiefly are denounced in case of failing in performance of such or such Covenant-Duties. 4. All Types in Scripture come under God's Covenants, as Figures or shadows of Covenant-Blessings, especially of JESUS CHRIST in his Person, Offices, Effects of his offices, Body mystical, Members, &c. One way or other Christ is the Substance, Body, Soul, and End of them all. They are all Christ veiled. 5. All Histories in Scripture come under these Covenants: declaring the Antecedents, concomitants or consequents of these Covenants; and one way or other subserving to illustrate these Covenants Manifestation, Confirmation, or Administration. 6. All Commands in Scripture come under God's Covenants in one regard or other, but especially as Impositions or Explanations of the Covenant-Duties restipulated and required from man to God. 7. Finally, All the Ordinances of God in Old or New Testament touching Doctrine, Worship, Church-Government and Practice of God's People come under God's Covenants: and principally under the external Forms of those Covenants respectively. And therefore from all this its very evident, how just cause I had to entitle this Treatise, Mysterium & Medulla Bibliorum, THE MYSTERIE and MARROW OF THE BIBLE, viz. GOD'S COVENANTS WITH MAN, &c. For, God's Covenants are the Peculiar Display of the Grand Scripture Mystery, and so are the very Sinew and Marrow of all the blessed BIBLE. Oh! what a Subject, what a Secret, what a Treasure, what a Conflux of Grace, Wisdom, Goodness, Justice and Mercy are the COVENANTS OF GOD!

VIII. That, Without the Solid knowledge of God's Covenants, The Depth of Holy Scriptures, The Secrets of true Religion, and God's Mysterious Contrivances of Sinners salvation can never be judiciously understood. This evidently results from the former Consideration, and needs no further illustration.

IX. That, All the People of the world, are so far miserable or Happy, as they are without, or within the Covenants of God. For, The whole Mystery of Mans Natural Happiness was comprised in his being in Covenant with God, according to the Covenant of Works in the First Adam; And the whole Mystery of Mans supernatural Happiness is comprehended in Mans being in Covenant with God, according to the Covenant of Faith in Jesus Christ the last Adam, The Covenant of works requiring Perfect, and perpetual Personal Obedience, being broken by the First Adam, and by all his ordinary posterity in him, cannot afford lapsed man any Happiness anymore, forasmuch as lapsed man cannot anymore enjoy God in that Covenant. The Covenant of Faith hath provided a Remedy in Jesus Christ, as the Sinners Mediator and Surety, Satisfying by his Death for man's Debt, and exactly fulfilling the Law (the Substance of the Covenant of works) by his obedience for man's acceptation: So that whosoever shall by Faith unfeigned accept this Remedy provided, viz. Jesus Christ, his Death and Obedience, shall thereby be acquitted from Sin and Death, Restored to Righteousness and Happiness in the enjoyment of God in Jesus Christ. They therefore that are effectually within this Covenant of Faith, are so far truly Happy: but they that are without this Covenant-state, are so far utterly miserable, being without Christ, without Hope, and without God in the world.

And therefore, Having first Preached in my weekly Lectures upon this comfortable, comprehensive, intricate, but Necessary Subject of God's sacred Covenants, At the importunity of many I have been induced to Publish the same; 1. For the Helping of poor souls out of their miserable Covenantless-state, into an happy Covenant-Condition with God in Jesus Christ. 2. For the Assisting of God's weakest doubting, yet sincere Foederatees to discern their inward, effectual and saving interest in the Covenant of God. 3. For the displaying of their matchless and transcendent Felicities, who not only are savingly in Covenant with God, but also have well-grounded evidence of that their good Covenant-state. 4. For Inciting, ( ¹ ) Both of all God's faithful Ministers, (who are Ministers of the New Testament) to frequent Preaching of God's Covenants, with all Prudence and diligence; ( ² ) And of all his sincere Federates, to an answerable and worthy walking with their God in Christ as his Covenant-people; according to his Covenants-Directions, Encouragements and Obligations. 5. For Satisfaction to mine own heart and Spirit about this Profound, mysterious, and important Subject. 6. For Edification of my hearers the more abundantly by my Weekly Lectures upon so Noble and Profitable a Theam. 7. For more clear Illustration of those Sweetest saving Truths which as precious Jewels are laid up for God's People in these rich Cabinets of God's Covenants. And, 8. For the high advancement of the glory of the blessed God and Jesus Christ our only Lord in all. For attainment of which high and excellent Ends, I have (to my best judgment) taken the most probable and Promising way in the unfolding of God's Covenant-Expressures in this ensuing TREATISE. For,

1. Herein I have Treated of GOD'S COVENANTS, First More Generally: Then More Specially; viz. of the COVENANT OF WORKS before the Fall in the first Adam▪ And of the COVENANT OF FAITH after the Fall in CHRIST the last Adam; and that in Christ, ^1. As Pro mised in all the COVENANTS OF PROMISE Revealed in six noted Periods of Time especially, ^2. As Performed in the NEW COVENANT. This method of handling God's Covenants, being most proper and clear in itself, and most congruous to the Scriptures. Consequently the Reading of this whole Treatise, and not only some part, is requisite to the Right Notion of God's Covenants.

2. Herein I have digested the whole Doctrine of GOD'S COVENANTS into, 1. Certain distinct Theses, Positions or Compendious Assertions, which I call APHORISMS; comprizing in Brief the sum of all: 2. The Explanations and Confirmations of those Aphorisms, as the Nature of them requires. 3. Such Consectaries or Inferences as properly result from them. And this Course I have purposely embraced. Partly, That both myself and others may have the more distinct and clear apprehension about all God's Covenant-Mysteries. Partly, that everything may be the more obvious in the Treatise, and the better fixed in the Memory. Partly, that the whole may hereupon be more acceptable and profitable to all sorts of Readers.

3. Herein I have (so far as possible with safety to the Truth) purposely waved Polemical Dissertations and Disputes, chiefly bending myself unto Doctrinals and Practicals: wherein, A very Considerable part of the Body of Divinity is unfolded, Many Practical Questions or Cases of Conscience are Resolved, Divers Doubts and Difficulties both about Doctrine and Practice are removed, And all according to the Nature of particulars advantageously Applyed. And where I have been forced, for vindication of the Truth, to touch upon points Controversal (Disputings wranglings and vain janglings about Religion being the Epidemical and pernicious disease of these times, whence very many have disputed away both Truth, Religion and a good Conscience from themselves:) I have stated the Questions, confirmed the Truth by Arguments, and Refelled the Contrary Objections which seemed Material, solicitously declining all Logomachies, Personal reflections, and other Extravagancies, as unavaylable to Truth or Godliness.

4. Herein I have very frequently throughout the whole Treatise insisted upon Scripture-Trials, Evidences and Discoveries of Men's Covenant-Condition, Spiritual State, Hearts, Graces, Dispositions, Actions, &c. towards God. That Hypocrites and carnal men may not think better of themselves then they have cause, and so run Headlong to Destruction in a Golden Dream; and That the true Israelites indeed, though most weak and inexperienced, may not think worse of themselves then they ought, but may be instructed how to make their Calling and Election sure, and at last come sweetly to discover by the Spirit of God the things that are freely given them of God.

And in all this great Work I have most seriously and (if I know mine own heart) sincerely desired the Furtherance of the Knowledge, Faith, Assurance, Comfort, Joy, Holiness, Heavenliness, and all the Spirituals of such as are ordained to eternal Life, and especially of all mine endeared Relations, Not only Natural, but also Spiritual, that ever received any Converting, Confirming, Supporting or Edifying benefit by my Ministry. And I beseech the LORD of the Covenant to make these my weak and unworthy Labors advantageously speak and Preach to them and others, when I shall sleep in JESUS, and be silent in the Grave. The volume, I confess, hath sweld too much under my hand: But I have this Apology, The vast Comprehensiveness, great Variety, and Frequent Difficulties of the Subject-Matter; As also mine earnest endeavors after Practicalness and Perspicuity therein to the meanest Capacities, have occasioned this Prolixity. And yet I hope the judicious Reader, upon perusal of the whole, will acknowledge such a brief Prolixity, or Prolix Brevity therein, that very little could have been conveniently omitted. I say therefore, (As once Augustine of his Work of the City of God) Let such as think it too little or too much, hold me excused: But let them who think it is enough, give congratulating thanks, not to me, but to the LORD with me.

X. That, Finally, the Churches Ministers, and Members of Christ should with all possible Judgment, Zeal, Affection and Constancy, interest and exercise themselves in the Covenants of God, but especially in the Covenants of Faith whereby alone Sinners Hope and comfort in Christ are provided for by God since the Fall, The Top-excellency, perfection and glory of all which Covenants is the New COVENANT. Therefore,

O all ye true Churches of Christ, look upon the COVENANTS OF GOD, as the Grand Mystery and very Marrow of all the Holy Scriptures. All The Scripture-Doctrines, Promises, Threats, Types, Histories, Commands and Ordinances, are fully Deducible from, and reducible to the Covenants of God: Consequently all your Information, Consolation, Caution, Instruction, Exhortation and Edification depends upon God's Covenants. Mind and meditate upon them diligently. These will Preserve you in the Truth, against Error: These will direct you in Purity of worship, Government and all the Ordinances of Christ; without pollution or corruption: These will Restore you unto, and Preserve you in the sweet Unity of the Spirit in the bond of Peace, against Distractions and Divisions; These will engage you in the Life of God, and power of Godliness effectually, against all Profaneness, Formality, and Hypocrisy: These will endear you unto God, Father, Son, and Holy Ghost, in all heavenly Soul-Ravishing Communion, that Spiritual Paradise and Heaven upon Earth.

O ye faithful Ministers of Christ, Study and Preach the COVENANTS of GOD with all Prudence and Diligence to the Flocks of God whereof the Lord hath made you overseers. Ye are by Calling and Office Ministers of the New Covenant, (the Lord of the Covenant make us all able Ministers of the New Covenant, of the Spirit and not of the Letter, that the People may be through divine Grace, the Epistle of Christ, Ministred by us, written not with Ink, but with the Spirit of the living God; not in Tables of stone, but in the fleshly Tables of the Heart:) Oh strive exceedingly to Display the riches of divine Grace, and the Fulness of Jesus Christ, as wrapped up in the Covenants, to the hearts and spirits of poor Sinnere; Oh let all the chief tendencies of your Doctrine be subservient hereunto. Hereby you shall most sweetly revive and bind up the bruised Souls of broken-hearted Sinners, and most happily Espouse them as a chaste virgin unto Christ.

Finally, O▪all ye Members of Christ, Come and See, Trade and traffic daily in this Spiritual Mart of God's Covenants. Here are the greatest gains and richest Treasures to be had in all the world. If Holiness or Righteousness; if Conversion, Confirmation, or Consummation; If Pardon, Adoption, Sanctification or Communion with God: if Grace or Glory: If Jesus Christ, the only Mediator, or the only Al-sufficient God, with all the Mysteries or Treasures of Scripture, &c be worth the having: Come close with the sacred Covenants of God, wherein you shall abundantly find all these. This ensuing Treatise is offered to you for your assistance and encouragement in this Glorious Employment. The Lord God and Jesus Christ the only Mediator of the New Covenant make it useful and effectually Instrumental by his Spirit to bring Aliens into Covenant, and establish Federates in Covenant with God in Jesus Christ to all Eternity. Amen. So prayeth

I. A METHODICAL TABLE Of the principal Matters in these four Books of God's Covenants, according to the Method and Order wherein they are unfolded.

BOOK I. Of God's Covenants, their Names, Natures, Sorts and Benefits; More Generally.
• Chap. 1.
  • T HE Method of handling God's Covenants in all the four Books following, Propounded, p. 1, 2, 3.
  • Aphorism 1. That, God in all ages, from the beginning to the End of the world, is pleased to deal with his Church and People by way of COVENANT, p. 3. to 6.
  • Aphorism 2. That, God in all ages pleaseth to deal with his Church and people by way of Covenant, for divers weighty Causes and excellent Ends. Corollaries. p. 6. to 10.
  Chap. 2.
  • APhorism 1. Of the Names given to God's Covenants, viz. 〈 in non-Latin alphabet 〉 Berith, and 〈 in non-Latin alphabet 〉 Diatheke; and Of 1. Their Notation. 2. Their various Acceptations in Scripture, p. 10. to 14.
  • Aphorism 2. God's Covenant (in the general notion of it) is his Gratuitous. Agreement with his people, Promising them Eternal Happiness, and all Subordinate Good: and Requiring from them all due dependence upon God, and Obedience to him, in Order to his glory, p. 14, 15, 16.
  • Aphorism 3. God's Covenant with his People is not only one, but divers: and it is divers both for Kind, Degree and Circumstances. The Distribution of God's Covenant, p. 16, 17, 18.

BOOK II. Of God's COUENANTS; More Particularly.
• Chap. 1.
  • I. OF God's Covenant of Works with the first Adam, and his Natural Seed, before the fall.
  • Aphorism 1. God was pleased to Enter into Covenant with the first Adam, before his Fall, p. 19. to 23.
  • Aphorism 2. God's entering into Covenant with Adam before his Fall, was an Act of Divine Grace and Favor, not of debt, p. 23.
  • Aphorism 3. God entering into Covenant with the first Adam before his Fall, did in and with him enter into the same Covenant with all his Posterity, p. 23, 24.
  • Aphorism 4. God's Covenant with the first Adam and his Posterity before the Fall, (variously denominated) Is God's gracious Agreement with Adam, and with his Posterity in him, To give them Eternal life and happiness, upon condition of Perfect Personal Obedience, p. 24. to 33.
  • • Here; 1. The Blessing Promised, and Curse Threatned. Wherein Note,
    • • 1. What life Adam enjoyed in innocence, p. 26.
      • 2. What life God further promised to Adam upon his Obedience, p. 27.
      • 3. What Death God threatened to Adam in case of Disobedience, p. 27, 28.
      • 4. How God's threatening was fulfilled, seeing Adam did not presently die, p. 29.
    • 2. The duty restipulated. Where note,
    • • 1. How it may appear that God required and Adam restipulated perfect and perpetual Personal Obedience, p. 30.
      • 2. What was the Law, Rule or Measure of Adams Obedience? p. 31, 32, 33.
  • Aphorism 5. When God entered into this Covenant of Works with the first Adam, he was completely able in his own Person to keep this Covenant in every point, p. 33. to 36.
  • Aphorism 6. This Covenant of Works Adam utterly brake, by Disobedience. How? When? How heinous this breach of Covenant. Corollaries, p. 36. to 59.
  • Aphorism 7. The breach of the Covenant of Works by the Disobodience of the first Adam, did wonderfully make way for the Establishment of the Covenant of Faith by the Obedience of the second Adam, p. 59, 60.
  Chap. 2.
  • II. OF God's Covenant of faith with the last Adam and his Seed after the fall, More Generally.
  • Aphorism 1. The Covenant of Works being broken in the first Adam, The Lord God was pleased to reveal a Covenant of Faith in JESUS CHRIST the last Adam, p. 62. to 69.
  • Aphorism 2. The Covenant of Faith is God's gracious Compact or Agreement, &c. Here,
  • • 1. The Efficient Cause, or Author of the Covenant of Faith, is God, p. 69, 70, 71.
    • 2. The Par •… ies to this Covenant of Faith, are; ^1. God, on the one hand. ^2. Christ the last Adam, and in him all his Seed, on the other hand, p. 71. to 79.
    • 3. The Matter of this Covenant of of Faith, consists of things agreed upon, 1. Betwixt God and Jesus Christ. 2. Betwixt God and the seed of Christ in him.
    • • I. Betwixt God, and Jesus Christ the last Adam. Here,
      • • 1. God the Father, in Order to the Recovery of his Seed, Promiseth to Christ,
        • • 1. To invest Christ with a Mediatory Office, of Priest, Prophet and King, p. 79. to 82.
          • 2. To Accept Christ in his Office, p. 82.
          • 3. To assist, support, encourage and protect Christ in the execution of his office, p. 82.
          • 4. To exalt Christ gloriously, after all his abasement by reason of his office, p. 83.
          • 5. To prosper and Crown Christ with full success in Recovering all his Seed, p. 84.
        • 2. JESUS CHRIST the last Adam, Re-promiseth to the Father,
        • • 1. To accept, undertake and discharge this Mediatory Office cheerfully and faithfully, p. 85.
          • 2. To Rely fully upon his heavenly Father for Acceptance, Assistance and Protection in Execution of his Office, against all Difficulties, &c. p. 86.
      • II. Betwixt God and Christ's Seed in Christ the Last Adam. Here,
      • • 1. God promiseth, in Christ, on his part,
        • • 1. What he in Christ will do for Christ's Seed, viz. He will Recover them from a state of sin and death, to a state of righteousness and life, p. 87, 88.
          • 2. What he will be to Christ's Seed, viz. He will be a God to them, p. 89, 90.
        • 2. Christ's Seed Re-promise in Christ, on their part,
        • • 1. What they will do. 1. They will accept Christ, and Covenanted Mercies by Faith. 2. They will walk worthy of Christ and those Mercies, p. 91, 92, 93.
          • 2. What they will be. They will become God's people in Christ. In ^1. All they are: ^2. All they have: ³ All they can do: ^4. All they can endure, p. 94. to 97.
    • 4. The Form of this Covenant of Faith. 1. Inward. 2. Outward, Consisting in ( ¹ ) Gradual Discoveries: ( ² ) Various Administrations: ( ³ ) Testamentary Disposition: ( ⁴ ) Large and Liberal Tender: ( ⁵ ) Visible Advantages, though but outwardly embraced, p. 97. to 102.
    • 5. Corollaries or Consectaries resulting from the Covenant of Faith, Generally considered,
    • • I. The Covenant of Faith is a Profound Supernatural Mystery, p. 102. to 105.
      • II. The Covenant of Faith is a wonderful Compound and Contrivance of mere Grace, p. 105. to 108.
      • III. Jesus Christ is the very Marrow and Kernel of the Covenant of Faith, p. 108. to 111.
      • IV. The Covenant of Faith may in a right and sound sense be acknowledged Conditional. Here, at large, 1. The true state of the Question about the Condiditionality of the Covenant of faith is laid down. 2. The Conditionality of the Covenant, so stated, is confirmed. 3. Contrary Objections are refelled, p. 111. to 132.
      • V. The Covenant of Faith is a sweet Paradise of Believers union to, and Communion with God in Jesus Christ, p. 132, 133.
      • VI. The Matters of this Covenant of Faith are most High and Great, &c. p. 134.
      • VII. The Properties and Perfections of this Covenant of Faith are divers and excellent. It is,
      • • 1. Holy. And that in five regards, p. 135. to 137.
        • 2. Gratuitous, p. 137.
        • 3. Ordered in all things. In four respects, p. 137. to 139.
        • 4. Sure. This sureness is abundantly demonstrated, 1. From the Nature, Properties and Perfections of the Covenant-making God. 2. From God's manifold Methods for establishing of it. 3. From God's accomplishment of his Covenant most punctually in all ages. 4. From removal of all imaginable corrumpent causes that might render it unfaithful. 5. From the everlasting Nature of the Covenant itself, p. 139. to 158.
        • 5. Comfortable. Here, ^1. That it is Comfortable. ^2. To whom. ^3. How, and in what respects, at large, p. 158. to 170.
        • 6. Everlasting, and in what sense, p. 170. to 173.
      • VIII. The Agreement and Difference betwixt the Covenant of Works, and the Covenant of Faith is notably conspicuous, &c. p. 173, &c.
      • • 1. Their Agreements, p. 174.
        • 2. Their Differences in many Particulars, p. 175. to 181.
        • 3. Divers results from these Agreements and Disagreements, p. 181. to 184.
  • Aphorism 3. The Covenant of Faith may be sub-distinguished or distributed into two Branches, viz. 1. God's Covenant of Promise, with one peculiar sort of people only before Christ. 2. God's Covenant of Performance, or the NEW COVENANT with all sorts of people since Christ, p. 184. to 191.

BOOK III. Of God's COVENANTS OF PROMISE, before Christ, in VI. Remarkable expressures.
• Chap. 1.
  • I. OF the Discovery of the Covenants of Promise, in the I. Remarkable Period of time, from Adam, till Noah:in that First Gospel, Gen. 3. 14, 15. Here note,
  • • 1. The Occasion of the words, p. 192.
    • 2. The meaning of the words; in Resolving these Questions, viz.
    • • 1. What Serpent is here meant? Three Opinions, p. 193, &c.
      • 2. What woman is here intended? Here three Opinions, p. 194.
      • 3. What is meant by these two Seeds, The Serpents Seed, and the woman's Seed? p. 195, 196.
      • 4. What Punishments they are which are here pronounced upon the Serpent; upon the visible Serpent four, and upon the invisible Serpent other four, p. 197, 198.
      • 5. The Benefits Promised for the woman and her Seed, p. 199, 200.
    • 3. Aphorisms resulting from the words unfolded, viz.
• Aphorism 1. Immediately upon Adams Fall, God revealed a gracious Promise touching Mans recovery. Cleared. Six Corollaries thereupon, p. 201. to 207.
• Aphorism 2. This Promise of Mans Recovery was revealed very imperfectly and obs •… urely, p. 207. to 210.
• Aphorism 3. This First Promise of lapsed man's Recovery, was Revealed in CHRIST, the woman's Seed. 1. That it was so revealed. 2. What it implies to be so revealed. 3. Why it was revealed in Christ? 4. Corollaries. p. 210. to 217.
• Aphorism 4. This First Promise in Christ, Revealed lapsed man's Recovery, in the enmity threatened betwixt the woman and the Serpent, betwixt her Seed and his Seed, and in the events of that Enmity. Here note,
• • 1. That, in God's explicit Threatenings against the Serpent, are implicit Promises for sinners Recovery, p. 217.
  • 2. What Degree of Sinners Recovery is Promised under this enmity Threatned, p. 218.
  • 3. What are the Events of this enmity, &c.
  • • 1. The Bruising of the Serpents Head by the Seed of the woman, CHRIST;
    • • 1. In his own Person. By seven Degrees, p. 219, 220.
      • 2. In the Persons of his Elect, through his power. By six Degrees, p. 221, 222.
    • 2. The bruising of the Heel of the woman's Seed by the Serpent, p. 223.
    • • 1. The Heel of Christ, the Primary Seed is bruised. 1. God Permits it three ways. 2. God limits it six ways. 3. God orders it for good, p. 224. to 227.
      • 2. The Heel of them that are Christ's is also bruised by Satan. This Bruising is, 1. Permitted in three particulars. 2. Limited in six regards. 3. Over-ruled in three respects for their good and Satan's ruin, p. 227. to 232.
  • 4. Corollar •… es. Hence,
  • • I. God's Threatenings are to be duly weighed even by God's People, p 232.
    • II. Behold the riches of God's love, &c. to lapsed man, Revealing the mystery of man's Recovery from his Fall, before he Sentence him for his Fall, p. 233.
    • III. How notably is the depth of lapsed man's misery hereby intimated! four ways, p. 233.
    • IV. This First Promise, though very dark and obscure, yet comprehended in it much Gospel in a few words, p. 234, 235.
    • V. Then lapsed Sinners are actually in a state of Recovery, when this enmity against the Serpent and his Seed, and the fruits of this enmity, &c. are effectually implanted in them, wrought by them, or belonging to them, p. 235
    • • 1. That we have true Enmity against the Serpent: Three signs, p. 235, 236.
      • 2. That we have, and do bruise the Serpents Head. Five Evidences, p. 237.
      • 3. That Satan, at worst, doth but bruise our Heel. Five Indications, p. 238.
    • VI. These Threatenings were not so terrible to the Serpent and his Seed: but they were as comfortable to the woman and her Seed, p. 239.
    • VII. This First Promise obligeth poor sinners to all possible Gratitude, p. 240.
• Aphorism 5 This First Promise revealed in Christ the Seed of the woman, though it had not the Name and complete Formality of a Covenant, yet had it the Nature, Substance and Reality of a Covenant, and that the Covenant of Faith. The 1. Author, 2. Federate Parties, 3. The Matter, 4. The Form of this Promise, being for Substance the same with those of the Covenant of faith, p. 241. to 248.

Chap. 2.
• II. OF the Discovery of the Covenant •… of Promise in the II. Remarkable Period of time, viz▪ From Noah till Abraham.
• Aphorism 1. The Lord God having determined to destroy the Old world for its extreme wickedness, established his Covenant with righteous Noah, To save him, his Family, and a Seed of living creatures in the Ark, from the common Distruction, p. 248, 249.
• • 1. Confirmation of this Aphorism, p. 249.
  • 2. Explication of it, p. 249.
  • • 1. What this word COVENANT meaneth, p. 249.
    • 2. How God stablished his Covenant with Noah, p. 250.
    • 3. Who were Parties; God and Noah. Noah described by his 1. Pedegree. 2. Name. 3. Religion. 4. Privileges, p. 250, 251.
    • 4. The Matters Covenanted, on God's part, and on 'Noah's, p. 252.
    • 5. The Occasion, and End of God's making this Covenant with Noah, p. 252, 253.
  • 3. Application of it, in seven Corollaries or Inferences, p. 254, 255.
• Aphorism 2. The LORD God having destroyed the wicked old world by a flood of waters, not only resolved with himself, but also Covenanted with Noah, with his Seed, and with the creatures, never to destroy the earth anymore by a flood: Annexing the Rain-bow for a Token of the Covenant. Here, this Aphorism is
• • 1. Confirmed, in the chief branches of it, by Scriptures, p. 256.
  • 2. Explained. Here note,
  • • 1. The Causes and Occasion of this Covenant, p. 257.
    • 2. The Parties Covenanting, p. 257. to 259.
    • 3. The Matters Covenanted, on God's part, and on Noah's, his Sons and their Seed, p. 259.
    • 4. The Token of the Covenant, the Bow in the Cloud. 1. What it is. 2. When it was set there. 3. What manner of Token it was, p. 260, 261.
  • 3. Applyed in four Corollaries. p. 262.
• Aphorism 3. These two Covenants of God, established with Noah, before and after the Flood, &c. were a Renewed Discovery and Administration of the Covenant of Faith, touching Sinners Salvation by Jesus Christ. Here,
• • 1. That these two Covenants of God with Noah, &c. were A Renewed Discovery of the Covenant of Faith touching Sinners Salvation by Christ: is proved at large by six sorts of Arguments. One being that, Noah was a Type of Christ: The Ark of the Church: The saving of Noah and his house in the Ark, of God's saving his Household in the Church, p. 263, to 277.
  • 2. What the Spiritual Meaning of these Covenants of God with Noah as a Covenant of Faith, is, In regard of ^1. Author, ^2. Parties, ^3. Matter, and ^4. Form thereof, p. 277. to 281.
  • 3. What Additionals were annexed to this Covenant-expressure, more then to the former, and consequently their Agreements and Differences in many particulars, p. 281. to 283.
  • 4. Corollaries, p. 283. to 285.

Chap. 3.
• III. OF the Discovery of the Covenants of Promise, in the III. Noted Period of time, viz. From Abraham, till Moses, p. 285, &c.
• Aphorism 1. God having called Abram from his own kindred and Native Country, Ur of the Chaldees, into the land of Canaan, established the Covenant of Faith with him in Christ. Here note three Propositions.
• • 1. God called Abram from his own kindred and Native Country, Ur of the Chaldees, into▪ the land of Canaan. Here are explained,
  • • 1. Who Abram was before his Calling, For ^1. Descent. ^2. Name. ^3. Religion, p. 287, 288.
    • 2. What his Native Country, Ur of the Chaldees, was, p. 288.
    • 3. What the land of CANAAN was, whereto he was called. Ca •… aan is here Described by its 1. Situation. 2. Denominations. 3. Scripture Commendations. And 4. Mystical Signification, p. 289, 290.
    • 4. What manner of Call this was, whereby Abram was called, p. 290, 291.
    • 5. When God did thus call Abram, p. 291, 292.
  • 2. God having thus called Abram from his kindred and Native Country into the land of Canaan, established a Covenant with him. And why? p. 292. to 295.
  • 3. The Covenant which God established with Abram, thus called, was the Covenant of Faith touching Sinners recovery by Jesus Christ, Proved by six Arguments, p. 295, to 299: Corollaries or Inferences hence, seven, p. 299. to 304.
• Aphorism 2. God not only established his Covenant with Abram, but also with his Seed after him in their Generations. Here is cleared,
• • 1. That God stablished his Covenant with Abraham, and with his Seed in their Generations, p. 304, 305.
  • 2. What this Seed of Abraham was: His three sorts of Seeds with which the Covenant was made, p. 305. to 309.
  • 3. How God established his Covenant with this Seed of Abraham. viz. 1. As with One. 2. This one, only Christ. 3. This Christ, Primarily, Jesus Christ the Mediator, Secondarily, His mystical body of Jews and Gentiles. 4. With this Seed, Christ mystical forever, p. 309, 310, &c.
  • 4. Why God established his Covenant thus with Abraham's Seed, &c. p. 311, 312.
  • 5. Corollaries, or Inferences. Hence,
  • • I. All Abraham's Seed were joint-parties with Abraham, in this Covenant which God established with him. In what notion, God, Abraham, and his Seed were Federates, p. 312, 313.
    • II. God's Covenant established with Abraham and with his Seed, is the Inheritance of Abraham, and of his Seed. Here three Questions resolved, viz.
    • • 1. What are the Hereditary Benefits of this Covenant-Inheritance? p. 314. to 319.
      • 2. Whether Abraham and his Seed, Jewish and Gentilish, equally share herein? p. 319, 320.
      • 3. To how many Generations of Abraham's Seed this Covenant-inheritance extends? p. 320. to 323.
    • III. They that can make it appear to themselves that they are Abraham's Seed, may conclude that God's Covenant with Abraham, with all the Benefits hereof, of Common Concernment, are theirs as well as Abraham's, p. 323, &c. We may discern that we are Abraham 's Seed and children,
    • • 1. By our Being Christ's. And that five ways, p. 323.
      • 2. By our walking in the steps of Abraham's Faith. Here seven steps, p. 323. to 326.
      • 3. By our doing the works of Abraham. His works in six particulars, p. 326. to 330.
    • IV. What a strong Obligation of Duty rests upon all Abraham's Covenant-Seed, Jewish and Christian, both in respect of themselves and their Posterity? p. 330, &c.
    • V. What singular comfort may this afford to all Abraham's Seed, p. 331, 332.
• Aphorism 3. The Substance or Matter of God's Covenant with Abraham and his Seed, consisted of many eminent Mercies promised on God's part to Abraham and his Seed; and of divers notable Duties required of them, and restipulated on their part to God, p. 332, &c.
• • I. Mercies Promised on God's part to Abraham, &c:
  • • 1. What God will do for Abraham and his Seed. Here God Promiseth six Mercies, viz.
    • • 1. Divine Benediction, viz.
      • • 1. That he will Bless Abraham and Sarah. 1. What the word [ Bless ] imports. 2. Wherein God Blessed Abraham in many Particulars, p. 334 to 338.
        • 2. That Abraham should be a Blessing. How, p. 338, 339.
        • 3. That he would bless his Blessers, and curse his Cursers. Why? Inferences, p. 339. to 344.
        • 4. That in him and in his Seed All Nations and Families of the Earth should be blessed. Here note,
        • • 1. What Blessing this is? 1. All Spirituals. 2. All Temporals, &c. p. 344, to 347.
          • 2. In, or through whom this Blessing is to be Performed, p. 347.
          • 3. How all Nations and Families share in this Blessing through Christ, explained, 1. Negatively. 2. Affirmatively, p. 347. to 349.
          • 4. Inferences seven, Hence resulting, p. 349. to 352.
      • 2. An exceeding Numerous Seed. Here God promised,
      • • 1. To give Abraham A Son to be his heir, which should come out of his own Bowels, p. 352, 353.
        • 2. To multiply him and his Seed exceedingly, p. 353, 354.
        • 3. To propagate even Kings of People from Abraham and Sarah, p. 355, &c.
        • 4. To make Abraham a great and mighty Nation. p. 356, &c.
        • 5. To make Nations of Abraham, p. 356.
        • 6. To make him an high Father of many Nations. How? Five Inferences, p. 356, to 361.
        • 7. To raise up Jesus Christ of him, as his Primary Seed according to the flesh, p. 361, 362.
      • 3. Eminency of Name. Here note,
      • • 1. Wherein true Renown of Name consists. 1. Negatively. 2. Affirmatively, p. 363. to 366.
        • 2. How this Greatness of Name was made good to Abraham. Inferences. p. 366. to 368.
      • 4. His Seeds victoriousness over their enemies. How? Inferences. p. 368. to 371.
      • 5. The Inheritance of Canaan to him and his Seed. Here note,
      • • 1. How God Revealed his Promise of Canaan to Abraham. Six ways, p. 371. to 373.
        • 2. How he Performed this Promise of Canaan to Abraham and his Seed. Five ways, p. 373. to 377.
        • 3. Whether under Canaan Promised, some further Mysteries were not intended? And what those Mysteries are? 1. Heir-ship of the world. 2. Heir-ship of Heaven, Canaan being many ways a Type of Heaven, p. 377. to 382.
        • 4. Inferences hence, six, p. 382. to 389.
      • 6. The closing up of Abraham's days in a good old age in Peace. Inferences, p. 389. to 392.
• 2. What the Lord will be to Abraham and his Seed.
• • 1. His Shield. Here note,
  • • 1. Who it is that will be his Shield, p. 392, 393.
    • 2. What God will be, in being his Shield, p. 394.
    • 3. Against what God will be his Shield, p. 394.
    • 4. How God will be his Shield. Many ways. Four Inferences, p. 394. to 398.
  • 2. His exceeding great Reward. Here note,
  • • 1. What is meant by Reward. Various acceptations of it, p. 398, 399.
    • 2. How God was Abraham's vehemently great Reward, viz. 1. Effectively, many ways. 2 Objectively. 3. Exclusively. Inferences, p. 399. to 405.
  • 3. A GOD in Covenant to Abraham and his Seed forever. Here note,
  • • 1. What is meant by the word GOD, p. 405, 406.
    • 2. What this phrase, of Being a GOD to Abraham and his Seed, implies;
    • • 1. More Generally. According to the judgments of the Learned, p. 406. to 409.
      • 2. More Particularly,
      • • 1. To whom he will be a God. To Abraham and his Seed, p. 409.
        • 2. What he will be to them, in being a God to them, viz.
        • • 1. Whatsoever he is, as God. Two ways, p. 409. to 411.
          • 2. Whatsoever he hath, as God, p. 411.
          • 3. Whatsoever he doth for his people, as God. In thirteen particulars, p. 411. to 417.
        • 3. How he will be such a God to Abraham and his Seed, viz. By an everlasting Covenant of his own establishing, &c. p. 417. to 422.
      • 3. Inferences hence resulting, viz.
      • • I. God's Covenant bounty to Abraham and to his Seed was most admirable, p. 422, &c.
        • II. Abraham and his Seed are by God's Covenant▪ privileged above all people in the world, p. 423, 424.
        • III. Abraham and his true Seed are God's Covenant-people. 1. What a Dignity! 2. What an Advantage! 3. What a Duty! p. 424. to 427.
        • IV. Abraham and his Seed can want neither Promises nor Mercies: The Lord promising to be their God by an Everlasting Covenant, p. 427.
        • V. They that neglect or despise God's Covenant with Abraham and his Seed, therein they neglect and despise God, Jesus Christ, and all Happiness, p. 427, 428.
        • VI. They that are Abraham's true Covenant-Seed, have the Lord to be their God: and they that have the Lord to be their God, are Abraham's true Seed, p. 429.
        • VII. Strive to be Abraham's true Seed, so the Lord shall be your Covenant-God, viz. 1. Become Christ's. 2. Believe with Abraham. 3. Do Abraham's works, p 429. to 434.
        • VIII. How comfortable this Covenant to all Abraham's true Seed, &c. p. 434, &c.
• II. Duties Restipulated on the part of Abraham and his Seed, to God, p. 436, &c.
• • 1. To walk before God. Here consider,
  • • 1. What is meant by walking before God. The word explained. Various Acceptations of the phrase. Analogy between a Religious course and walking: in eight things, p. 437. to 439.
    • • Walking before God in Faith. Therein five things, p. 440. to 444.
      • Walking before God in Love, Obedience, Good-works. In six particulars, p. 444. to 457.
    • 2. Why Abraham and his Seed were thus to walk before God, in this Covenant. Seven Reasons, p. 457, &c.
    • 3. That Abraham and his Seed did thus walk before God, p. 460. to 464.
    • 4. Inferences. Hence,
    • • 1. God's Covenant with Abraham and his Seed, required conditions on their part, as well as promised Benefits on God's part, p. 464, 465.
      • 2. The Covenant conditions imposed on Abraham and his Seed were not impossibilities, p. 466.
      • 3. Not only Covenant-mercies Promised, but also Covenant-Duties imposed, were the Advantages of Abraham, and his Seed. In five Particulars, p. 466. to 469.
      • 4. God required such a Condition, as should be the way of their Justification, p. 469, 470.
      • 5. Those that walk not in Faith and Obedience before God, have no sound Evidence in themselves that they are in Covenant with God. Nine notes of such, p. 471. to 473.
      • 6. All that walk before God in true Faith and Obedience, are in Covenant with God, and keep Covenant with him. Notes of such, p. 473, 474.
      • 7. All that would comfortably share in Covenant-Mercy from God, must sincerely perform Covenant-Duty to God. Directions. Seven Motives, p. 474, 475.
  • 2. To be Perfect. Here note,
  • • 1. What is meant by being Perfect, &c. p. 475, &c.
    • • 1. What is meant by Being Perfect, viz.
      • • 1. The Meaning of divers words in Scripture, rendered Perfect, p. 476, 477.
        • 2. The thing intended by Perfect. Here, many sorts of Perfection, p. 477.
        • 3. Parallel Synonymous expressions used in Scriptures, viz.
        • • 1. Truth, p. 481, 482.
          • 2. Uprightness, p. 482, 483.
          • 3. Purity, or Pureness, p. 483, 484.
          • 4. Simplicity, or singleness, p. 484, 485.
          • 5. Sincerity, p. 485, 486.
        • 2. Why Abraham and his Seed are obliged by God's Covenant thus to be perfect. Four Reasons, p. 487, to 493.
        • 3. Inferences. Hence,
        • • 1. All such as are truly Perfect and Sincere before God, are Qualified according to God's Covenant, to be Covenanters with God. Many Notes of Integrity, p. 493. to 500.
          • 2. No dissembling Hypocrites, devoid of this Covenant Integrity, can walk in Covenant-Duty before God, or be in Covenant-state with God. Sorts of Hypocrites. Many Characters and Discoveries of Hypocrites, p. 500. to 506.
          • 3. All such as would approve themselves the true Seed of Abraham and Covenant-people of God, must be Federally Perfect before God in Heart and Way, p. 506, &c.
          • • 1. Helps to integrity, nine, p. 507, 508.
            • 2. Inducements to integrity, six, p. 508. to 513.
        • 3. To be God's Covenant-People, p. 513, 514.
    • Aphorism 4. The Form of God's Covenant with Abraham and his Seed, consisted; Inwardly, In the mutual Covenant-Obligation betwixt the Federates, viz. God on the one part, Abraham and his Seed on the other: Outwardly, In the manner of this Covenants Administration or Confirmation.
    • • 1. The Inward Form, and more Essential, p. 514, 515.
      • 2. The Outward Form, and more Accidental,
      • • 1. Of Dispensation of God's Covenant, viz.
        • • 1. As with Abraham; To whom God manifested his Covenant: often and variously, p. 516. to 523.
          • 2. As with Abraham's Seed, ^1. Isaac; ² Jacob; ^3. Jacob's posterity, p. 523. to 532.
        • 2. Of Confirmation of this Covenant to Abraham and his Seed. Here are shown four things;
        • • 1. That God confirmed this Covenant with Abraham and his Seed, p. 532, 533.
          • 2. How God confirmed this Covenant: Eight ways, viz.
          • • 1. By his Promises, p. 533. to 537.
            • 2. By Abraham's entry upon, and survey of Canaan, p. 537.
            • 3. By Melchizedecks typical Blessing of Abraham returning, &c. p. 537. to 540.
            • 4. By his own Sacred and Inviolable Oath, p. 540.
            • 5. By his Solemn Symbolical Form of striking Covenant with Abraham, p. 541.
            • 6. By the two Ordinary standing Sacraments, Circumcision, and Passover.
            • • •… . Circumcision. Touching which is shown,
              • • 1. What it was: by the ^1. Efficient; ² Matter; ^3. Form; and ^4. End, p. 542. to 545.
                • 2. How it confirmed God's Covenant with Abraham, p. 545, 546.
              • 2. The Passover. Touching which note,
              • • 1. The Nature of it: By the ^1. Efficient; ^2. Matter; ^3. Form; and ^4. End, p. 546. to 550.
                • 2. How it confirmed God's Covenant with Abraham, p. 550.
              • 7. By the four extraordinary Itinerant Sacraments. Here note,
              • • 1. The Natures of them, viz.
                • • 1. Of the Cloudy and Fiery Pillar, p. 550. to 553.
                  • 2. Of the Red Sea, and Israel's safe passing through it, p. 553.
                  • 3. Manna, p. 554, &c.
                  • 4. Water out of the Rock, p. 555, &c.
                • 2. Their Confirmation of God's Covenant with Abraham and his Seed, p. 556. to 559.
              • 8. By the sufferings and death of JESUS CHRIST, Implyed and Typified in this Federal Administration many ways, p. 559. to 562.
            • 3. Why God these many ways confirmed his Covenant to Abraham and his Seed, p. 562. to 564.
            • 4. Inferences seven hence resulting, p. 564. to 570.
        • Apherism 5. The End of God's Establishing this Covenant with Abraham and his Seed in Christ, was, Ultimately, His own glory; Subordinately, the true Happiness of Abraham and his Seed, Jewish and Gentilish, both in this and the world to come.
        • • 1. Ultimately, God intends in this Covenant his own glory, viz. The Glory of his 1. Free Grace: 2. Bounteous Goodness: 3. Wise Providence: 4. Great Power: 5. Constant Faithfulness, p. 571. to 574.
          • 2. Subordinately, The Happiness of Abraham, and his Seed. In their 1. Redemption. 2. Participation of the Spirit. 3. Conversion. 4. Adoption. 5. Justification. 6. Covenant-Relation. And 7. Glorification. Of which formerly: But now more fully of Iustific •… tion by Faith, as being here in this Covenant. First of all expressly mentioned in Scripture, p. 574, 575, &c. Justification by Faith, explained from Gen. 15. 6. He believed in the LORD, and He-imputed-that to him Righteousness. Or, Unto Righteousness. Here note,
          • I. What is meant by, Believing in the LORD.
          • • 1. The sense of the word, Believe, p 576.
            • 2. The sense of the phrase, Believing in the LORD, p. 576, 577.
            • 3. The Description of Justifying Faith, confirmed and explained, p. 577, &c.
            • • 1. The General Nature of Faith, p. 577.
              • 2. The efficient cause of it; Principal, and Instrumental, p. 578.
              • 3. The subject recipient, p. 578.
              • 4. The Object of this Faith, p. 578, 579.
              • 5. The Final Cause, or End of it: Ultimate, and Subordinate, p. 579, 580.
              • 6. The Acts of Faith to these Ends. Which are, ^1. Direct: ² Reflexive.
              • • 1. Direct Acts of Faith, are either,
                • • 1. The First, and Primary. As, ^1. Knowing; ^2. Assenting; ^3. Applying, p. 580. to 584.
                  • 2. Those that arise from the First, Secondary: which are seven, p. 584, 585.
                • 2. Reflect Act of Faith, p. 586.
          • II. What is here meant by Justice or Righteousness. Human Righteousness is here, 1. Described. 2. Distributed, p. 586. to 589.
          • III. What is meant by Counting, or Imputing. Here, 1. Of the various significations of the Word. 2. The several sorts of Imputation, p. 589. to 592.
          • IV. What it was which was Imputed to Abraham unto Righteousness, and How?
          • • 1. Believing, or Faith, was imputed to him for Righteousness. p. 592, 593.
            • 2. How Believing was Imputed to him for Righteousness. Four Interpretations.
            • • 1. Interpretation. As an Efficient and Meritorious Cause. Rejected, p. 594, 595.
              • 2. Interpretation. That the very Act of believing, the 〈 in non-Latin alphabet 〉 credere, is imputed for righteousness; and that in a proper sense, not Metonymically. Rejected, p. 596. to 607.
              • 3. Interpretation. That Faith as a Condition of the Covenant performed by us, justifieth; or is imputed to us for righteousness. Rejected. p. 607, 608.
              • 4. Interpretation. That Faith is imputed unto righteousness, As an Organ, Instrument, Instrumental Cause o •… Mean, by the help of the Spirit, receiving and apprehending Christ's Righteousness offered in the Gospel. The Unanimous Consent of Reformed Churches, and sound writers herein, p. 608. to 612.
              • • 1. Faith is imputed unto Righteousness only as an Instrument. Proved at large by seven Arguments, p. 612. to 618.
                • 2. How Faith is imputed unto Righteousness as an Instrument, &c. is explained three ways by Orthodox writers. And what we may judge of them, p. 618 to 622.
        • V. Whether in some sense Abraham was not justified by Works, as well as by Faith: and How the Apostle James is to be understood in this point; and reconciled with Paul. Here are laid down six Solutions: and which is to be preferred, p. 622. to 627.
        • VI. Whether all Abraham's believing Seed of Jews and Gentiles were not justified in the same way and manner, as Abraham was? This is Affirmed and Proved by five Arguments, p. 627, 628.
        • VII. Wherein the Nature of that Justification of man before God consists, which from age to age is revealed in the Covenant of Faith. Justification described, p. 629.
        • In which Description are explained,
          • 1. The sense of the word, Justification, p. 630.
          • 2. The Proper Subject of Justification, p. 630, 631.
          • 3. The Causes of Justification, ^1. Efficient, Principal and Instrumental; ^2. Material; ^3. Formal; and ^4. Final, p. 631. to 635.
        • Aphorism 6. From all that hath been said, ^1. This Covenants Properties or Perfections; Additional Excellencies, &c. viz.
        • General Inferences from the whole of this Covenant. Hence,
          • 1. The Properties or Perfections of this Covenant are observable. Eight are explained, p. 635. to 640.
          • 2. The Additional Excellencies of this Federal Dispensation, beyond those of the two former Covenants are divers, Eight are expressed, p. 640, 641.
          • 3. This Covenant with Abraham and his Seed, Agrees with, and Differs from the two former Dispensations in divers regards. Agrees in seven things. Differs in seven things, p. 642. to 645.
          • 4. The wonderful wisdom of God, in the several Periods of his Covenant-Dispensations and their Gradual out-breakings, is very observable, p. 645, 646.
          • 5. How highly was Abraham advanced by Admission into this Covenant with God, beyond his former Un-Covenant condition, p. 646.
          • 6. Abraham and his Seed are made the only Happy people in the world, for all future time and succeeding ages, p. 647.
          • 7. The same Gospel was preached, the same blessed Messiah was in that Gospel Revealed, and the same Justification and Salvation of Sinners by Faith in that Messiah was tendered, in those former as well as in these latter ages of the world, p. 647, 648.
    Chap. 4.
    • IV. OF the Discovery of the Covenants of Promise, in the IV. Observable Period of time; viz. From Moses till David; yea from Moses till CHRIST, THE DAVID.
    • An Introduction to the Explication of the SINAI-COVENANT. Wherein note,
      • 1. The Bounds and time of this Sinai-Covenants Administration, p. 649, 650.
      • 2. The Excellency of this Federal Administration. In ten particulars, p. 651, 652.
      • 3. The Method propounded for handling of it, p. 653.
      • Aphorism 1. The LORD God having brought his People Israel out of Egypt, into the Wilderness, to go to possess the Promised Land of Canaan, gave the Law to Israel by Moses on Mount Sinai 430. years precisely after his Promise to Abraham, p. 653, &c.
      • Here are explained eight Particulars, viz.
        • 1. That the LORD did then and there give his Law, &c. Proved four ways, p. 654, 655.
        • 2. What Law that was which God gave to Israel at Mount Sinai. Here note,
        • • 1. The Notation of the word Law, out of the Hebrew and Greek, p. 656, 657.
          • 2. The various Theological Acceptations of the word, LAW, p. 657. to 661.
          • 3. The Distribution of God's Laws into 1. Moral. 2. Ceremonial. 3. Judicial. Here note,
          • • 1. That this common Distinction hath its foundation in Scripture, p. 661, 662.
            • 2. What the Nature of these three sorts of Laws was, viz.
            • • 1. The Moral Law,
              • • 1. Excels both the other in five regards, p. 662, 663.
                • 2. Hath divers Denominations. Ten are mentioned, p. 663.
                • 3. May be distributed three ways; viz.
                • • 1. Into two Tables, p. 664.
                  • 2. Into Ten Words, or Ten Commandments, p. 664, 665.
                  • 3. Into two Great Commandments; 1. Love to God. 2. Love to our Neighbor.
                  • • A Scheme of the Ten Commandments ranked under these two General Heads, p. 665, 666.
            • 2. The Ceremonial Law,
            • • 1. Was imposed on the Jews till Christ, for six Causes, p. 667.
              • 2. Hath various Denominations, Hebrew, Greek and Latin, p. 667, 668.
              • 3. Admits of divers Distributions. Ceremonials were,
              • • 1. Of more public Concernment; Touching Sacred 1. Places. 2. Utensils for those places. 3. Persons. 4. Things. 5. Times, p. 668. to 673.
                • 2. Of More Private Concernment; Touching 1. Food. 2. Rayment. 3. Defilements. And 4. Husbandry, p. 673, 674.
          • 3. The Judicial Law, Regulating the Jews Commonwealth,
          • • 1. Hath various Denominations, p. 674, 675.
            • 2. May be diversely Distributed, p. 675.
            • 3. Was imposed, Not on Gentiles, but on Jews, for six Causes, p. 676.
      • 3. That All these three sorts of Laws were delivered by God to Moses on Mount Sinai for Israel. Proved three ways, p. 676, 677.
    • 3. How, or In what manner God gave this Law to Israel In eight particulars, p. 677, 678.
    • 4. Why God gave this Law to Israel at that time. For three Causes: eight ends, p. 678. to 683.
    • 5. Whether God's People had not the Law before God published it at Mount Sinai, p. 683. to 686.
    • 6. Whether the Law given on Mount Sinai, was not the same with the Law of Nature written in Adams heart before the Fall, and in some measure remaining there still since the Fall. It differs four ways from the Law of Nature, p. 686. to 689.
    • 7. Whether the Law of God given by Moses on Mount Sinai to Israel, be abroughted to us now under the New Testament, or no? And how far it concerns or obligeth us, if not abrogated? This is resolved in four Positions, p. 689, &c.
    • • 1. Posit. The Judgments, or Judicial Laws, were peculiarly given to the Jewish Commonwealth, and expired with it, &c. p. 689.
      • 2. Posit. The Statutes, or Ceremonial Laws, were given only to Israel as an Infant-Church, obliging them only till the death of Christ, p. 689, 690.
      • 3. Posit. The Moral Law, or Ten Commandments, In some sense are Abrogated, In some sense Remains still of Force. Here are three Opinions, p. 690, 691.
      • For unfolding and clearing of this Point: Note,
        • 1. Certain Distinctions for the Right stating of the Question, p. 691, 692.
        • 2. The Moral Law is now Abrogated in four Respects. Proved, p. 692. to 695.
        • 3. The Moral Law is not now Abrogated under the New Covenant, but obligeth still, in three Respects. Which is proved by eight Arguments, p. 695. to 701.
      • 4. Posit. The Moral Law given on Mount Sinai, so far as not Abrogated, is of manifold Excellent and Necessary use Now under the New Testament. And this,
      • • 1. More Generally, to all forts, Regenerate and Unregenerate, that shall come to the knowledge of it: Not for Justification, But seven other ways, p. 701. to 705.
        • 2. More Specially and Peculiarly,
        • • 1. To carnal and unregenerate Persons, it is of Use five ways, p. 705. to 708.
          • 2. To Spiritual and Regenerate Persons, seven ways, p. 708. to 712.
  • 8. Inferences from this whole Aphorism thus Explained. Hence,
  • • I. God singularly manifested the Glory of his own Perfections, and highly magnified the goodness of his Dispensations to Israel, in giving them his Law on Mount Sinai. His Glory seven ways. His Goodness of Dispensations many ways, p. 712. to 714.
    • II. The Fall of Adam and of all mankind in him miserably defaced the Law of Nature, p. 714.
    • III. The Fathers and Church before Moses had a much more imperfect Rule of Religion, and Righteousness, then the Fathers and Church had under Moses, p. 714, 715.
    • IV. As the Church of God is the chief of all Societies on Earth: so the Laws of this Society are the chief of all Laws. In four respects, p. 715.
    • V. God's Church and Covenant-People must be a Composed, Regular and Orderly people, guided and governed by the exactest Laws. To this End here are,
    • • 1. Gospel-Directions, for Christian right Observing, Performing and Walking according to the Moral Law. In eight particulars, p. 716. to 721.
      • 2. Gospel- •… rounds or Motives, inciting to this observance of the Moral Law, p. 721. to 726.
    • VI. All lawless, loose, licentious People, that reject the Moral Law of God are deeply to be condemned. As,
    • • 1. Antinomians in Opinion. Eight Scriptures, wrested by them, vindicated, p. 726. to 733.
      • 2. Antinomians in Practice. Upon four grounds blame-worthy, p. 733.
• Aphorism 2. God gave the Law by Moses to Israel, from Mount Sinai, as a Covenant: and that, Not as a Covenant of works; Nor as a Mixt Covenant of Works and Grace: Nor as a Covenant Subservient to the Covenant of Grace: But as a Covenant of Faith, p. 734, &c. Here consider four things for clearing this; viz.
• • 1. That the Law given on Mount Sinai, was given as a Covenant to Israel, For,
  • • 1. The Name of Covenant is often given to that Law, p. 734, 735.
    • 2. The Nature of a Covenant, was in that Law, as then Dispensed, p. 736, 737.
  • 2. What Law it was, which was given as a Covenant at Mount Sinai, p. 737, 738.
  • 3. What sort of Covenant this Law was. Four Opinions, p. 738. &c.
  • • 1. Not as a Covenant of Works. For seven Reasons, p. 739. to 745.
    • 2. Not as a Mixt Covenant, Partly of Works; Partly of Grace, p. 745. to 748.
    • 3. Not as a Subservient Covenant to the Covenant of Grace. Many Exceptions, More General, and More Particular, opposing this Opinion, p. 748. to 753.
    • 4. But as a Covenant of Grace or Faith, though dispensed in an Unusual Way, p. 753, &c. Here note,
    • • 1. That, this Sinai-Covenant was Dispensed most unusually, In ten respects, p. 754, 755.
      • 2. That this Unusual way, was most Fit to that Time and people: and this in seven respects, p. 755. to 757.
      • 3. That notwithstanding, This Covenant was given as a Covenant of Faith. Seven Arguments, p. 757. to 764.
      • 4. Seven grand Objections to the Contrary, Answered. p. 764, to 779.
    • 4. The LORD gave this Covenant-Law from Mount Sinai by Moses to Israel, p. 779.
    • 5. Inferences. Hence,
    • I. God's giving of his Law to Israel at Mount Sinai, was an act of his singular grace and favor towards Israel, p. 780.
    • II. The Sinai-Covenant, being a Covenant of Faith, not only Revealed Christ, but discovered him with some further Manifestation then did the fore-going Covenants: In his 1. Decent. 2. Person. 3. Office. 4. States wherein he executed his Office, p. 781. to 784.
    • III. God's Israel of old was saved by the same CHRIST under the Sinai-Covenant, whereby the Israel of God is now saved under the Zion Covenant, p. 784, 785.
    • IV. The Sinai-Covenant intended not sinners Justification in the sight of God by Works: but only by Faith in Jesus Christ. p. 786. to 788.
    • V. The Sinai-Law was Israel's Gospel, p. 788.
    • VI. The many misapprehensions about this Sinai-Administration, especially that it should be given as a Covenant of Works, are justly to be condemned, p. 789.
    • VII. They that would rightly understand the Sinai-Covenant, must look upon it with an Evangelical eye, p. 789.
• Aphorism 3. The Confederates, or Federate Parties to this Sinai-Covenant, were, God and Israel with their Posterity, &c. Here note,
• • 1. That, God, and Israel, with their Posterity, were Federates in this Covenant, p. 790, 791.
  • 2. These were Confederates in these Notions, viz.
  • • 1. God,
    • • 1. As JEHOVAH. What this implies, p. 792, 793.
      • 2. As Israel's Covenant-God, p. 793, 794.
      • 3. As Israel's Redeemer, p. 794.
      • 4. As Israel's Law-giver, p. 795.
      • 5. As Israel's endeared Husband, p. 795, 796.
    • 2. Israel with their Posterity,
    • • 1. As Abraham's Seed in Covenant with God, p. 796.
      • 2. As the Lord's Redeemed, p. 797.
      • 3. As God's espoused People, p. 797.
      • 4. As heirs of God's Promises, though under age, and going on to receive some part of the Promised Inheritance, p. 798.
    • 3. Inferences seven from the whole of this Aphorism, p. 798, 799.
  • Aphorism 4. The Subject-Matter, or Substance of this Sinai-Covenant, agreed upon by God and Israel, the Parties to this Covenant, were, 1. On God's part, certain Covenant Mercies Promised, &c. 2. On Israel's part, certain Covenant Duties required and restipulated, &c. p. 800.
  • • I. God on his part promised these great things especially, viz.
    • • 1. To be a God to them and to their Posterity. Here; 1. That God Promised this to them. 2. In whom he would be their God. 3. What it implies, To be a God to them. 4. Why he promised to be their God. 5. Inferences, p. 800. to 805.
      • 2. To raise up to Israel CHRIST a Mediator and Savior. 1. That, &c. 2. Why. And 3. Inferences, seven thereupon, p. 805. to 808.
      • 3. To give them the Spirit of God and of CHRIST. Here, 1. That God promised his Spirit: is proved by five Reasons. 2. That in John 7. 37, 38, 39. is reconciled. And 3. Inferences four deduced, p. 808. to 812.
      • 4. To bestow upon them many Temporal Outward Mercies. Here, 1. That, &c. 2. Why God promised such Temporals. Five Reasons. 3. In what Notion such Temporals were promised: As Temporals, or as Types of Spirituals and Eternals. Inferences, p. 812. to 815.
      • 5. To confer upon them many spiritual Blessing; in Christ; viz. these seven especially;
      • • 1. God's special Acceptation of them above all people:
        • • 1. As his Segullah, or Peculiar-Treasure, in ten respects, p. 815. to 820.
          • 2. As a Kingdom of Priests to God. How? p. 820.
          • 3. As an Holy Nation: Three ways, p. 821.
          • True Believers also are,
            • 1. Kings to God: in nine regards, p. 822.
            • 2. Priests to God: in six respects, p. 822.
            • 3. An Holy Nation: seven ways, p. 823.
            • 4. A Peculiar-Treasure to God above all people: in twelve respects, p. 823. to 825.
      • 2. God's Sanctification of the People Israel, under Heart-Circumcision: in seven Particulars resembling corporal Circumcision, p. 825. to 828.
      • 3. God's Justification of Israel by Faith in Jesus Christ Promised four ways, p. 828. to 831.
      • 4. God's furnishing of Israel with ability to observe and keep his Covenant, p. 831, 832.
      • 5. God's choosing out a Place for his name, and public worship in Canaan, &c. p. 832. to 834.
      • 6. God's glorious Presence and Habitation among them in his Tabernacle and Temple: which implied seven excellent Blessings, p. 834. to 837.
      • 7. God promised to furnish them with eminency of Church enjoyments above all other People. Seven Inferences from these Promises of Spirituals, p. 837. to 841.
    • 6. To crown Israel at last with Eternals. Proved by six Arguments. Two Inferences, p. 841. to 846.
  • II. Israel, &c. on their Part Restipulated certain Covenant-Duties. As, these three, viz.
  • • 1. To be a Covenant-People to God. Here note,
    • • 1. That God required this, and Israel Restipulated it: Proved five ways, p. 846, 847, &c.
      • 2. What it implies; To be a Covenant-People to God, viz.
      • • 1. To be his Covenant-People solely and only▪ 1. Not sins. 2. Not the worlds. 3. Not Satan's. 4. Not their own, p. 848. to 850.
        • 2. To be his by Federal Profession and Denomination, p. 850, &c.
        • 3. To be his Covenant-people in CHRIST, p. 851.
        • 4. To be his Covenant-people in all Covenant-Relations, p. 851.
        • 5. To be his Covenant-people wholly, according to all Covenant-obligations to himself. 1. In all we are. 2. In all we have. 3. In all we can do, or procure. 4. In all we can undergo or endure; for God, p. 852. to 857.
      • 3. Why it was requisite Israel should be such a Covenant-people to God. Six Reasons, p. 857. to 859.
      • 4. Inferences. Hence,
      • • 1. How great Dignity, Advantage and Duty did God cast upon Israel, in bringing them into Covenant with himself at Mount Sinai! p. 859, 860.
        • 2. Its very plain, That a great part of Israel came utterly short of their Covenant-Duty towards God, p. 860.
        • 3. The same great Covenant-Duty laid on old Israel by the Sinai -Covenant, is imposed also upon the New Israel by the New Covenant, p. 861.
        • 4. One special way to discover whether a People be in Covenant with God, is to examine and try whether they be the Covenant-People of God inwardly and savingly. Here twelve Evidences of being such, p. 861, 862.
        • 5. Let all that would approve themselves to be in Covenant with God, strive to become the People of God in Christ by believing, p. 862.
      • 2. To Keep and Perform this Covenant of God entirely, p. 862, 863.
      • • 1. By True Faith in Jesus Christ. Here note,
        • • 1. What true Faith in Jesus Christ is, p. 863, 864.
          • 2. That true Faith in Christ was required of Israel by God for the keeping and performance of this Covenant. This is evidenced by seven Arguments, p. 864. to 868.
          • 3. How true Faith in Christ was required in this Sinai -Covenant, p. 868, 869.
          • 4. Seven Inferences hence. Where, How the Law is not of Faith, p. 869. to 872.
        • 2. By sincere, entire, constant Obedience. Here note,
        • • 1. What is meant by such Obedience, p. 872.
          • 2. That God required, and Israel Restipulated such sincere, entire and constant obedience in all good works. Proved five ways, p. 872, 873.
          • 3. How, and in what Notion such sincere, entire and constant obedience was required in this Sinai-Covenant. Resolved, 1. Generally. 2. Particularly, in five particulars, p. 874, 875.
          • 4. What Rule God gave Israel for Regulating, Guiding, Bounding and Ordering of their Obedience, which he conditioned for in this Covenant, viz. The whole Covenant itself, especially The X. Commandments was their Rule, p. 876.
          • Now here are at large laid down and explicated,
          • xvii. General Rules for the right understanding and keeping of The X. Commandments. To be diligently considered, p. 877. to 891.
          • In the second of which Rules is shown, How many ways we are in danger of having Fellowship with others in their sins, 1. Before; 2. In; 3. After their Acts of sinning, p. 881, 882.
          • 5. Inferences seven from this their Duty of restipulated Obedience, p. 891. to 896.
        • 3. To repent and return again to the Lord their God in case of any failing, either in being his Covenant-people, Or in keeping his Covenant by true Faith and Obedience. Here note,
        • • 1. What Repentance is. Here, 1. The Sorts. 2. The Nature of it, p. 896, 897.
          • 2. That God in this Sinai-Covenant, explicitly, or at least implicitly, conditioned with Israel, their R •… pentance and returning again unto him, in case of any failings or offenses against his Covenant. Evinced by seven particulars, p. 897. to 900.
          • 3. Inferences seven from this particular Duty of Repentance, p. 900, 901.
      • Aphorism 5. The Form of God's Covenant with Israel and their Seed at Mount Sinai, consisted, More Inwardly and Essentially, in the mutual Covenant Agreement and Obligation betwixt the Federates, God and Israel: More Outwardly and Accidentally, In the manner of this Sinai- Covenants first Manifestation, Establishment, and After-Administration, p. 902, &c.
      • • 1. The More Inward and Essential Form, in the Federates mutual Agreement, &c. p. 902, 903.
        • 2. The More Outward and Accidental Form: is considered,
        • • 1. More Generally. Where nine things very observable, p. 903. to 905.
          • 2. More Particularly, Here
          • • 1. The Form of God's first manifestation of this Sinai -Covenant to, and establishment of it with Israel, is represented according to the plain Series and Order of the History, in VIII. Particulars at large, laying open most evidently the Nature of this Sinai-Covenant, p. 905. to 921.
            • Inferences hence,
              • 1. The Law-giver is most glorious, p. 922.
              • 2. The Law, the Moral Law, is most excellent, in ^1. Authority, ^2. Purity, ^3. Equity, ^4. Extent, ^5. Spiritualness, ^6. Durableness, and ^7. Outward Glory, p. 922, 923.
              • 3. Lapsed sinners are not able to endure the voice of God in his Law immediately, p. 923, 924.
              • 4. The Law was so given from God on Mount Sinai, as might best set forth the Necessity and Sufficiency of Christ, and bring Sinners to him, p. 924, &c.
              • 5. The Lord is well pleased, when sinners, sensible of their own inability to endure God and his Law immediately, do fly out of themselves to a Mediator, p. 925.
              • 6. The Law promulgated on Mount Sinai, was given to Israel as a Covenant, p. 925.
              • 7. The Law on Mount Sinai, though seemingly given as a Covenant of Works, yet was really given and intended as a Covenant of Faith, p. 925, 926.
              • 8. The Sinai-Law and Covenant was dispensed far otherwise then the New Covenant, &c. p. 927.
              • 9. Lapsed sinners, though brought into a Covenant of Faith, yet of themselves are not able to keep that Covenant, by Faith and Obedience, &c. p. 927.
              • 10. Though God's Covenant-people sometimes fail on their part in Covenant-Performances, yet upon their Repentance God for the Mediators sake pardoneth their sins graciously, and reneweth his Covenant with them, p. 927.
            • 2. The Form or Manner of this Sinai-Covenants ensuing Administration, after it was Manifested and established; was,
            • • 1. With much External glory: Manifested six ways, p. 928, 929.
              • 2. With Great Darkness and Obscurity upon all this Outward Glory, p. 929.
              • 3. With a servile and burdensome Paedagogy. In eight Particulars, p. 929. to 932.
              • 4. With a visible Ministry, &c. 1. Ordinary. 2. Extraordinary, p. 932, 933.
              • 5. With Universal Reference to the whole National Church of the Jews, &c. p. 933, 934.
              • 6. With a Distinctive differencing of the Jewish Church from all other people and Societies on earth, p. 934.
              • 7. With Israel as God's peculiar Common-wealth also, as well as his peculiar and only Church, p. 935.
              • Inferences seven from this form of Administration, briefly, p. 935. to 937.
      • Aphorism 6. The End or intended Scope of God's Covenant, with Israel and their Seed, from Mount Sinai, was God's fuller Revealing of JESUS CHRIST the Promised Savior of sinners, for the greater furtherance of Israel's present and future happiness, and of his own wonderful glory, p. 937, &c.
      • • 1. The more immediate End, The fuller Revealing of Jesus Christ, &c. Proved five ways, p. 938. to 940.
        • 2. The more mediate End, 1. Less principal, Israel's Happiness. 2. Principal, God's glory in his ^1. Free-grace, ^2. Goodness, ^3. Wisdom, ^4. Providence, ^5. Truth, ^6. Patience, and ^7. Power. Seven Inferences from all, p. 940. to 945.
      • Aphorism 7. From this whole fore-going Discourse touching this Sinai- Covenant, we may ease •… lie discern and conclude, &c. p. 945, 946, &c.
      • General Corollaries or Inferences from this whole Discourse about the Sinai- Covenant. Hence,
      • • I. The Law given at Mount Sinai, was given to Israel as a Covenant; and that, not a Covenant of Works, but of Faith, p. 946, &c.
        • II. This Covenant from Mount Sinai, was at first Manifested, and afterwards Administred, very Mysteriously, and somewhat Extraordinarily, p. 947, 948.
        • III. God's Covenant of Works hath its eminent accomplishment in the Covenant of Faith, p. 948.
        • IV. The Properties of this Sinai-Covenant. It is, 1. Evangelical. 2. Spiritual. 3. Political. 4. Distinctive. 5. Preceptive. 6. Testamentary. 7. Obscure. 8. Servile. 9. Holy. 10. Just. 11. Good. 12. Wise. 13. Exact and Perfect. 14. Sure and Faithful. 15. Comfortable. 16. Perpetual, p. 949. to 954.
        • V. This Sinai-Covenant, in many things Agrees with, in many other things Disagrees from, and in some things excels, All the former Covenants.
        • • 1. Agrees with the three former Covenants, in seven respects, p. 954, &c.
          • 2. Differs from these three fore-going Covenants, in seven other regards, p. 955. to 960.
          • 3. Excels them all three in regard of Additionals annexed, seven ways, p. 960. to 964.
        • VI. This Sinai-Covenant was Israel's eminent Privilege, although they were constantly held under it in a very servile condition. Their Privilege six ways, p. 964, &c.
        • VII. This Sinai-Covenant was full of CHRIST, therein eminently revealed. As is evident by 1. The Introduction to it; 2. Preface of this Covenant; 3. Commandments, the sum of the Covenant; 4. Mercies Promised; 5. Promulgation of it; 6. Sanction and Dedication of it; 7. God's gracious Renewing of it, and of the Tables; 8. And Additionals annexed, especially the whole body of the Ceremonials, of which Jesus Christ was the Truth, and principal intended mystery, p. 966. to 969.
        • Here at large is evidenced, How the whole Body of CEREMONIALS, viz. Sacred 1. Places; 2. Utensils; 3. Persons; 4. Things; 5. Times; were, every of them in many respects, Types of Christ, and full of CHRIST, p. 969. to 987.
        • VIII. This Sinai-Covenant, the Old Testament, was pure Gospel, as well as the New: For substance revealing (though with different circumstances) to lapsed sinners, one and the self same way of Eternal Life and Salvation, by Jesus CHRIST through Faith, p. 987.
        • IX. The diligent study and solid understanding of the Old Testament, as well as of the New, is very necessary and advantageous to all Christians, p. 987, 988.
      Chap. 5.
      • V. OF the Discovery, &c. of the Covenants of Promise, in the V. Noted Period of Time: viz. From David, till the Babylonish Captivity.
      • Introductory Position. When God was pleased to change Israel's civil Rules from Judges to Kings, and from Kings to Governors (the Old-Testament administration still standing in force,) he notably Amplified this Sinai- Covenant, or Old Testament, by other two Covenants of Promise in CHRIST, viz. 1. His Covenant with David and his seed. 2. His Covenant with the Jews under the Babylonish captivity. This Position is Explained and Confirmed in five branches of it. With five Inferences, p. 989, to 995.
      • Aphorism 1. The Covenant which God made with DAVID and his SEED, was a Covenant of Faith in Jesus Christ promised. Here note,
      • • 1. Who this David was with whom this Covenant was made. David is at large Described, by his 1. Name. 2. Descent. 3. Qualifications. 4. Offices, Regal and Prophetical. 5. Renowned Acts. 6. Failings or Miscarriages. 7. Penitential Recoveries. 8. Afflictions. And 9. Death, p. 995. to 1000.
        • 2. That, God made a Cavenant with this David and his Seed. Proved three ways, p. 1000.
        • 3. That this Covenant made with David and his Seed, was a Covenant of faith in JESUS CHRIST Promised. Evidenced four ways. Three Inferences, p. 1001, &c.
      • Aphor •… sm 2. The Federates or Parties to this Covenant were, On the one hand God, As, &c. On the other hand David and his Seed, &c.
      • • 1. God was the chief Federate, 1. As the LORD of Hoas •… s. 2. As the God of Israel, an •… Rock of Israel. 3. As a Father to David and his Seed. 4. As a God to David, 5. As the Rock of David's Salvation, p. 1004. to 1006.
        • 2. David and his Seed, the Secondary Federates. God Covenanted,
        • • 1. With David: As 1. A Mighty one; 2. God's Elect; 3. God's Servant; 4. God's Anointed King; 5. His First-born: in all which Five Christ is chiefly typed out, p. 1006, &c.
          • 2. With David's Seed: As, 1. God's Son, 2. God's King forever. Chiefly intending Christ, p. 1007, &c.
          • Inferences three. Hence, p. 1008, &c.
      • Aphorism 3. The Impulsive Cause moving God to make this Covenant with David and his Seed, was his Rich Grace and Mercy in JESUS CHRIST; upon Occasion of God's changing Israel's Governors from Judges to Kings, and of King David's holy Purposes of building an House or Temple for the Lord his God at Jerusalem. Here note,
      • • 1. The Impulsive or Moving Cause of this Covenant, was twofold; viz.
        • • 1. Inward. God's own Rich Grace and Mercy, p. 1010.
          • 2. Outward. JESUS CHRIST and his merit, p. 1011, 1012.
        • 2. The Occasion