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A
TREATISE
OF THE
Covenant of GRACE.
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CHAP. I.
Of the significations of the word Covenant.
There is a lot of Hebrew, Greek and Latin in the first couple of pages; if you are put off by this, be patient, it is mostly English later! PJR 1998
THE word W translated Covenant, some derive of another W that signifies to choose, or to eat; because usually they had a feast R at making of Covenants: or it is a thing which two choose, and of which they mutually agree and promise betwixt themselves: although the word be used, when one alone doth promise with a simple promise, and so it may be referred to the Testamentary disposition. Others derive it of a root W that importeth to cut, divide or smite: which being joined to the word Covenant, signifieth to make or strike covenant or agreement. N Gen. 15:18. In the same day the Lord made a Covenant with Abraham. Jer. 34:18. They have not performed the words of the (p2) Covenant which they had made before me. Psalm 83:5. They are confederate against thee. Psalm 89:3. I have made a covenant with my chosen. But elsewhere to promise, appoint or ordain, 2 Chron. 7:18. As I have promised (or ordained, or covenanted) with David thy Father. And so in the new Testament, the word used by the Septuagint doth signify (Luke 22:29) And I appoint unto you a Kingdom. Erasm. Ego dispono vobis regnum. Beza, Ego paciscor. Syr. Ego polliceor. And amongst all Nations, Covenants were established by the oblation of Sacrifice: Example beyond all exceptions, we have in that Sacrifice, wherein God made a Covenant with the people of Israel, and bound them to the obedience of his Law: whence it is also called a Covenant of Salt, that is, perpetual; either, because salt expels corruption, or rather, because salt was used in Sacrifices; as if it had been said, a Covenant being striken, and such ceremonies used, as are ordinary in making Covenants. Amongst the Greeks also, that it was most usual, appears not only by infinite examples, but by common phrases, as horkia tamein, which is as much as to swear the Sacrifice being slain, or to establish a Covenant. And in Homer, Iliad. 3. pheron horkia pista, that is, bringing or bearing those things, which were necessary in performing an Oath, or making a Covenant. The word Covenant or testamental bond or league, which hath in Hebrew the signification of brotherly or friendly parting, and of explaining the conditions of agreement; The Greek interpreters do frequently and almost perpetually render by diatheke, a testament or disposition, Psalm 25:10,14. Psalm 44:17 & 50:16 & 55:20, seldom suntheke, Covenant, Isaiah 28:15, which is used elsewhere, Wisd. 1:16, I Mac. 10:26, 2 Mac. 13:25 & 24:26. But in the old Testament, the word Berith is never read for a testamentary disposition, which of the Rabbins, as Drusius witnesseth, is called tsavvaah from the word that signifieth to command, and so to set his house in order, or to make his will, Isaiah 38:1. Which word is yet general (p3)and must be restrained according to the circumstances of the place, Where the LXX. and Theodotio translate it diatheke, Symmachus and Aquila turn it suntheke, Psalm 25:14. Nor is it a thing unusual with classical Authors of the Greek tongue to use the word diatheke in the general signification; For Camerararius citeth out of Aristophan. de Avibus, diatheinai, diatheken, used for to make a Covenant. The Papists carp at our Interpreters, because they render the word Covenant, rather than Testament: for they would have it to signify a testamentary disposition. But they are deceived, for the signification of the word is more general: and the Apostle Heb. 9:16 argueth not from the simple signification of the word, but the circumstances of the Covenant. In a Covenant and Testament both, there is an ordination and disposition of things according to pleasure: and the Greek phrase in the New Testament doth follow the received Interpretation of the Septuagint; although in this the Covenant of Grace is like to a Testament, that it is not established but by the death of the Mediator as of a Testator.
The Covenant in Scripture doth sometimes signify an absolute Promise of God, without any stipulation at all, such as was the Covenant which God made with Noah presently after the Flood, promising freely, that he would never destroy man and beasts with an universal deluge of water any more. Gen. 9:11.N And that Covenant of Peace, and everlasting Covenant which God made with Phinehas, that he and his seed after him should have the Covenant of an everlasting Priesthood. Numb. 25:12, 13. Of this kind is the Covenant wherein God promiseth that he will give his elect faith and perseverance, to which promise no condition annexed can be conceived in mind, which is not comprehended in the Promise itself. Heb. 8:10.R
But oftentimes in holy Writ the name Covenant is so used, that in it is plainly signified a free Promise of God, but with stipulation of duty from the reasonable creature, which otherwise was due, no promise coming betwixt, and might have been exacted of God, and ought to have been performed of the creature, if God had so pleased, Psalm 50:16N and 25:10. Psalm 44:17. For a Covenant is quiddam complexum, implying two things, distinguished either re or ratione, the one covenanting, the other restipulating or accepting. As also two parts covenanted. First, the (p4)giving of some future good. Secondly, the retribution of some performance. The first without the second, is no more than a Promise: the second without the first is no less than a Law, though the Apostle, Gal. 3:22, makes another opposition of Law and Promise, nature and faith, works and Christ, for that is from a divers acceptation of the Promise. But when two persons upon these two parts concur, it is that we call a Covenant properly: though tropically sometimes the Promise, and sometimes the stipulation only is noted by the Covenant. Psalm 50:5. Nehem. 1:5. Gen. 17:7,9. and sometimes the seal of the Covenant is called the Covenant. Gen. 17:10,11.
This distinction of the Covenant depends upon a distinction of God's love; for there is a love of God towards the creature, whence all the good that is in the creature doth flow, and there is a love of God vouchsafed to the creature, and that for those things which it hath received, not of itself, but of God, as it was beloved with that first love. That we may call primary or antecedent (for distinction sake) this secondary or consequent love. From that flows both the making and fulfilling of the Absolute Covenant: on this depends the fulfilling of the Covenant, whereunto a restipulation is annexed, but not the making thereof. For in the Absolute Covenant there is nothing in the creature that might move God, either to promise, or to perform that which he hath promised: but in the Covenant to which a stipulation is annexed, God fulfils what he promised, because the creature exhibits what was exacted, although this that God hath entered into such a Covenant, and promised so great things unto him that performed such and such obedience, that wholly proceeds from the antecedent love, and free pleasure of Almighty God. The essence of the Covenant properly consisteth in the Promise and stipulation: But the words of the Covenant contain obedience required of God, and promised of them in Covenant, and so by a Metonymy are called the Covenant. Exod. 34:27,28. Deut. 29:1. Jer. 11:2,3,4. and 34:13,14. The Tables of the Law were the Tables of the Covenant. The Covenant and Law differ, as friendship and tables obligatory to friendship: he that violates these, is convinced to break this: Heb. 8:1,2. and the tables of the Covenant of Law are called the Covenant or Testament, and the Book of the Covenant. Exod. 24:4,7. 2 Kings 23:2. A Covenant is made betwixt men (p5)of those things, which either were not due before, or were not thought to be due, which are made firm, stable and due by the very Covenant, so that by the Covenant new right is acquired or caused, either to one or both, who Covenant betwixt themselves of any matter. Therefore the Covenant of God doth contain new things, great, and in no wise due, which of his mere good pleasure God offers unto us. Now where there is huge and infinite disparity, there can be no assurance of this so great a gift, but the certain Word of God, and the assured Promise of him who doth never lie, nor change. That therefore Man should enter into Covenant with God, it was necessary that men should first give credit to the Word of God, and then that they should hope for those things which exceed their capacity, and so at last trusting in God and obeying, they should obtain the good things promised:R and therefore the words of the Covenant may well be put for the Covenant. Nevertheless in making Covenant with the creature God is not tied to verbal expressions, but often he contracts the Covenant in real impressions in the heart and frame of the Creature, which is apparent in the Covenant so often mentioned with the unreasonable creature, and this was the manner of covenanting with our first parents in the state of Innocency: but is most observable in the restored reasonable creature, when God shall put his Laws into their hearts, and write them in their inward parts, Jer. 31:33. and the more perfect the creature grows, the more real shall that impression be: But yet in all ages of the Church past, and so to the end of the world, God hath ever, and ever will make expressions outward of this his Covenant with mankind. The Covenant is one thing, the name of the Covenant another. For the Covenant includes the whole reason of the Covenant with the circumstances: but the name sometimes is attributed to some circumstances. So the Covenant may be said to be the same and not the same, that which is the same in substance, varieth in manner and circumstances. Deut. 5:2,3. and 29:1. and 4:31. Nor is it a thing unusual in Scripture, that this should be affirmed of one, and denied of another, which is more illustrious in one than in another, though it be common to both, as Matth. 15:24. Interpreters of Scripture give this rule, when it seems to deny the very essence of the thing, it doth only deny some circumstance or respect, Mark 9:37. He that receiveth me, doth not receive (p6)me: which negation properly respects the degrees. John 5:45. There is one that accuseth you, even Moses, that is, Moses primarily and especially, Gen. 45:8. God sent me hither: when God and his brethren had done it, but in a divers manner. R
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[Footnotes for Part 1 Chapter 1: when clicking on a link the point to which the note refers should be the first appearing on the screen.
Numbers before a Hebrew or Greek word refer to Strong's numbering system.]
1285 B'rith <BACK>
1262 Barah <BACK>
Gen. 26:28,30 & 31:46,54 <BACK>
3772 Karath <BACK>
[imperfectly corrected as difficult to read and transliterate: can provide photocopy of original if required: email ReynoldsP@lineone.net ] Sept. dietheto diatheken, 1 Kings 8:21, Jer 31:21, Gen 31:44. LXX diathomen diatheken: Edit. Compl. disponamus testamentum, LXX. os diethemen Dabid to patri. The holy Ghost in Greek expresseth this word Karath sundry ways, as by poneo, Heb. 8:9, Jer. 34:18, Jer. 34:8; teleo, Heb. 8:8; diatithemai, Heb. 8:10; & entellomai, Heb. 9:10, Exod. 24:5,6,7, Numb. 18:19, 2 Chron 13:5. Septuagint diatheke alos aioniou al'eis diatheken aionion. Pactum salis, firmum stabile, quod rescindi nequit, ut nec salita caro corrumpi, Gen. 15:9,10, Jer. 34:18. Pactum perpetuum hebraice diceretur, pactum seculi simul utrumque obvium. Sal pecuniae benignit as:ut sal carnem conservat, sic benignitas opes & pecuniam. Et caesa jungebant foedera porca. Virg. In human affairs also, they use the same word, 1 Sam 11:1, 1 Kings 5:12, Vid Jun. Par.lib 3. cap.9.ad Heb 5:15 &c, Job 31:1. It is to be understood of a solemn condition to take heed to his eyes. Bude: Comment ex Aristop mu(?) me diathontai diatheken, pag. 705. Maldon in Mat 26. Genebrard on Psalm 24, Acts 3:25<BACK>
Sept. steso ten diatheken<BACK>
[see also] Gen. 33:20f <BACK>
Psalm 50:16. Syr. Quid tibi & libris praeceptorum meorum, quod afsumpseris pactum meum.<BACK>
Exodus 24:6,7,8. <BACK>
See Jer. 23:7, Isaiah 43:18. <BACK>
