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The Mystery and Marrow of the Bible

Francis Roberts (1609-1675) · 2,925,582 words · 13003 min

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For with them God deals peculiarly by way of Covenant, and not with others. Therefore the way to discover whether we be members of God's Church, and among the number of his people, is to try whether God hath dealt with us by way of Covenant. Are we in Covenant with God? They that are only outwardly in Covenant with God, are only outwardly his people: they that are also inwardly in Covenant with God, are inwardly his people also. They that were within the Ark only were saved, whilst those that did cling to the •… utside of the Ark, as well as those that came not near the Ark, were drowned.

CHAP. II. 2. Of the Name, General Nature, and Distribution of God's Covenant.

APHORISM I.

THe Names given to God's Covenant with his Church in Scripture, are principally two, viz. 〈 in non-Latin alphabet 〉 Berith in the Hebrew Original of the Old Testament: and 〈 in non-Latin alphabet 〉 Diatheke, in the Greek Original of the New Testament: The true meaning and use of which two names will somewhat conduce to the understanding of God's Covenant. To this end Consider, 1. The Notation of these two names. 2. The various Acceptation of them in Scripture.

I. The Notation of these two Names take thus briefly. I. The Hebrew Name 〈 in non-Latin alphabet 〉 Berith A Covenant; is by learned men derived from several Roots. 1. Some derive it from 〈 in non-Latin alphabet 〉 Bara To Create: because God's Covenant hath been with his people even ever since the Creation. But this seems too far fetched as Pareus thinks. 2. Some derive it from 〈 in non-Latin alphabet 〉 Barar To purify, make-clear, &c. Because by Covenants open and clear amity is confirmed, and faithfulness is clearly declared and ratified without Sophistication betwixt Covenanters. And things are made plain and clear▪ betwixt them. 3. Some derive it from 〈 in non-Latin alphabet 〉 Berath, which imports firmness, (whence 〈 in non-Latin alphabet 〉 Beroth, is the name of firm and strong tree •… Cant. 1. 17. as the Ash, Cypress or Fi •… rtree ) because Covenants are firm and sure, and things are confirmed by them. 4. Some derive it from 〈 in non-Latin alphabet 〉 Barah, As it signifies, To choose. Because in making Covenants, there is a choice made of Persons betwixt whom, and of things or Conditions about which there is Covenanting. Or, from 〈 in non-Latin alphabet 〉 . Barah, as it signifies To eat, because they usually had a Feast at making of Covenants. 5. Some derive it from 〈 in non-Latin alphabet 〉 Bara, or 〈 in non-Latin alphabet 〉 Barah, To smite, strike, cut or divide, (as both these words signify,) because in making Covenants commonly Sacrifices were stricken and slain for confirmation and solemnity. This last is the Common opinion about the original of this Name, thinks that learned Rivet: and doubtless to be preferred before all the former. So this word 〈 in non-Latin alphabet 〉 Berith, Covenant. seems to sound as much, as 〈 in non-Latin alphabet 〉 Kerith, A smiting or striking; because of Sacrifices slain in Covenanting. Hence the word Covenant is often joined with 〈 in non-Latin alphabet 〉 Karath, which signifies striking of Covenant. An example of this beyond all exception (saith Rivet ) is in that Sacrifice, wherein God by Moses made a Covenant with all the people of Israel, and bound them to obey his Law. The description of it is Exod. 24. For when Moses had built an Altar at the bottom of Mount Sinai, and had erected twelve pillars according to the twelve Tribes, He caused the young men to sacrifice burnt-offerings and peace-offerings, and he took half of the blood, and put it in Basons, and half of the blood he sprinkled on the Altar. And he took the Book of the Covenant, and read in the audience of the people: And they said, All that the LORD hath said, will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant, which the LORD hath made with you concerning all these words. And sometimes the Sacrifices slain in Covenanting were cut in twain, and the parties covenanting passed between the Parts for Confirmation of the Covenant, as Gen. 15. 9, 10, 17, &c. Ier. 34. 18, 19, 20. And the Heathen in their Covenanting used Sacrifices and divided them, passing between the parts, as learned men have observed; and, probably in imitation of God's people. And that Phrase, A Covenant of Salt, denoting a Perpetual Covenant, is thought hence to have taken its rise: Not because Salt resisting Putrefaction preserves things; But because Salt by a Perpetual law was to be used in all Sacrifices, and Sacrifices were still used in Covenanting; As Oleaster, and after him Rivet, and after them both, M. Ball hath well observed. II. The Greek name 〈 in non-Latin alphabet 〉 Diatheke, A Covenant, or A Testament; is the word by which, not only the LXXII Greek Translators of the Old Testament do generally, yea everywhere (except only in Deut. 9. 15.) render the Hebrew Name 〈 in non-Latin alphabet 〉 Berith, as some learned men observe: But also upon diligent search I find that this is the only word by which the Apostles and Holy Penmen in the New Testament render the Hebrew word Berith. And this Greek word being translated sometimes Covenant, sometimes Testament, is the only word that is used in the whole New Testament for Covenant and Testament: wheresoever either of these are mentioned, it is still Diatheke. viz. For Covenant in Luke 1. 72. Acts 3. 25. & 7. 8. Rom. 9. 4. & 11. 27. Gal. 3. 15, 17. 4. 24. Ephes. 2. 12. Heb. 8, 6, 7, 8, 9, 10. & 9. 1, 4. & 10. 16. & 12. 24. & 13. 20. For Testament in Mat. 26. 28. Mark 14. 24. Luke 22. 20. 1 Cor. 11. 25. 2 Cor. 3. 6, 14. Heb. 7. 22. & 9. 15, 16, 17, 18. Revel. 11. 19. And I find it not used at all in any other places of the New Testament. So that it concerns us much to understand the meaning of this word aright. Now 〈 in non-Latin alphabet 〉 Diatheke, being derived from 〈 in non-Latin alphabet 〉 , Diatithemai, signifying, to Dispose, compose, constitute, or make; Generally it signifies a Disposition or a Disposal, but yet such a Disposal wherein a Promise is contained Expresly or Implicitly. And Particularly it signifies either such a Disposal as is merely faederal, viz. A Compact betwixt the living: or such a Disposal as is Testamentary, viz. A last will or Testament of one dying whereby he disposeth of his goods and affairs by Word or Writing. This is to be noted against Papists, who much mistake the Genuine signification of the Greek word, Diatheke, restraining it only to a Testamentary disposition. And in the New Testament it is used for a Federal Disposition, as well as for a Testamental, as our Translatours have well rendered it both ways. And God's Covenant expressed by it (think some) is mixed of the Properties of both Covenant and of Testament, as the Apostle showeth in Heb. 9. 16, 17. &c. and of both may be named, A Testamental Covenant, or a Covenanting Testament, whereby the disposing of God's favors and good things to us his children is declared.

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

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

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

  • 1. Of God with his Church & People: which is
    • 1. More General, with his whole Church. So God's Covenant is used
      • 1. Properly
        • 1. For God's Gracious Agreement with his people in Christ, for their happiness and Salvation. Thus the word is used in Gen. 6. 18. & 17. 4. 11. Exod. 34. 28. Ier. 31. 31, 32. Heb. 8. 6, 7, 8, 9. And in this sense its used most frequently.
        • 2. For some Branch or Additional only to that Agreement: By a Synecdoche of the part for the whole. As Covenant for not drowning the world, Gen. 9. 9. to 18. For continuing Day and Night, &c. Ier. 33. 20, 25 with Gen. 8. 21, 22. For Earthly blessings, Hos. 2. 18. to 23. Against the particular sin of Idolatry, as God's Covenant with Israel in the Land of Moab, Deut. 29. 1.
      • 2. Improperly.
        • 1. For Christ, The Mediator of the Covenant. By a Metonymy. As Isa. 42. 6. & 49. 8.
        • 2. For Circumcision, The Token and Seal of the Covenant. By a Metonymy of the Sign for the thing signified, Gen. 17. 13.
    • 2. More special and peculiar, with some particular persons, or sorts of persons only. Thus the word is used for God's Covenant-Agreement with
      • 1. Priests and Levites, about their office and maintenance, Numb. 18. 19. Neh. 13. 29. Mal. 2. 4, 5, 8.
      • 2. Phineahs, for an everlasting Priesthood, Numb. 25. 12, 13.
      • 3. David, for a perpetual Kingdom, 2 Chron 13. 5.
  • 2. Of God's people with God, engaging themselves to Duty. And this either
    • 1. More Solemnly in public Covenants for Reformation. As Josh. 24. 25. 2 Kings 11. 17. & 23 3. 2 Chron. 15. 12. & 20. 10. Ezra 10. 3.
    • 2. More Secretly in private Resolutions and promises touching points of Sanctification, Job 31. 1.
  • 2. For Civil Compacts or Agreements.
    • 1. Of Man and Woman in Marriage, Mal. 2. 19. Prov. 2. 17.
    • 2. Of particular persons, Societies or States about other secular affairs, Gen. 21. 27, 32. Exod. 23. 32. 1 Sam. 18. 3. and 20. 16.
  • 3. For Sinful Compacts or Agreements.
    • 1. With Idols: by Idolatry. Metaphorically, Isa. 57. 8.
    • 2. With Death and Hell; by Security. Metaphorically. Isa. 28. 15, 18.

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

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

  • 1. In a Religious use, this Name Diatheke is taken
    • 1. More Properly, and that sometimes
      • 1. In a larger Sense, for God's Covenant of Faith. As Act. 3. 25. Gal. 3. 17. Heb. 8. 6. &c. & 9. 1. &c.
      • 2. In a stricter Sense, for God's Testament, or for God's Covenant as it is Testamentary, and ratified by the death and blood of a Testator. By Typical blood of Sacrifices: So it denotes the Old Testament. Heb. 9. 18, 19, 20. By Anti-typical or true blood of Christ, the Anti-type: So it denotes the New Testament in his blood, Mat. 26. 28. Luke 22. 20. Heb. 9. 15.
    • 2. More Improperly and Metonymically, for Circumcision. By a Metonymy of the Sign. As Act. 7. 8.

2. In a Civil use, this Name 〈 in non-Latin alphabet 〉 , Diatheke, in the New Testament, is applied to signify A man's Will or Testament whereby he disposeth of his outward Estate, how it shall be bestowed or employed after his decease. Gal. 3. 15. Heb. 9. 16, 17.

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

Thus of the Names given to God's Covenant in Scripture, both in respect of their Grammatical Notation, and of their various Theological Acceptations. As for the English word Covenant, or League: and the Latin words Foedus, Pactum, Testamentum, I insist not upon them, because they are not in the Scripture-Originals. Now to the thing itself.

APHORISM II.

GOds 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 unto him, in order to his glory.

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

I. The general Nature of God's Covenants with his People, it is An Agreement. All Covenants, Divine and Human, consist in some Agreement. Can two walk together, except they be Agreed? Concord is the foundation of all Contracts. Now God's Agreement with his People is twofold; 1. Implicite only. So God's Agreement with Adam was implied, Partly by the Inscription of his Law, and Covenant in his heart, which Adam was to perform. Partly by Threatning his disobedience with death, under which was implied a Promise of life upon his Obedience. 2. Explicite; wherein God plainly Expresseth his Agreement with his people. This he Doth Sometimes by word only, As to Abraham and the Fathers before Moses, before any Scripture was written. ( 2 ) Sometimes by writing also, As to Israel by Moses, and afterwards. Hence such frequent mention of the Tables of the Covenant, and of The Book of the Covenant.

II. The Special Difference betwixt God's Covenants and all other Covenants, is contained in the residue of the Description. Chiefly in the 1. Efficient. 2. Matter. 3. Form. And 4. End of God's Covenant.

1. The Efficient Cause or Author of this Covenant is God. It is God's gracious Agreement. In human Covenants, where there is some Proportion and Equality betwixt the parties Covenanting, they jointly are Con-causes, or joint Authors of their Covenants mutually agreed upon. But betwixt the Most-high God and man, finite and infinite, there being no equality or proportion at all, God alone is the Author of the Covenant betwixt him and his People. And they-must accept what Covenant, and upon what terms, God will please to propound, or none at all. Hence the Covenants betwixt God and his people, are seldom referred to the people as their Covenants (though in some sense they may be styled theirs, viz. As they are parties to them, and obliged to perform the Conditions of them) But generally they are all still in Scripture referred to God, Counted his Covenants, and said to be made by him with them. Thus God alone is the Author of the Covenant: And his free grace or favor, is the only Inward Impulsive, or Moving Cause why he makes a Covenant with his people. Its his gratuitous Agreement with them, God is a most free Agent, and works all things according to the Counsel and good-pleasure of his own will. It is an Act of his grace and mercy to make Covenant with his people: but having made a Covenant with them, it is an Act of his Justice, Truth and faithfulness to make good and perform Covenant. God freely makes himself our debtor, by Covenanting; God faithfully and justly pays his debt in performing Covenant with us.

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

3. The Form of God's Covenant, Consists in God's Promising to his people, and his people's restipulation to God. Promise and Restipulation betwixt federates▪ make up the formality of federal Obligation. God's Promise is not always Expressed, but sometimes necessarily and by Consequence implied. As the Promise of life is implied in the threatening of death to Adam. And God's people's Restipulation is sometimes only implied; As in God's Covenant with Adam after the Fall, God expressly Promiseth that the Seed of the woman shall bruise the Serpents Head; And Adam implicitly restipulateth by faith to accept this Seed of the woman, Christ.

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

APHORISM III.

GOds Covenant with his People is not only one, but divers: And it is divers both for Kind, Degree, and Circumstances. It may be thus distributed or distinguished. God's Covenant is, I. Of Works, in the first Adam, before the fall. II. Of Faith, in the second Adam, after the Fall. This Covenant of Faith is subdistinguished gradually and Accidentally, in respect of the Promise, and Performance, of Christ the second Adam, into 1. The Covenants of Promise, under the Old Testament; ( 1 ) with Adam; ( 2 ) with Noah; ( 3 ) with Abraham: ( 4 ) with Israel at Sinai: ( 5 ) with David: ( 6 ) with the Jews about their Return from Babylon. 2. The New Covenant, under the New Testament both with Jews and Gentiles. As in the ensuing Scheme;

    God's Covenant is twofold.
  • 1. A Covenant of works, in the first Adam, before the Fall.
  • 2. A Covenant of faith in the second Adam, after the Fall; comprehending
    • 1. The Covenants of Promise, under the Old Testament.
    • 2. The Covenant of Performance, or the New Covenant, under the New Testament.
  • 1. With Adam.
  • 2. With Noah.
  • 3. With Abraham.
  • 4. With Israel in Mount Sinai.
  • 5. With David.
  • 6. With the Jews about their return from Babylon.

This distribution of God's Covenant, I like best to follow, as contriving it (without prejudice to any man's judgment) most clear, full and unexceptionable. For explaining the branches of it, Consider,

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

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

Hence we may the better see what to judge of other distinctions of God's Covenant. 1. Some distinguish God's Covenant, into the Covenant of works, and Covenant of Grace: But the members of this Distinction are not Opposite; for it was an Act of God's Grace and favor, that he would enter into a Covenant of works with Adam, before as well as after the fall. 2. Some, into the Legal and Evangelical Covenant: But if by Legal Covenant, they understand the Law and Covenant as Published on Mount Sinai, &c. (as usually men do) that seems a great mistake; for that was a publication Evangelical of the Covenant of faith, not of works. If by Legal, they mean God's Covenant with Adam before the fall, Then the Legal and Evangelical Covenant, is for substance the same with the Covenant of works and of Faith. 3. Some, into The Covenant of Nature, of Grace, and Subservient to the Covenant of Grace. The first was made with Adam in his natural integrity; The second with Adam, Abraham; &c. after the fall, through Christ; The third with Israel at Mount Sinai which is called the Old Testament. But (though this be the Distinction of a learned Author, probably devised to avoid some difficulties about the Covenant of Faith, as published on Mount Sinai, yet) it is not without its inconveniencies. For, God's Covenant with Adam in innocence was not so Natural, but that it was also Gratuitous, and of divine favor, that God would deal so familiarly with Adam as by way of Covenant, from whom as his Creature he might have exacted obedience by an Absolute Command. And this Covenant on Mount Sinai, called Subservient to the Covenant of Grace, is not a distinct Species or Kind of Covenant from the Covenant of faith, or Grace, but a distinct publication of the same Covenant, the Manner of Administration being single •… and the Degree of manifestation clearer then of all before: in respect of which Degree and Manner, it was subservient indeed to the Covenant of Grace, viz. for clearing the foregoing publications, and for preparing to the following publications, Especially to that of the New Covenant.

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

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




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

G OD, over all blessed forever, •… s the Center where all Happiiness meets, and the fountain whence all Happiness flows. Man, under whose feet God hath put all things here below, is only so far happy as he enjoys the LORD to be his God. On Earth, Man enjoys the LORD to be his God, Either More Immediately, or more Mediately. 1. More Immediately, before Adams Fall, by Conformity both of man's upright Nature unto God, through God's Image in which he was Created; And of man •… , life, to God's will, through Personal Obedience, whereunto he was fully enabled. 2. More Mediately, after the Fall, by Mystical union unto the Mediator Jesus Christ, the express Character of the Fathers Person, and only way unto God. Mans enjoyment of God, by Natural Conformity to his will before the Fall, and by supernatural union to Christ since the Fall, are instrumentally established and effected by God's COVENANTS with man: That, by his Covenant of Works, This, By his Covenant of Faith. So then, God's COVENANT is the Scripture-star, which leads man unto Christ: Christ is the Heavenly Way, that brings man unto God: And God is Heaven itself; in whom man finds and enjoys all satisfying Happiness.

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

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

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

Secondly, More Particularly; in Book II. And here 1. Of God's COVENANT of WORKS with the first Adam, and in him with all his Natural Seed, before the Fall. 2. Of God's COVENANT of FAITH with Christ the last Adam, and in him with all his Supernatural Seed, after the Fall. And this both In General: And In Particular.

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

In Particular shall be Opened,

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

2. The New-Covenant made and confirmed in Christ actually Performed & exhibited in our flesh already. And how this New Covenant is Substantially one and the same with the Covenants of Promise, yet Accidentally far different in administration: the N. Cov. notably surpassing all foregoing Ministrations, in Ext •… nt Spiritual Privileges, Efficacy, and Evangelical Glory. In Book IIII. Now in these four distinct Books all these things shall be laid down orderly in certain succinct Positions or Aphorisms (Summarily comprizing much 〈◊〉 in a little compass, for the help of both understanding and memory) together with the Explanations of them: through the direction and assistance of the Covenant-making and Covenant-keeping God, who hath said; The secret of the LORD is with them that fear him, and he will show them his Covenant.

APHORISM I.

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

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

I. Touching God, thus in brief conceive of him. The Supreme Being of Beings, Cause of Causes, and most Spiritual Spirit, The one only true GOD, FAT HER SON and HOLY-GHOST, is most absolutely Simple, Al-sufficient, Immutable, Infinite, Immense, and Eternal in his Life, Understanding, Truth, Will, Goodness, Graciousness, Love, Mercy, Long-suffering, Justice, Holiness, Power, Dominion, Perfection, Excellency, Blessedness, and Gloriousness.

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

For evidencing hereof, two things especially are to be noted; viz. 1. That God in all ages hath his Church (a people separated to himself peculiarly) in this world, though not at all times of like equal extent. It was at first only Domestical, confined within the narrow compass of Particular pious Families, as of Adam, Seth, Enoch, Noah, Shem, Abraham, Isaac, Jacob, &c. Afterwards it grew up and became National, extending itself to the Families of all the twelve Tribes, even the whole Jewish Nation; which, presently after the Redemption out of Egypt, was fashioned and digested by God into an Ecclesiastical Politie, called The Church in the Wilderness. But at last, when Christ the Blessed Seed came, in whom all the Nations and Families of the Earth should be blessed, The Church began to be planted even among other Nations besides that of the Jews, and so spread from Nation to Nation, that it became Oecumenical or Universal: Not limited any longer to that one Nation of the Jews only, but diffused without restraint to the Nations of the Gentiles. From Adam till Moses, it was Domestical: From Moses till Christ, National: and from Christ till the end of the world, Oecumenical: And this triple Period comprehends all times and ages. Thus the Church, like Leaven, spreads; like Mustardseed, grows: like the Waters of the Sanctuary, swells and increaseth from smallest beginnings to greater and greater perfection.

2. Why God in all ages thus provides himself a Church amongst men. viz. 1. From the exceeding Riches of his Free grace and love to mankind. This the impulsive or inward Moving Cause why God hath ( 1. ) Elected eternally in Christ a certain select number out of mankind, to be his own peculiar people; ( 2. ) Redeemed in fullness of time this his Church and people (lapsed in Adam ) by his own blood; And ( 3. ) Actually applied this Redemption to his people by Calling them effectually out of the world unto himself in Christ. Remarkably saith Wisdom, (the Son of God,) of himself; I was daily his delight, rejoicing always before him: rejoicing in the habitable parts of his Earth, and my delights were with the Sons of men. 2. That God might communicate himself and his fullness more sweetly, familiarly and completely to his Church, then to all other Societies and created Beings in the world. For, to his Church and People God peculiarly unveyls the mysteries of his kingdom, the hidden Secrets of his Wisdom, Goodness, Free Grace, Mercy, Loving-kindness, Holiness, Justice, &c. He dwells and walks among them; and is a God and Father unto them, they becoming sons and daughters to the Lord Almighty. 3. That in and by the Church the glory of all God's Perfections and Dispensations might be spread abroad both in Heaven and Earth to his everlasting praise. In his Temple everyone speaketh of his glory. And, •… y the Church God's excellencies and the wise mysterious disposals of his Grace are made known; not only unto the Sons of men on Earth, but also unto the Principalities and powers in Heavenly places.

III. Finally, Touching God's Covenant-way of dealing with his Church and people; It is evident by their continued experience of his Dispensations, both Before, and After Adams Fall, That God pleaseth in all times and ages to deal with his Church and people by way of Covenant. For,

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

2. After the Fall God deals with his Church and People also by way of Covenant; and that the COVENANT of FAITH in Jesus Christ the last Adam. This is very observable in several eminent Intervals or Periods of time, wherein God Revealed his Covenant more and more clearly by degrees, till it came to a full and complete discovery in these days of the New Testament. As, God dealt by way of COVENANT, 1. With Adam presently after the Fall, and with the Fathers before the Flood till the time of Noah: Promising the Seed of the woman, to bruise the Serpents head. 2. With Noah, establishing his Covenant with him, to save him, and his family, and a seed of the Creatures, in the Ark, from perishing by the waters of the Flood, when the whole world should be drowned. Under these two dispensations of the Covenant, together with the Promises and other Appurtenances thereof, did the Fathers and Church live till the days of Abraham. 3. With Abraham and his seed, Covenanting and Promising to be a God to them, to give them the land of Canaan, and make them heirs of the world, and in his seed to make all the Nations and families of the Earth blessed; Annexing Circumcision as a Confirming sign and token of the Covenant. And under this and the former federal dispensations, was the Church and the holy Patriarchs trained up till the days of Moses. 4. With Israel; led and brought by the hand out of the land of Egypt, At Mount Sinai in the days of Moses; Declaring his Covenant unto them, even ten Commandments written on two Tables of stone, which he commanded them to perform, together with the Ceremonial and Judicial Laws which he required them to observe. Under this and the former Administrations of the Covenant, the Church was nurtured up, till the time of David. 5. With David and his Seed God made an everlasting Covenant ordered in all things and Sure, Promising with an Oath, To establish his seed forever, and build up his Throne to all generations, &c. which Covenant had its fullest accomplishment in Christ, of the Seed of David, and in his Spiritual Kingdom. Christ being the true David, And King of his Church, gathering both Jews and Gentiles into one body under his Government, and subduing finally and totally all the enemies of his Kingdom. Under this and former dispensations of the Covenant, the Church of God continued from David's days till the Babylonish Captivity. 6. With the people of the Jews under the Babylonish Captivity, God Covenanted to return their Captivity and restore them into their own land, the land of Canaan; to take away their stony heart, and to give them an heart of flesh; To cleanse them from all their filthiness and Idols, &c. promising that they shall be his people, and he will be their God. And under this, with the foregoing ministrations of the Covenant, The Church of God was nursed up from the time of the Babylonish Captivity, till the very coming of Christ in our flesh. 7. Finally, with the Church and people of God under the New Testament, after Christ's Incarnation, God makes a New Covenant in Christ: New, not so much for substance, as for Circumstance and manner of Administration (all the former Ministrations being laid aside as waxing old and wearing away;) And New, for Continuation, in that this dispensation of the Covenant should not wax old as did all the former, but should continue still fresh New and unaltered to the very end of the world. And under this Covenant, the Promises and Appendixes thereof, the Church of Christ is and shall be continued, built up, and perfected, From the First till the Second coming of Jesus Christ.

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

APHORISM II.

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

1. Of his mere Grace and love to his Church. God takes not this course by reason of any law or tie of Necessity lying upon him: He is the most free unlimited Agent, above all laws, and doth whatsoever he pleaseth both in heaven and earth. He could have dealt with man, both before and since the fall, in an Absolute Supreme way of Lordship, Dominion and Sovereignty, as a Creator with his Creature, as a Potter with his clay, Commanding what Duty he pleased from him, without any Covenant-Obligation of himself in any respect unto man: being no way debt bound to the Creature, but absolutely free. Nor can anything be imagined in his Church or people, which in the least degree could invite God, into Covenant with them: because, betwixt God and them there are no terms of equality or proportion, for a Basis or remote foundation of a Covenant. For, 1. In their innocent state the Distance betwixt them is greater then betwixt Heaven and Earth, then betwixt highest Angels and basest worms: even as great as betwixt Finite and Infinite. Now betwixt Finite and Infinite there can be no proportion. 2. In their lapsed state, Sin hath infinitely widened the distance, and rendered them altogether unlovely and abominable in themselves before God. Yea, Sin hath extremely aggravated the Distance, and turned it into Opposition and Enmity betwixt God and them. So that nothing but mere Grace the mere good 〈◊〉 of his will, mere love and mercy, could possibly move or incline God to embrace them in a Covenant-way. Hence God tells Israel, That he set his love upon them, because he loved them. And Jerusalem; That when her Nativity was of the land of Canaan, her father an Amorite, her mother an Hittite, She in her birth wretched, unpitied, polluted in her blood, and cast out to the loathing of her person: even then be spread his skirt over her, covered her nakedness, sware unto her, Entred into Covenant with her, and she became his.

2. Because the Lord would deal familiarly with his people, therefore he deals with them by way of Covenant. A Covenant-way is a familiar way, as betwixt man and man that are agreed. This David intimates in God's Covenant with him And is this the manner of man, O Lord God? Or, as Junius renders it; And that after the manner of men, O Lord GOD. That is, Thou in Covenanting dealest familiarly with me, as man with man, as friend with friend. And, in that parallel place And hast regarded me, according to the state of a man of High degree, O LORD God: It may be rendered; And thou hast provided for me this excellency according to the manner of men, O LORD God. Or; Thou hast provided for me, according to the manner of men, concerning this excellency O LORD God. That is, Thou hast made a familiar provision for me. Now the distance is so vast betwixt Majesty and meanness, Glory and baseness, God and us most despicable dust and ashes, that there cannot be a familiar reciprocal dealing betwixt God and us but by way of Covenant: wherein the most High God condescends and stoops down to us, and we base worms ascend up to God, and so meet one another friendly and familiarly.

3. That God's people might more clearly and certainly know, what Good they may confidently expect from God, whatsoever be their present condition. For all Good Covenanted by God, whether Temporal, Spiritual or Eternal, is clear and sure, as God's Covenant is clear and sure. Hence David; Although mine House be not so with God (that is, flourishing, and without clouds ) yet he hath made with me an everlasting Covenant, ordered in all things, and sure: for this is all my Salvation, and all my desire, although he make it not to grow.

4. That the Church and people of God may be the more endeared unto God, and enlivened unto all free cheerful obedience. God's loving kindness to us so wonderfully appears, both in his condescending to such a sweet familiar Covenant-way with us, and in his storing his Covenant with such rich provisions for us: that duly considered, it snatches our hearts and affections (as once David's ) vehemently unto him, even ravishing us with him. Besides, God's ample Rewards and Benefits covenanted, are as oil to the wheels of our obedience, making them run smoothly in all God's paths with delight and alacrity.

5. Finally, That God's Covenant with his Church and people may be a distinctive and discriminating character betiwixt them and all other people in the world. To the Church pertain the Covenants: whilst all others are strangers to the Covenants of Promise.

Corollaries resulting from the whole. Hence,

1. God's condescension to his Creatures is wonderful. He stoops so low as to accept man, dust and ashes, sinful dust and ashes, in Covenant with himself infinitely transcending all created beings.

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

3. We can never understand the mystery of God's dealing with his people, unless we know the mystery of God's Covenant. Study therefore God's Covenant diligently, be expert therein. For, 1. This is the Compendious Abstract, or Epitome of God's gracious dispensations to his Church in all Ages. Here may be seen; How God dealt with his people in Innocency, Covenanting to give them continued life, upon condition of exact personal Obedience: How he 〈◊〉 with his Church lapsed Covenanting to restore life unto her, upon Condition of faith in Christ's Obedience. And how God applies himself herein to his Churches Capacity: In her Infancy he gives her the A B C of the Covenant, teaching her to spell his Grace, in the promised seed of the woman: and in saving a remnant in the Ark by water from perishing with the world of the wicked. In her youth and non-age he trains her up under a more rigid and severe discipline of Mosaical administrations, as under Tutors and Governors, yet in hopes of after-freedom. In her full age •… e invests her with New-covenant Liberties and enjoyments in Christ revealed, delivering her from all her former bondage. 2. This is that Golden Clew which leads into that inmost Mystery of Jesus Christ: The Son of God being the Kernel and Marrow of God's Covenant. For, In the Covenant of works before the Fall, upon Condition of perfect Personal obedience, life is promised to be continued to Adam (think some learned) by the Son of God, in whom was life, & that life was the light of men (lightning every man ) naturally more or less) that cometh into the world. And In the Covenant of faith after the Fall, Christ as God-man, Mediator betwixt God and sinners, is the Foundation of the Covenant, as revealed to Adam, Noah, Abraham, Moses, David, The Jews, and to both Jews and Gentiles. At first Christ is revealed more dimly and obscurely: at last most clearly and evidently with open face & Glory. 3. Finally, This Covenant of God is the Key that unlocks the whole Scriptures. Holy Scriptures do especially scope at Revealing God's Covenant, in several ages, severally. God's Covenant-administrations like a thread of Gold running through the Books both of Old and New Testament. Yea God's Covenant is such a primary Subject of the whole Scripture, that the whole word of God receives its Denomination from God's Covenant, being styled The Old and New Testament; Or, The Old and New Covenant. And surely no Context of Holy Scripture can be solidly explicated, No Common Place of Divinity can be rightly handled, No Polemical or Controversal point can be dextrously descided, No Case of Conscience or Practical Question can be accurately resolved, No Christian Duty can be skillfully urged or advised, without due respect and Scope had to the COVENANT of GOD. Hereupon it is reported of Olevianus, that he styled himself, Concionatorem Faederis; That is, A Preacher of the Covenant. And so should every faithful and skillful Minister have it principally in Design, To be a Preacher of God's Covenant; and every prudent Christian to be an Hearer and Practitioner of God's Conant: God's Covenant Calling for most int •… ntive respect from them both. So that whilst we are ignorant of the mysteries of God's Covenant; we are Ignorant of Scriptures, of Christ, and of all God's gracious Administrations to his Church.

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




APHORISM I.

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

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

I. Touching God, thus in brief conceive of him. The Supreme Being of Beings, Cause of Causes, and most Spiritual Spirit, The one only true GOD, FAT HER SON and HOLY-GHOST, is most absolutely Simple, Al-sufficient, Immutable, Infinite, Immense, and Eternal in his Life, Understanding, Truth, Will, Goodness, Graciousness, Love, Mercy, Long-suffering, Justice, Holiness, Power, Dominion, Perfection, Excellency, Blessedness, and Gloriousness.

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

For evidencing hereof, two things especially are to be noted; viz. 1. That God in all ages hath his Church (a people separated to himself peculiarly) in this world, though not at all times of like equal extent. It was at first only Domestical, confined within the narrow compass of Particular pious Families, as of Adam, Seth, Enoch, Noah, Shem, Abraham, Isaac, Jacob, &c. Afterwards it grew up and became National, extending itself to the Families of all the twelve Tribes, even the whole Jewish Nation; which, presently after the Redemption out of Egypt, was fashioned and digested by God into an Ecclesiastical Politie, called The Church in the Wilderness. But at last, when Christ the Blessed Seed came, in whom all the Nations and Families of the Earth should be blessed, The Church began to be planted even among other Nations besides that of the Jews, and so spread from Nation to Nation, that it became Oecumenical or Universal: Not limited any longer to that one Nation of the Jews only, but diffused without restraint to the Nations of the Gentiles. From Adam till Moses, it was Domestical: From Moses till Christ, National: and from Christ till the end of the world, Oecumenical: And this triple Period comprehends all times and ages. Thus the Church, like Leaven, spreads; like Mustardseed, grows: like the Waters of the Sanctuary, swells and increaseth from smallest beginnings to greater and greater perfection.

2. Why God in all ages thus provides himself a Church amongst men. viz. 1. From the exceeding Riches of his Free grace and love to mankind. This the impulsive or inward Moving Cause why God hath ( 1. ) Elected eternally in Christ a certain select number out of mankind, to be his own peculiar people; ( 2. ) Redeemed in fullness of time this his Church and people (lapsed in Adam ) by his own blood; And ( 3. ) Actually applied this Redemption to his people by Calling them effectually out of the world unto himself in Christ. Remarkably saith Wisdom, (the Son of God,) of himself; I was daily his delight, rejoicing always before him: rejoicing in the habitable parts of his Earth, and my delights were with the Sons of men. 2. That God might communicate himself and his fullness more sweetly, familiarly and completely to his Church, then to all other Societies and created Beings in the world. For, to his Church and People God peculiarly unveyls the mysteries of his kingdom, the hidden Secrets of his Wisdom, Goodness, Free Grace, Mercy, Loving-kindness, Holiness, Justice, &c. He dwells and walks among them; and is a God and Father unto them, they becoming sons and daughters to the Lord Almighty. 3. That in and by the Church the glory of all God's Perfections and Dispensations might be spread abroad both in Heaven and Earth to his everlasting praise. In his Temple everyone speaketh of his glory. And, •… y the Church God's excellencies and the wise mysterious disposals of his Grace are made known; not only unto the Sons of men on Earth, but also unto the Principalities and powers in Heavenly places.

III. Finally, Touching God's Covenant-way of dealing with his Church and people; It is evident by their continued experience of his Dispensations, both Before, and After Adams Fall, That God pleaseth in all times and ages to deal with his Church and people by way of Covenant. For,

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

2. After the Fall God deals with his Church and People also by way of Covenant; and that the COVENANT of FAITH in Jesus Christ the last Adam. This is very observable in several eminent Intervals or Periods of time, wherein God Revealed his Covenant more and more clearly by degrees, till it came to a full and complete discovery in these days of the New Testament. As, God dealt by way of COVENANT, 1. With Adam presently after the Fall, and with the Fathers before the Flood till the time of Noah: Promising the Seed of the woman, to bruise the Serpents head. 2. With Noah, establishing his Covenant with him, to save him, and his family, and a seed of the Creatures, in the Ark, from perishing by the waters of the Flood, when the whole world should be drowned. Under these two dispensations of the Covenant, together with the Promises and other Appurtenances thereof, did the Fathers and Church live till the days of Abraham. 3. With Abraham and his seed, Covenanting and Promising to be a God to them, to give them the land of Canaan, and make them heirs of the world, and in his seed to make all the Nations and families of the Earth blessed; Annexing Circumcision as a Confirming sign and token of the Covenant. And under this and the former federal dispensations, was the Church and the holy Patriarchs trained up till the days of Moses. 4. With Israel; led and brought by the hand out of the land of Egypt, At Mount Sinai in the days of Moses; Declaring his Covenant unto them, even ten Commandments written on two Tables of stone, which he commanded them to perform, together with the Ceremonial and Judicial Laws which he required them to observe. Under this and the former Administrations of the Covenant, the Church was nurtured up, till the time of David. 5. With David and his Seed God made an everlasting Covenant ordered in all things and Sure, Promising with an Oath, To establish his seed forever, and build up his Throne to all generations, &c. which Covenant had its fullest accomplishment in Christ, of the Seed of David, and in his Spiritual Kingdom. Christ being the true David, And King of his Church, gathering both Jews and Gentiles into one body under his Government, and subduing finally and totally all the enemies of his Kingdom. Under this and former dispensations of the Covenant, the Church of God continued from David's days till the Babylonish Captivity. 6. With the people of the Jews under the Babylonish Captivity, God Covenanted to return their Captivity and restore them into their own land, the land of Canaan; to take away their stony heart, and to give them an heart of flesh; To cleanse them from all their filthiness and Idols, &c. promising that they shall be his people, and he will be their God. And under this, with the foregoing ministrations of the Covenant, The Church of God was nursed up from the time of the Babylonish Captivity, till the very coming of Christ in our flesh. 7. Finally, with the Church and people of God under the New Testament, after Christ's Incarnation, God makes a New Covenant in Christ: New, not so much for substance, as for Circumstance and manner of Administration (all the former Ministrations being laid aside as waxing old and wearing away;) And New, for Continuation, in that this dispensation of the Covenant should not wax old as did all the former, but should continue still fresh New and unaltered to the very end of the world. And under this Covenant, the Promises and Appendixes thereof, the Church of Christ is and shall be continued, built up, and perfected, From the First till the Second coming of Jesus Christ.

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




APHORISM II.

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

1. Of his mere Grace and love to his Church. God takes not this course by reason of any law or tie of Necessity lying upon him: He is the most free unlimited Agent, above all laws, and doth whatsoever he pleaseth both in heaven and earth. He could have dealt with man, both before and since the fall, in an Absolute Supreme way of Lordship, Dominion and Sovereignty, as a Creator with his Creature, as a Potter with his clay, Commanding what Duty he pleased from him, without any Covenant-Obligation of himself in any respect unto man: being no way debt bound to the Creature, but absolutely free. Nor can anything be imagined in his Church or people, which in the least degree could invite God, into Covenant with them: because, betwixt God and them there are no terms of equality or proportion, for a Basis or remote foundation of a Covenant. For, 1. In their innocent state the Distance betwixt them is greater then betwixt Heaven and Earth, then betwixt highest Angels and basest worms: even as great as betwixt Finite and Infinite. Now betwixt Finite and Infinite there can be no proportion. 2. In their lapsed state, Sin hath infinitely widened the distance, and rendered them altogether unlovely and abominable in themselves before God. Yea, Sin hath extremely aggravated the Distance, and turned it into Opposition and Enmity betwixt God and them. So that nothing but mere Grace the mere good 〈◊〉 of his will, mere love and mercy, could possibly move or incline God to embrace them in a Covenant-way. Hence God tells Israel, That he set his love upon them, because he loved them. And Jerusalem; That when her Nativity was of the land of Canaan, her father an Amorite, her mother an Hittite, She in her birth wretched, unpitied, polluted in her blood, and cast out to the loathing of her person: even then be spread his skirt over her, covered her nakedness, sware unto her, Entred into Covenant with her, and she became his.

2. Because the Lord would deal familiarly with his people, therefore he deals with them by way of Covenant. A Covenant-way is a familiar way, as betwixt man and man that are agreed. This David intimates in God's Covenant with him And is this the manner of man, O Lord God? Or, as Junius renders it; And that after the manner of men, O Lord GOD. That is, Thou in Covenanting dealest familiarly with me, as man with man, as friend with friend. And, in that parallel place And hast regarded me, according to the state of a man of High degree, O LORD God: It may be rendered; And thou hast provided for me this excellency according to the manner of men, O LORD God. Or; Thou hast provided for me, according to the manner of men, concerning this excellency O LORD God. That is, Thou hast made a familiar provision for me. Now the distance is so vast betwixt Majesty and meanness, Glory and baseness, God and us most despicable dust and ashes, that there cannot be a familiar reciprocal dealing betwixt God and us but by way of Covenant: wherein the most High God condescends and stoops down to us, and we base worms ascend up to God, and so meet one another friendly and familiarly.

3. That God's people might more clearly and certainly know, what Good they may confidently expect from God, whatsoever be their present condition. For all Good Covenanted by God, whether Temporal, Spiritual or Eternal, is clear and sure, as God's Covenant is clear and sure. Hence David; Although mine House be not so with God (that is, flourishing, and without clouds ) yet he hath made with me an everlasting Covenant, ordered in all things, and sure: for this is all my Salvation, and all my desire, although he make it not to grow.

4. That the Church and people of God may be the more endeared unto God, and enlivened unto all free cheerful obedience. God's loving kindness to us so wonderfully appears, both in his condescending to such a sweet familiar Covenant-way with us, and in his storing his Covenant with such rich provisions for us: that duly considered, it snatches our hearts and affections (as once David's ) vehemently unto him, even ravishing us with him. Besides, God's ample Rewards and Benefits covenanted, are as oil to the wheels of our obedience, making them run smoothly in all God's paths with delight and alacrity.

5. Finally, That God's Covenant with his Church and people may be a distinctive and discriminating character betiwixt them and all other people in the world. To the Church pertain the Covenants: whilst all others are strangers to the Covenants of Promise.

Corollaries resulting from the whole. Hence,

1. God's condescension to his Creatures is wonderful. He stoops so low as to accept man, dust and ashes, sinful dust and ashes, in Covenant with himself infinitely transcending all created beings.

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

3. We can never understand the mystery of God's dealing with his people, unless we know the mystery of God's Covenant. Study therefore God's Covenant diligently, be expert therein. For, 1. This is the Compendious Abstract, or Epitome of God's gracious dispensations to his Church in all Ages. Here may be seen; How God dealt with his people in Innocency, Covenanting to give them continued life, upon condition of exact personal Obedience: How he 〈◊〉 with his Church lapsed Covenanting to restore life unto her, upon Condition of faith in Christ's Obedience. And how God applies himself herein to his Churches Capacity: In her Infancy he gives her the A B C of the Covenant, teaching her to spell his Grace, in the promised seed of the woman: and in saving a remnant in the Ark by water from perishing with the world of the wicked. In her youth and non-age he trains her up under a more rigid and severe discipline of Mosaical administrations, as under Tutors and Governors, yet in hopes of after-freedom. In her full age •… e invests her with New-covenant Liberties and enjoyments in Christ revealed, delivering her from all her former bondage. 2. This is that Golden Clew which leads into that inmost Mystery of Jesus Christ: The Son of God being the Kernel and Marrow of God's Covenant. For, In the Covenant of works before the Fall, upon Condition of perfect Personal obedience, life is promised to be continued to Adam (think some learned) by the Son of God, in whom was life, & that life was the light of men (lightning every man ) naturally more or less) that cometh into the world. And In the Covenant of faith after the Fall, Christ as God-man, Mediator betwixt God and sinners, is the Foundation of the Covenant, as revealed to Adam, Noah, Abraham, Moses, David, The Jews, and to both Jews and Gentiles. At first Christ is revealed more dimly and obscurely: at last most clearly and evidently with open face & Glory. 3. Finally, This Covenant of God is the Key that unlocks the whole Scriptures. Holy Scriptures do especially scope at Revealing God's Covenant, in several ages, severally. God's Covenant-administrations like a thread of Gold running through the Books both of Old and New Testament. Yea God's Covenant is such a primary Subject of the whole Scripture, that the whole word of God receives its Denomination from God's Covenant, being styled The Old and New Testament; Or, The Old and New Covenant. And surely no Context of Holy Scripture can be solidly explicated, No Common Place of Divinity can be rightly handled, No Polemical or Controversal point can be dextrously descided, No Case of Conscience or Practical Question can be accurately resolved, No Christian Duty can be skillfully urged or advised, without due respect and Scope had to the COVENANT of GOD. Hereupon it is reported of Olevianus, that he styled himself, Concionatorem Faederis; That is, A Preacher of the Covenant. And so should every faithful and skillful Minister have it principally in Design, To be a Preacher of God's Covenant; and every prudent Christian to be an Hearer and Practitioner of God's Conant: God's Covenant Calling for most int •… ntive respect from them both. So that whilst we are ignorant of the mysteries of God's Covenant; we are Ignorant of Scriptures, of Christ, and of all God's gracious Administrations to his Church.

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




CHAP. II. 2. Of the Name, General Nature, and Distribution of God's Covenant.

APHORISM I.

THe Names given to God's Covenant with his Church in Scripture, are principally two, viz. 〈 in non-Latin alphabet 〉 Berith in the Hebrew Original of the Old Testament: and 〈 in non-Latin alphabet 〉 Diatheke, in the Greek Original of the New Testament: The true meaning and use of which two names will somewhat conduce to the understanding of God's Covenant. To this end Consider, 1. The Notation of these two names. 2. The various Acceptation of them in Scripture.

I. The Notation of these two Names take thus briefly. I. The Hebrew Name 〈 in non-Latin alphabet 〉 Berith A Covenant; is by learned men derived from several Roots. 1. Some derive it from 〈 in non-Latin alphabet 〉 Bara To Create: because God's Covenant hath been with his people even ever since the Creation. But this seems too far fetched as Pareus thinks. 2. Some derive it from 〈 in non-Latin alphabet 〉 Barar To purify, make-clear, &c. Because by Covenants open and clear amity is confirmed, and faithfulness is clearly declared and ratified without Sophistication betwixt Covenanters. And things are made plain and clear▪ betwixt them. 3. Some derive it from 〈 in non-Latin alphabet 〉 Berath, which imports firmness, (whence 〈 in non-Latin alphabet 〉 Beroth, is the name of firm and strong tree •… Cant. 1. 17. as the Ash, Cypress or Fi •… rtree ) because Covenants are firm and sure, and things are confirmed by them. 4. Some derive it from 〈 in non-Latin alphabet 〉 Barah, As it signifies, To choose. Because in making Covenants, there is a choice made of Persons betwixt whom, and of things or Conditions about which there is Covenanting. Or, from 〈 in non-Latin alphabet 〉 . Barah, as it signifies To eat, because they usually had a Feast at making of Covenants. 5. Some derive it from 〈 in non-Latin alphabet 〉 Bara, or 〈 in non-Latin alphabet 〉 Barah, To smite, strike, cut or divide, (as both these words signify,) because in making Covenants commonly Sacrifices were stricken and slain for confirmation and solemnity. This last is the Common opinion about the original of this Name, thinks that learned Rivet: and doubtless to be preferred before all the former. So this word 〈 in non-Latin alphabet 〉 Berith, Covenant. seems to sound as much, as 〈 in non-Latin alphabet 〉 Kerith, A smiting or striking; because of Sacrifices slain in Covenanting. Hence the word Covenant is often joined with 〈 in non-Latin alphabet 〉 Karath, which signifies striking of Covenant. An example of this beyond all exception (saith Rivet ) is in that Sacrifice, wherein God by Moses made a Covenant with all the people of Israel, and bound them to obey his Law. The description of it is Exod. 24. For when Moses had built an Altar at the bottom of Mount Sinai, and had erected twelve pillars according to the twelve Tribes, He caused the young men to sacrifice burnt-offerings and peace-offerings, and he took half of the blood, and put it in Basons, and half of the blood he sprinkled on the Altar. And he took the Book of the Covenant, and read in the audience of the people: And they said, All that the LORD hath said, will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant, which the LORD hath made with you concerning all these words. And sometimes the Sacrifices slain in Covenanting were cut in twain, and the parties covenanting passed between the Parts for Confirmation of the Covenant, as Gen. 15. 9, 10, 17, &c. Ier. 34. 18, 19, 20. And the Heathen in their Covenanting used Sacrifices and divided them, passing between the parts, as learned men have observed; and, probably in imitation of God's people. And that Phrase, A Covenant of Salt, denoting a Perpetual Covenant, is thought hence to have taken its rise: Not because Salt resisting Putrefaction preserves things; But because Salt by a Perpetual law was to be used in all Sacrifices, and Sacrifices were still used in Covenanting; As Oleaster, and after him Rivet, and after them both, M. Ball hath well observed. II. The Greek name 〈 in non-Latin alphabet 〉 Diatheke, A Covenant, or A Testament; is the word by which, not only the LXXII Greek Translators of the Old Testament do generally, yea everywhere (except only in Deut. 9. 15.) render the Hebrew Name 〈 in non-Latin alphabet 〉 Berith, as some learned men observe: But also upon diligent search I find that this is the only word by which the Apostles and Holy Penmen in the New Testament render the Hebrew word Berith. And this Greek word being translated sometimes Covenant, sometimes Testament, is the only word that is used in the whole New Testament for Covenant and Testament: wheresoever either of these are mentioned, it is still Diatheke. viz. For Covenant in Luke 1. 72. Acts 3. 25. & 7. 8. Rom. 9. 4. & 11. 27. Gal. 3. 15, 17. 4. 24. Ephes. 2. 12. Heb. 8, 6, 7, 8, 9, 10. & 9. 1, 4. & 10. 16. & 12. 24. & 13. 20. For Testament in Mat. 26. 28. Mark 14. 24. Luke 22. 20. 1 Cor. 11. 25. 2 Cor. 3. 6, 14. Heb. 7. 22. & 9. 15, 16, 17, 18. Revel. 11. 19. And I find it not used at all in any other places of the New Testament. So that it concerns us much to understand the meaning of this word aright. Now 〈 in non-Latin alphabet 〉 Diatheke, being derived from 〈 in non-Latin alphabet 〉 , Diatithemai, signifying, to Dispose, compose, constitute, or make; Generally it signifies a Disposition or a Disposal, but yet such a Disposal wherein a Promise is contained Expresly or Implicitly. And Particularly it signifies either such a Disposal as is merely faederal, viz. A Compact betwixt the living: or such a Disposal as is Testamentary, viz. A last will or Testament of one dying whereby he disposeth of his goods and affairs by Word or Writing. This is to be noted against Papists, who much mistake the Genuine signification of the Greek word, Diatheke, restraining it only to a Testamentary disposition. And in the New Testament it is used for a Federal Disposition, as well as for a Testamental, as our Translatours have well rendered it both ways. And God's Covenant expressed by it (think some) is mixed of the Properties of both Covenant and of Testament, as the Apostle showeth in Heb. 9. 16, 17. &c. and of both may be named, A Testamental Covenant, or a Covenanting Testament, whereby the disposing of God's favors and good things to us his children is declared.

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

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

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

  • 1. Of God with his Church & People: which is
    • 1. More General, with his whole Church. So God's Covenant is used
      • 1. Properly
        • 1. For God's Gracious Agreement with his people in Christ, for their happiness and Salvation. Thus the word is used in Gen. 6. 18. & 17. 4. 11. Exod. 34. 28. Ier. 31. 31, 32. Heb. 8. 6, 7, 8, 9. And in this sense its used most frequently.
        • 2. For some Branch or Additional only to that Agreement: By a Synecdoche of the part for the whole. As Covenant for not drowning the world, Gen. 9. 9. to 18. For continuing Day and Night, &c. Ier. 33. 20, 25 with Gen. 8. 21, 22. For Earthly blessings, Hos. 2. 18. to 23. Against the particular sin of Idolatry, as God's Covenant with Israel in the Land of Moab, Deut. 29. 1.
      • 2. Improperly.
        • 1. For Christ, The Mediator of the Covenant. By a Metonymy. As Isa. 42. 6. & 49. 8.
        • 2. For Circumcision, The Token and Seal of the Covenant. By a Metonymy of the Sign for the thing signified, Gen. 17. 13.
    • 2. More special and peculiar, with some particular persons, or sorts of persons only. Thus the word is used for God's Covenant-Agreement with
      • 1. Priests and Levites, about their office and maintenance, Numb. 18. 19. Neh. 13. 29. Mal. 2. 4, 5, 8.
      • 2. Phineahs, for an everlasting Priesthood, Numb. 25. 12, 13.
      • 3. David, for a perpetual Kingdom, 2 Chron 13. 5.
  • 2. Of God's people with God, engaging themselves to Duty. And this either
    • 1. More Solemnly in public Covenants for Reformation. As Josh. 24. 25. 2 Kings 11. 17. & 23 3. 2 Chron. 15. 12. & 20. 10. Ezra 10. 3.
    • 2. More Secretly in private Resolutions and promises touching points of Sanctification, Job 31. 1.
  • 2. For Civil Compacts or Agreements.
    • 1. Of Man and Woman in Marriage, Mal. 2. 19. Prov. 2. 17.
    • 2. Of particular persons, Societies or States about other secular affairs, Gen. 21. 27, 32. Exod. 23. 32. 1 Sam. 18. 3. and 20. 16.
  • 3. For Sinful Compacts or Agreements.
    • 1. With Idols: by Idolatry. Metaphorically, Isa. 57. 8.
    • 2. With Death and Hell; by Security. Metaphorically. Isa. 28. 15, 18.

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

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

  • 1. In a Religious use, this Name Diatheke is taken
    • 1. More Properly, and that sometimes
      • 1. In a larger Sense, for God's Covenant of Faith. As Act. 3. 25. Gal. 3. 17. Heb. 8. 6. &c. & 9. 1. &c.
      • 2. In a stricter Sense, for God's Testament, or for God's Covenant as it is Testamentary, and ratified by the death and blood of a Testator. By Typical blood of Sacrifices: So it denotes the Old Testament. Heb. 9. 18, 19, 20. By Anti-typical or true blood of Christ, the Anti-type: So it denotes the New Testament in his blood, Mat. 26. 28. Luke 22. 20. Heb. 9. 15.
    • 2. More Improperly and Metonymically, for Circumcision. By a Metonymy of the Sign. As Act. 7. 8.

2. In a Civil use, this Name 〈 in non-Latin alphabet 〉 , Diatheke, in the New Testament, is applied to signify A man's Will or Testament whereby he disposeth of his outward Estate, how it shall be bestowed or employed after his decease. Gal. 3. 15. Heb. 9. 16, 17.

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

Thus of the Names given to God's Covenant in Scripture, both in respect of their Grammatical Notation, and of their various Theological Acceptations. As for the English word Covenant, or League: and the Latin words Foedus, Pactum, Testamentum, I insist not upon them, because they are not in the Scripture-Originals. Now to the thing itself.

APHORISM II.

GOds 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 unto him, in order to his glory.

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

I. The general Nature of God's Covenants with his People, it is An Agreement. All Covenants, Divine and Human, consist in some Agreement. Can two walk together, except they be Agreed? Concord is the foundation of all Contracts. Now God's Agreement with his People is twofold; 1. Implicite only. So God's Agreement with Adam was implied, Partly by the Inscription of his Law, and Covenant in his heart, which Adam was to perform. Partly by Threatning his disobedience with death, under which was implied a Promise of life upon his Obedience. 2. Explicite; wherein God plainly Expresseth his Agreement with his people. This he Doth Sometimes by word only, As to Abraham and the Fathers before Moses, before any Scripture was written. ( 2 ) Sometimes by writing also, As to Israel by Moses, and afterwards. Hence such frequent mention of the Tables of the Covenant, and of The Book of the Covenant.

II. The Special Difference betwixt God's Covenants and all other Covenants, is contained in the residue of the Description. Chiefly in the 1. Efficient. 2. Matter. 3. Form. And 4. End of God's Covenant.

1. The Efficient Cause or Author of this Covenant is God. It is God's gracious Agreement. In human Covenants, where there is some Proportion and Equality betwixt the parties Covenanting, they jointly are Con-causes, or joint Authors of their Covenants mutually agreed upon. But betwixt the Most-high God and man, finite and infinite, there being no equality or proportion at all, God alone is the Author of the Covenant betwixt him and his People. And they-must accept what Covenant, and upon what terms, God will please to propound, or none at all. Hence the Covenants betwixt God and his people, are seldom referred to the people as their Covenants (though in some sense they may be styled theirs, viz. As they are parties to them, and obliged to perform the Conditions of them) But generally they are all still in Scripture referred to God, Counted his Covenants, and said to be made by him with them. Thus God alone is the Author of the Covenant: And his free grace or favor, is the only Inward Impulsive, or Moving Cause why he makes a Covenant with his people. Its his gratuitous Agreement with them, God is a most free Agent, and works all things according to the Counsel and good-pleasure of his own will. It is an Act of his grace and mercy to make Covenant with his people: but having made a Covenant with them, it is an Act of his Justice, Truth and faithfulness to make good and perform Covenant. God freely makes himself our debtor, by Covenanting; God faithfully and justly pays his debt in performing Covenant with us.

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

3. The Form of God's Covenant, Consists in God's Promising to his people, and his people's restipulation to God. Promise and Restipulation betwixt federates▪ make up the formality of federal Obligation. God's Promise is not always Expressed, but sometimes necessarily and by Consequence implied. As the Promise of life is implied in the threatening of death to Adam. And God's people's Restipulation is sometimes only implied; As in God's Covenant with Adam after the Fall, God expressly Promiseth that the Seed of the woman shall bruise the Serpents Head; And Adam implicitly restipulateth by faith to accept this Seed of the woman, Christ.

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

APHORISM III.

GOds Covenant with his People is not only one, but divers: And it is divers both for Kind, Degree, and Circumstances. It may be thus distributed or distinguished. God's Covenant is, I. Of Works, in the first Adam, before the fall. II. Of Faith, in the second Adam, after the Fall. This Covenant of Faith is subdistinguished gradually and Accidentally, in respect of the Promise, and Performance, of Christ the second Adam, into 1. The Covenants of Promise, under the Old Testament; ( 1 ) with Adam; ( 2 ) with Noah; ( 3 ) with Abraham: ( 4 ) with Israel at Sinai: ( 5 ) with David: ( 6 ) with the Jews about their Return from Babylon. 2. The New Covenant, under the New Testament both with Jews and Gentiles. As in the ensuing Scheme;

    God's Covenant is twofold.
  • 1. A Covenant of works, in the first Adam, before the Fall.
  • 2. A Covenant of faith in the second Adam, after the Fall; comprehending
    • 1. The Covenants of Promise, under the Old Testament.
    • 2. The Covenant of Performance, or the New Covenant, under the New Testament.
  • 1. With Adam.
  • 2. With Noah.
  • 3. With Abraham.
  • 4. With Israel in Mount Sinai.
  • 5. With David.
  • 6. With the Jews about their return from Babylon.

This distribution of God's Covenant, I like best to follow, as contriving it (without prejudice to any man's judgment) most clear, full and unexceptionable. For explaining the branches of it, Consider,

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

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

Hence we may the better see what to judge of other distinctions of God's Covenant. 1. Some distinguish God's Covenant, into the Covenant of works, and Covenant of Grace: But the members of this Distinction are not Opposite; for it was an Act of God's Grace and favor, that he would enter into a Covenant of works with Adam, before as well as after the fall. 2. Some, into the Legal and Evangelical Covenant: But if by Legal Covenant, they understand the Law and Covenant as Published on Mount Sinai, &c. (as usually men do) that seems a great mistake; for that was a publication Evangelical of the Covenant of faith, not of works. If by Legal, they mean God's Covenant with Adam before the fall, Then the Legal and Evangelical Covenant, is for substance the same with the Covenant of works and of Faith. 3. Some, into The Covenant of Nature, of Grace, and Subservient to the Covenant of Grace. The first was made with Adam in his natural integrity; The second with Adam, Abraham; &c. after the fall, through Christ; The third with Israel at Mount Sinai which is called the Old Testament. But (though this be the Distinction of a learned Author, probably devised to avoid some difficulties about the Covenant of Faith, as published on Mount Sinai, yet) it is not without its inconveniencies. For, God's Covenant with Adam in innocence was not so Natural, but that it was also Gratuitous, and of divine favor, that God would deal so familiarly with Adam as by way of Covenant, from whom as his Creature he might have exacted obedience by an Absolute Command. And this Covenant on Mount Sinai, called Subservient to the Covenant of Grace, is not a distinct Species or Kind of Covenant from the Covenant of faith, or Grace, but a distinct publication of the same Covenant, the Manner of Administration being single •… and the Degree of manifestation clearer then of all before: in respect of which Degree and Manner, it was subservient indeed to the Covenant of Grace, viz. for clearing the foregoing publications, and for preparing to the following publications, Especially to that of the New Covenant.

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

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




APHORISM I.

THe Names given to God's Covenant with his Church in Scripture, are principally two, viz. 〈 in non-Latin alphabet 〉 Berith in the Hebrew Original of the Old Testament: and 〈 in non-Latin alphabet 〉 Diatheke, in the Greek Original of the New Testament: The true meaning and use of which two names will somewhat conduce to the understanding of God's Covenant. To this end Consider, 1. The Notation of these two names. 2. The various Acceptation of them in Scripture.

I. The Notation of these two Names take thus briefly. I. The Hebrew Name 〈 in non-Latin alphabet 〉 Berith A Covenant; is by learned men derived from several Roots. 1. Some derive it from 〈 in non-Latin alphabet 〉 Bara To Create: because God's Covenant hath been with his people even ever since the Creation. But this seems too far fetched as Pareus thinks. 2. Some derive it from 〈 in non-Latin alphabet 〉 Barar To purify, make-clear, &c. Because by Covenants open and clear amity is confirmed, and faithfulness is clearly declared and ratified without Sophistication betwixt Covenanters. And things are made plain and clear▪ betwixt them. 3. Some derive it from 〈 in non-Latin alphabet 〉 Berath, which imports firmness, (whence 〈 in non-Latin alphabet 〉 Beroth, is the name of firm and strong tree •… Cant. 1. 17. as the Ash, Cypress or Fi •… rtree ) because Covenants are firm and sure, and things are confirmed by them. 4. Some derive it from 〈 in non-Latin alphabet 〉 Barah, As it signifies, To choose. Because in making Covenants, there is a choice made of Persons betwixt whom, and of things or Conditions about which there is Covenanting. Or, from 〈 in non-Latin alphabet 〉 . Barah, as it signifies To eat, because they usually had a Feast at making of Covenants. 5. Some derive it from 〈 in non-Latin alphabet 〉 Bara, or 〈 in non-Latin alphabet 〉 Barah, To smite, strike, cut or divide, (as both these words signify,) because in making Covenants commonly Sacrifices were stricken and slain for confirmation and solemnity. This last is the Common opinion about the original of this Name, thinks that learned Rivet: and doubtless to be preferred before all the former. So this word 〈 in non-Latin alphabet 〉 Berith, Covenant. seems to sound as much, as 〈 in non-Latin alphabet 〉 Kerith, A smiting or striking; because of Sacrifices slain in Covenanting. Hence the word Covenant is often joined with 〈 in non-Latin alphabet 〉 Karath, which signifies striking of Covenant. An example of this beyond all exception (saith Rivet ) is in that Sacrifice, wherein God by Moses made a Covenant with all the people of Israel, and bound them to obey his Law. The description of it is Exod. 24. For when Moses had built an Altar at the bottom of Mount Sinai, and had erected twelve pillars according to the twelve Tribes, He caused the young men to sacrifice burnt-offerings and peace-offerings, and he took half of the blood, and put it in Basons, and half of the blood he sprinkled on the Altar. And he took the Book of the Covenant, and read in the audience of the people: And they said, All that the LORD hath said, will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant, which the LORD hath made with you concerning all these words. And sometimes the Sacrifices slain in Covenanting were cut in twain, and the parties covenanting passed between the Parts for Confirmation of the Covenant, as Gen. 15. 9, 10, 17, &c. Ier. 34. 18, 19, 20. And the Heathen in their Covenanting used Sacrifices and divided them, passing between the parts, as learned men have observed; and, probably in imitation of God's people. And that Phrase, A Covenant of Salt, denoting a Perpetual Covenant, is thought hence to have taken its rise: Not because Salt resisting Putrefaction preserves things; But because Salt by a Perpetual law was to be used in all Sacrifices, and Sacrifices were still used in Covenanting; As Oleaster, and after him Rivet, and after them both, M. Ball hath well observed. II. The Greek name 〈 in non-Latin alphabet 〉 Diatheke, A Covenant, or A Testament; is the word by which, not only the LXXII Greek Translators of the Old Testament do generally, yea everywhere (except only in Deut. 9. 15.) render the Hebrew Name 〈 in non-Latin alphabet 〉 Berith, as some learned men observe: But also upon diligent search I find that this is the only word by which the Apostles and Holy Penmen in the New Testament render the Hebrew word Berith. And this Greek word being translated sometimes Covenant, sometimes Testament, is the only word that is used in the whole New Testament for Covenant and Testament: wheresoever either of these are mentioned, it is still Diatheke. viz. For Covenant in Luke 1. 72. Acts 3. 25. & 7. 8. Rom. 9. 4. & 11. 27. Gal. 3. 15, 17. 4. 24. Ephes. 2. 12. Heb. 8, 6, 7, 8, 9, 10. & 9. 1, 4. & 10. 16. & 12. 24. & 13. 20. For Testament in Mat. 26. 28. Mark 14. 24. Luke 22. 20. 1 Cor. 11. 25. 2 Cor. 3. 6, 14. Heb. 7. 22. & 9. 15, 16, 17, 18. Revel. 11. 19. And I find it not used at all in any other places of the New Testament. So that it concerns us much to understand the meaning of this word aright. Now 〈 in non-Latin alphabet 〉 Diatheke, being derived from 〈 in non-Latin alphabet 〉 , Diatithemai, signifying, to Dispose, compose, constitute, or make; Generally it signifies a Disposition or a Disposal, but yet such a Disposal wherein a Promise is contained Expresly or Implicitly. And Particularly it signifies either such a Disposal as is merely faederal, viz. A Compact betwixt the living: or such a Disposal as is Testamentary, viz. A last will or Testament of one dying whereby he disposeth of his goods and affairs by Word or Writing. This is to be noted against Papists, who much mistake the Genuine signification of the Greek word, Diatheke, restraining it only to a Testamentary disposition. And in the New Testament it is used for a Federal Disposition, as well as for a Testamental, as our Translatours have well rendered it both ways. And God's Covenant expressed by it (think some) is mixed of the Properties of both Covenant and of Testament, as the Apostle showeth in Heb. 9. 16, 17. &c. and of both may be named, A Testamental Covenant, or a Covenanting Testament, whereby the disposing of God's favors and good things to us his children is declared.

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

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

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

  • 1. Of God with his Church & People: which is
    • 1. More General, with his whole Church. So God's Covenant is used
      • 1. Properly
        • 1. For God's Gracious Agreement with his people in Christ, for their happiness and Salvation. Thus the word is used in Gen. 6. 18. & 17. 4. 11. Exod. 34. 28. Ier. 31. 31, 32. Heb. 8. 6, 7, 8, 9. And in this sense its used most frequently.
        • 2. For some Branch or Additional only to that Agreement: By a Synecdoche of the part for the whole. As Covenant for not drowning the world, Gen. 9. 9. to 18. For continuing Day and Night, &c. Ier. 33. 20, 25 with Gen. 8. 21, 22. For Earthly blessings, Hos. 2. 18. to 23. Against the particular sin of Idolatry, as God's Covenant with Israel in the Land of Moab, Deut. 29. 1.
      • 2. Improperly.
        • 1. For Christ, The Mediator of the Covenant. By a Metonymy. As Isa. 42. 6. & 49. 8.
        • 2. For Circumcision, The Token and Seal of the Covenant. By a Metonymy of the Sign for the thing signified, Gen. 17. 13.
    • 2. More special and peculiar, with some particular persons, or sorts of persons only. Thus the word is used for God's Covenant-Agreement with
      • 1. Priests and Levites, about their office and maintenance, Numb. 18. 19. Neh. 13. 29. Mal. 2. 4, 5, 8.
      • 2. Phineahs, for an everlasting Priesthood, Numb. 25. 12, 13.
      • 3. David, for a perpetual Kingdom, 2 Chron 13. 5.
  • 2. Of God's people with God, engaging themselves to Duty. And this either
    • 1. More Solemnly in public Covenants for Reformation. As Josh. 24. 25. 2 Kings 11. 17. & 23 3. 2 Chron. 15. 12. & 20. 10. Ezra 10. 3.
    • 2. More Secretly in private Resolutions and promises touching points of Sanctification, Job 31. 1.
  • 2. For Civil Compacts or Agreements.
    • 1. Of Man and Woman in Marriage, Mal. 2. 19. Prov. 2. 17.
    • 2. Of particular persons, Societies or States about other secular affairs, Gen. 21. 27, 32. Exod. 23. 32. 1 Sam. 18. 3. and 20. 16.
  • 3. For Sinful Compacts or Agreements.
    • 1. With Idols: by Idolatry. Metaphorically, Isa. 57. 8.
    • 2. With Death and Hell; by Security. Metaphorically. Isa. 28. 15, 18.

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

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

  • 1. In a Religious use, this Name Diatheke is taken
    • 1. More Properly, and that sometimes
      • 1. In a larger Sense, for God's Covenant of Faith. As Act. 3. 25. Gal. 3. 17. Heb. 8. 6. &c. & 9. 1. &c.
      • 2. In a stricter Sense, for God's Testament, or for God's Covenant as it is Testamentary, and ratified by the death and blood of a Testator. By Typical blood of Sacrifices: So it denotes the Old Testament. Heb. 9. 18, 19, 20. By Anti-typical or true blood of Christ, the Anti-type: So it denotes the New Testament in his blood, Mat. 26. 28. Luke 22. 20. Heb. 9. 15.
    • 2. More Improperly and Metonymically, for Circumcision. By a Metonymy of the Sign. As Act. 7. 8.

2. In a Civil use, this Name 〈 in non-Latin alphabet 〉 , Diatheke, in the New Testament, is applied to signify A man's Will or Testament whereby he disposeth of his outward Estate, how it shall be bestowed or employed after his decease. Gal. 3. 15. Heb. 9. 16, 17.

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

Thus of the Names given to God's Covenant in Scripture, both in respect of their Grammatical Notation, and of their various Theological Acceptations. As for the English word Covenant, or League: and the Latin words Foedus, Pactum, Testamentum, I insist not upon them, because they are not in the Scripture-Originals. Now to the thing itself.




APHORISM II.

GOds 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 unto him, in order to his glory.

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

I. The general Nature of God's Covenants with his People, it is An Agreement. All Covenants, Divine and Human, consist in some Agreement. Can two walk together, except they be Agreed? Concord is the foundation of all Contracts. Now God's Agreement with his People is twofold; 1. Implicite only. So God's Agreement with Adam was implied, Partly by the Inscription of his Law, and Covenant in his heart, which Adam was to perform. Partly by Threatning his disobedience with death, under which was implied a Promise of life upon his Obedience. 2. Explicite; wherein God plainly Expresseth his Agreement with his people. This he Doth Sometimes by word only, As to Abraham and the Fathers before Moses, before any Scripture was written. ( 2 ) Sometimes by writing also, As to Israel by Moses, and afterwards. Hence such frequent mention of the Tables of the Covenant, and of The Book of the Covenant.

II. The Special Difference betwixt God's Covenants and all other Covenants, is contained in the residue of the Description. Chiefly in the 1. Efficient. 2. Matter. 3. Form. And 4. End of God's Covenant.

1. The Efficient Cause or Author of this Covenant is God. It is God's gracious Agreement. In human Covenants, where there is some Proportion and Equality betwixt the parties Covenanting, they jointly are Con-causes, or joint Authors of their Covenants mutually agreed upon. But betwixt the Most-high God and man, finite and infinite, there being no equality or proportion at all, God alone is the Author of the Covenant betwixt him and his People. And they-must accept what Covenant, and upon what terms, God will please to propound, or none at all. Hence the Covenants betwixt God and his people, are seldom referred to the people as their Covenants (though in some sense they may be styled theirs, viz. As they are parties to them, and obliged to perform the Conditions of them) But generally they are all still in Scripture referred to God, Counted his Covenants, and said to be made by him with them. Thus God alone is the Author of the Covenant: And his free grace or favor, is the only Inward Impulsive, or Moving Cause why he makes a Covenant with his people. Its his gratuitous Agreement with them, God is a most free Agent, and works all things according to the Counsel and good-pleasure of his own will. It is an Act of his grace and mercy to make Covenant with his people: but having made a Covenant with them, it is an Act of his Justice, Truth and faithfulness to make good and perform Covenant. God freely makes himself our debtor, by Covenanting; God faithfully and justly pays his debt in performing Covenant with us.

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

3. The Form of God's Covenant, Consists in God's Promising to his people, and his people's restipulation to God. Promise and Restipulation betwixt federates▪ make up the formality of federal Obligation. God's Promise is not always Expressed, but sometimes necessarily and by Consequence implied. As the Promise of life is implied in the threatening of death to Adam. And God's people's Restipulation is sometimes only implied; As in God's Covenant with Adam after the Fall, God expressly Promiseth that the Seed of the woman shall bruise the Serpents Head; And Adam implicitly restipulateth by faith to accept this Seed of the woman, Christ.

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




APHORISM III.

GOds Covenant with his People is not only one, but divers: And it is divers both for Kind, Degree, and Circumstances. It may be thus distributed or distinguished. God's Covenant is, I. Of Works, in the first Adam, before the fall. II. Of Faith, in the second Adam, after the Fall. This Covenant of Faith is subdistinguished gradually and Accidentally, in respect of the Promise, and Performance, of Christ the second Adam, into 1. The Covenants of Promise, under the Old Testament; ( 1 ) with Adam; ( 2 ) with Noah; ( 3 ) with Abraham: ( 4 ) with Israel at Sinai: ( 5 ) with David: ( 6 ) with the Jews about their Return from Babylon. 2. The New Covenant, under the New Testament both with Jews and Gentiles. As in the ensuing Scheme;

    God's Covenant is twofold.
  • 1. A Covenant of works, in the first Adam, before the Fall.
  • 2. A Covenant of faith in the second Adam, after the Fall; comprehending
    • 1. The Covenants of Promise, under the Old Testament.
    • 2. The Covenant of Performance, or the New Covenant, under the New Testament.
  • 1. With Adam.
  • 2. With Noah.
  • 3. With Abraham.
  • 4. With Israel in Mount Sinai.
  • 5. With David.
  • 6. With the Jews about their return from Babylon.

This distribution of God's Covenant, I like best to follow, as contriving it (without prejudice to any man's judgment) most clear, full and unexceptionable. For explaining the branches of it, Consider,

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

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

Hence we may the better see what to judge of other distinctions of God's Covenant. 1. Some distinguish God's Covenant, into the Covenant of works, and Covenant of Grace: But the members of this Distinction are not Opposite; for it was an Act of God's Grace and favor, that he would enter into a Covenant of works with Adam, before as well as after the fall. 2. Some, into the Legal and Evangelical Covenant: But if by Legal Covenant, they understand the Law and Covenant as Published on Mount Sinai, &c. (as usually men do) that seems a great mistake; for that was a publication Evangelical of the Covenant of faith, not of works. If by Legal, they mean God's Covenant with Adam before the fall, Then the Legal and Evangelical Covenant, is for substance the same with the Covenant of works and of Faith. 3. Some, into The Covenant of Nature, of Grace, and Subservient to the Covenant of Grace. The first was made with Adam in his natural integrity; The second with Adam, Abraham; &c. after the fall, through Christ; The third with Israel at Mount Sinai which is called the Old Testament. But (though this be the Distinction of a learned Author, probably devised to avoid some difficulties about the Covenant of Faith, as published on Mount Sinai, yet) it is not without its inconveniencies. For, God's Covenant with Adam in innocence was not so Natural, but that it was also Gratuitous, and of divine favor, that God would deal so familiarly with Adam as by way of Covenant, from whom as his Creature he might have exacted obedience by an Absolute Command. And this Covenant on Mount Sinai, called Subservient to the Covenant of Grace, is not a distinct Species or Kind of Covenant from the Covenant of faith, or Grace, but a distinct publication of the same Covenant, the Manner of Administration being single •… and the Degree of manifestation clearer then of all before: in respect of which Degree and Manner, it was subservient indeed to the Covenant of Grace, viz. for clearing the foregoing publications, and for preparing to the following publications, Especially to that of the New Covenant.

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

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




BOOK II. OF God's Covenant, More Particularly.

CHAP I. 1. Of God's Covenant of works, with the First Adam, and his Natural Seed before the Fall.

APHORISM I.

G OD was pleased to Enter into Covenant with the First Adam, before his Fall. Under the term, Adam, Scripture sometimes Comprehends both sexes, both Adam and his Wife. And if any shall Contend that God entered into Covenant with both Adam and we at once, as the Compleat Root of mankind, I shall not much gainsay: and yet this will not so easily be proved, nor know I any inconvenience that would follow, should it be denied, the woman coming of Adam as well as any of his posterity. Nor am I ignorant that some are of opinion, that Adam received the Covenant alone, and was to teach it, and did teach it to his Wife, which Opinion hath the more weight, because when God

forbids the Eating of the tree of knowledge under pain of Death, (wherein the Promise of life contrariwise is implied,) he speaks only in the Singular number, viz. To Adam only.

But how may it be evidenced, That God entered into Covenent with the first Adam, even into a Covenant of Works, before the Fall? Answ. Though it be not Positively and plainly said in Scripture, That God gave Adam a Covenant of Works, before his fall: and though the characters and footsteps of this Covenant are not so expressly discovered in Holy Writ, as of some others; yet notwithstanding, upon sundry Scripture-grounds and Considerations, it may be evinced sufficiently. As,

1. From the Inscription of the Covenant of Works in Adam's heart. Before the Fall God wrote the Covenant of Works, viz. The Substance of the Moral Law, perfectly in Adam's heart; and in so doing, Entred into Covenant with him. Here are three thing in this Position to be cleared; viz. 1. That the Moral Law is the Covenant of Works. 2. That this Moral Law was perfectly written in Adams heart before the Fall. 3. That God in writing the Moral Law in his heart, Entred into Covenant of Works with him. 1. That the Moral Law (abstractly and precisely in its self considered, without the additionals, viz. The Preface, Ceremonial Law, &c. jointly promulgated with it in Horeb ) is the Covenant of Works, is manifest; ( 1 ) Because, the Moral Law (by which is the knowledge of Sin, and which worketh wrath ) is styled by the Apostle The Law of works▪ and is set in Opposition to The Law of Faith. Now this Law of Works, and Law of Faith, amount in effect to as much as the Covenant of works, and Covenant of Faith. ( 2 ) Because Righteousness and life were at first by the Moral Law, and should have been so still, had not the Law become unable to give Righteousness and life, in that it was weak through the flesh, Man through Sin being unable to keep it. Now the Law, requiring obedience, and promising life upon that Condition, must needs be a Covenant, and that a Covenant of Works: Works being the proper Condition of it. 2. That this Moral Law for Substance was perfectly written in Adams heart before the Fall, is certain; ( 1 ) Because, Man was made in God's image upright, and perfect. And consequently was thoroughly furnished with all accomplishments of upright and perfect Human nature: and particularly with the Moral Law, that Law of Nature; The Substance whereof was Engraven Both in his mind, by natural light, knowing it; and in his will, by natural integrity conforming unto it. ( 2 ) Because, The Work of the Law remains imperfectly written in some dim characters in the very hearts of Pagans and Heathens since the Fall; They doing by Nature the things contained in the Law, and being a Law unto themselves, without the Law of God written. Whence we may strongly Conclude That much more before the Fall the Moral Law was perfectly written in Adam's heart, there being in him no sin to deface it in the least degree. 3. That, God, in writing the Moral Law in Adam's heart, entered into Covenant of Works with him. viz. By Real Impressions upon his Heart: though not by Verbal Expressions to the ear. For by this Law written in Adam's heart, he had laid before him, what obedience was required and assented to on Adams part: And what recompense should be performed on God's part. And 〈◊〉 this was at least an Implicit, if not an Explicit, Covenanting.

2. From God's express prescription of a Positive Law unto Adam in his innocent State. God's Positive Law is laid down in these words, And the LORD God commanded the man, saying, Of every Tree of the Garden thou mayst freely eat: But of the Tree of the Knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die. Here are Parties Covenanting, and agreeing upon terms, viz. God and Adam: Here are also terms agreed upon and matters Covenanted reciprocally by these parties; Adam on his part was to be obedient to God, in forbearing to Eat of the Tree of Knowledge only: God on his part, for present, Permits Adam to eat of all other Trees of the Garden; And for future (in his explicit threatening of Death in case of disobedience,) implicitly promiseth life in case of Obedience herein. Now where there are Parties Covenanting and agreeing upon terms: And terms mutually agreed upon by those parties, as here; There's the Substance of an Express Covenant, though it be not formally and in express words called a Covenant:

3. From the intention and use of the two Eminent Trees, viz. The Tree of Life in the midst of the Garden, and the Tree of Knowledge of good and evil. The intended use of these two Trees in Paradise, was Sacramental. Hence they are called Symbolical Trees, and Sacramental Trees. The Tree of life, signifying to Adam, that if he continued in his obedience, and did eat of that Tree, he should have life continued to him forever. God's speech, after the fall of Adam, seems to imply thus much; And now lest he put forth his hand, and take also of the Tree of Life, and eat, and live forever. And Some are of opinion that this Tree signified Christ the Son of God, in whom was life, and that life the light of men: and that, by the Son of God (but not as God-man, nor as Mediator ) this everlasting life was to have been confirmed, according to the Sacramental signification of this Tree of Life. The Tree of Knowledge▪ of good and evil, signifying also to Adam contrariwife, That if he should become disobedient, and eat of that Tree, in that very day he should certainly Die. The former was a Sacrament of life, this of Death: That for Confirmation 〈◊〉 Obedience, this for Exploration of Obedience, and Caution against disobedience. And learned Writers both Ancient and Modern, Count these Trees Symbolical, and Sacramental. Augustine saith, There was a Tree of life, as the Rock was Christ: Nor would God have man to live in Paradise without mysteries of Spiritual things corporally represented. He had therefore in the other Trees, nourishment; but in that Tree, A Sacrament. B. Hall said wittily Neither did these Trees afford him only action for his hands, but instruction to his heart: For here he saw God's Sacraments grow before him. All other Trees had a Natural use; these two in the midst of the Garden a Spiritual.—The one Tree was for confirmation; the other for Trial. One shown him what life he should have; The other what knowledge he should not desire to have. Alas, he that Knew all other things, knew not this one thing, that he knew enough, &c. M. Perkins more solidly; Now for Adam's Sacraments, they were two; The Tree of life, and the Tree of the Knowledge of good and evil: These did serve to exercise Adam in obedience unto God. The Tree of Life was to signify assurance of life forever, if he did keep God's Commandments: The Tree of Knowledge of good and evil, was a Sacrament to show unto him, that if he did transgress God's Commandments, he should die: and it was so called, because it did Signifie, that if he did transgress this Law, he should have experience both of good and evil in himself. To like effect, many other Authors express themselves. Now if these two Trees, were two Sacraments, assuring of life in case of Obedience, and of Death in case of Disobedience; then hence we may collect, That God not only entered into a Covenant of works with the first Adam, but also Gave him this Covenant under Sacramental Signs and Seals.

4. Finally, From the sad event and fruit of the first Adams Fall, to all his ordinary Posterity, even all mankind: viz. Guilt of Sin and Death. The Apostle faith, That in one man (that is, Adam ) all sinned; and That, in Adam all die. As by one man sin entered into the world, and Death by sin: Even so Death passed upon all men ( viz. by that one man,) in whom all have sinned. Thus the words are best translated, as some learned men have well observed. So then in one Adams sinning, all sinned: and in one Adam's dying all died; As the Apostle at large shows in that fifth to the Romans. But how did all mankin •… sin in Adam? Answ. Not only by Imitation of Adam as an evil example: for Death feized on them that have not so finned, not actually sinned, Rom. 5. 14. Nor merely by Propagation, as •… rom a corrupt Root or fountain. For the Apostle doth not parallel Adam and Christ as two common Roots only, but also as two common public or universal Persons. For our immediate parents are Corrupted roots, & we corrupted by them, yet their Actual Sins are not made ours, as Adams is. But in Adams first Sin, we all became Sinners, by Imputation: Adam being an universal Person, and all mankind one in him by God's Covenant of works (as after will appear.) All were that one man, as Augustine saith; viz. by federal Consociation. God covenanted with Adam, and in him with all his Posterity: and therefore Adams breach of Covenant fell not only upon him, but upon all his Posterity.

APHORISM II.

GOds Entring into Covenant with Adam before his fall, was an Act of Divine Grace and favor, not of debt.

For, 1. God the Creator of Adam and of all things, hath an absolute Supremacy over all, and as absolute a liberty to dispose, as he will, of all. He might as Creator have dealt only in a Supreme way of Command, requiring duty from Adam without any Promise of Reward: But he condescends to Adam, Enters into a Covenant and Promise with him of his mere good pleasure, being no way Necessitated or Obliged thereunto. And that was mere Grace. 2. Adam though perfect and upright, and though perfectly persevering in that integrity, could merit no reward, nor any Promise of Reward. For when he had done all he could, he should have been an unprofitable servant, having done nothing but what was duty. And though Adam had walked in perfect Obedience with God, yet might not God (without any wrong to Adam ) for the Manifesting of his Sovereignty, power and liberty, have brought him to nothing as he made him of nothing?

Hence; 1. Adam had great Cause, before his fall, to serve the Lord most freely and cheerfully in all obedience. God creates him: therefore Adam owed him all. God Covenants with him: therefore he owes him (if it were possible) more then all. By bonds of Nature, Adam was obliged to be dutiful: by obligation of Covenant-favor, to be double dutiful. For his Being he owed him much: for his well being, he owed him more. 2. The more divine favor shined in God's Covenant with Adam; the more Haynous and inexcusable was Adams breach of Covenant with God. God's Kindness heightens and aggravates Adams unkindness. 3. If God's Covenant with the First Adam, in his integrity, was an Act of Divine Grace: Then God's Covenant with lapsed man, in Christ the second Adam, is an Act of superabounding and Tanscendent Grace. If Adam, whilst he was without Sin, and able not to Sin, could deserve nothing from God: what can we deserve or challenge from God, who •… re nothing but lumps of sin, and can do nothing but sin?

APHORISM III.

GOd Entring into Covenant with the first Adam before his Fall▪ did, in and with him, Enter into the same Covenant with all his Posterity.

This is Evident; 1. By the Miserable Event of Adams breach of this Covenant upon all his Posterity. In Adams Sinning, all his Posterity Sinned: and in Adams dying they all died. As by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. Or as the Greek will well bear it; In whom all have sinned. Or (as a Learned Critick hath well observed, whom in this particular I rather follow) This verse may best be rendered thus; As by one man sin entered into the world, and by sin Death; even so death passed upon all men, for that all have sinned. Here's no forcing of the Text; and thus the sense runs clear. But, How have all men sinned, and so death passed upon them? All have not sinned. Actually, as Adam sinned: for many die before they are Capable of Actual sinning. How then? All are sinners Originally,