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CHAP. VI.
Of the Covenant of Grace as it was made and
manifested to Abraham.
THE Covenant made immediately upon the fall with Adam and Eve, God delivers it by accident, when he denounced judgement upon Satan, and in that whole passage doth not mention the name of a Covenant: but in the further manifestation of the Covenant of Grace to Abraham, God doth not only of purpose fall into it, and directly look at it, but openly declares the nature of (p48) the Covenant. Gen. 17:7,8. And what is more remarkable, God would have Moses spend many Chapters in opening the special passages of this grand contract betwixt God and Abraham. At the first breaking forth of the Covenant, it was propounded in dark and cloudy terms, not easy to be understood, and most things sparingly expressed, and indeed rather implied than expressed: In this second rise and further manifestation of the Covenant, we have it laid down in a plain and conceivable language to all whom it concerns. Gen. 17:7. I will establish my Covenant between me and thee, and thy seed after thee in their generations for an everlasting Covenant: and it is fully expressed both in respect of the Head and Purchaser or Undertaker, the confederates in this Covenant, and subfederates, the good things promised, and conditions required therein. That place of Gen. 3 is seldom alleged in holy writ, but now and then by way of allusion: but those of the Promise made to Abraham and his seed often pressed in the person of Christ, not only as Meritor of the Promise, and Satisfier of revenging wrath, nor yet as Maker of the Promises, nor only as Ratifier of the Promises by his death, nor as having the prime part in the Promises as man and Head, but as Treasurer of them for the whole seed of Abraham. For all the Promises of God in him are Yea, and in him Amen, unto the glory of God by us. 2 Cor. 1:20. And Paul, when he had to do with the false Apostles, who would have blemished this free Covenant made with Abraham, by the Covenant of the Law, Gal. 3: 15, 16, 17, he so insisteth upon it, as that in a sort he preferreth this manifestation, and proveth that it was confirmed of God in Christ, and could not be disanulled by the Law.
This Covenant was made in form of a Promise to be performed according to the purpose of Election: In thy seed shall all nations of the earth be blessed: and in form of a Covenant consisting of a free Promise and restipulation, I am God all-sufficient, walk before me, and be thou perfect: Gen. 17:1. And therein the inward force and virtue of the Covenant is to be distinguished from the outward administration, as we are to show hereafter.
The Head upon whom this Covenant is settled, both as Undertaker and Confirmer, Purchaser and Treasurer of all good things promised therein, is Jesus Christ: which is more fuly expressed (p49) and often repeated in this second breaking forth of the Covenant. Gen. 17:3,4 and 18:18 and 22:18. In thy seed shall all the nations of the earth be blessed: which cannot be understood of the seed collectively but singularly, scil. of Christ, as the Apostle expressly proveth, saying, Now to Abraham and his seed was the promise made, he saith not to the seeds, as speaking of many, but of one who is Christ.R But we must not conceive the Apostle's argument to be taken from the Grammatical use of the word Seed: for that is often put collectively in the singular number: but from the quality of the blessings there promised, which could not be accomplished in any other but in Christ alone. And this is evidently holden out to be the literal sense in other places. Acts 3:24,25. But where shall we find mention of the passion of Christ in this expressure of the Covenant unto Abraham, which in the first manifestation was clouded in the phrase of brusing his heel: and is essential to the Covenant of Grace in any overture of it, as containing the price and ransom by which all hindrances are removed, as the Apostle saith, Christ was made a curse for us, that the blessing of Abraham might come on the Gentiles.R Some answer, that this is thrice put on in the passage of this Covenant with Abraham; first, in the federal confirmation by the figments [segments??] with the smoking furnace, and burning lamps, which passed between those pieces, Gen. 15:8,9,17. which howsoever it typified the dividing of Abraham's seed in Egypt with their fiery labours and sorrows: yet primarily the type expresseth the torment and rending of Christ Abraham his [Abraham's] prime seed, and by the furnace and fiery lamp, the wrath of God that runneth betwixt, and yet did not consume the rent and torn nature. Secondly, they conceive this perpession [suffering, endurance] of Christ was expressed in the blood of the Circumcision. Gen 17:10,11. For they be of opinion, that where God commands shedding of blood in any his ancient Ordinances, it doth fully reach unto the blood of Christ, and his everlasting Testament. The blood which was shed in the signs ordained to seal the Covenant of Promise, what did it signify but the blood of Christ, whereby the Covenant was to be sealed. Lastly, we may find a full expression of his passion in the resolved sacrifice of Isaac, which was typical the death of Christ, and the Ram in his stead: wherein is set forth an Emblem of God's love unto the world, in that he hath truly sacrificed his only Son Christ to take away sin. John 3:16. (p50) And if some of these be not lively expressions N, it may seem to be implied in the very Promise: for how should the blessing promised come upon the posterity of Abraham, if the promised seed had not borne the curse of the Law, and by suffering removed it, that mercy might be glorious in conferring righteousness and life eternal.
In the former Covenant a secret honour was put upon Eve, as she was made (if we may so speak) the first pipe whereby God conveyed the grace of his Covenant unto her posterity, who did not degenerate into the seed of the Serpent. But here the Covenant is made with Abraham, who received it, not as an example only, nor as a type, but as an Ordinance leading unto the conveyance of the same Covenant to all the confederates.R In which sense it is plainly spoken to in the Epistles to the Romans and Galatians, and he called the Father of the faithful, Rom. 4:11,12,16, and they which are of the faith the children of Abraham, Gal: 3.7, the seed of Abraham, Gal:3.29. Abraham is not the Father of the faithful effectively, as if he should be the worker of faith in all, or that men should be born faithful of him: for so God only by the holy Ghost is the Father of the faithful: but analogically for the grace of the Covenant given unto him on that condition and privilege, that as Fathers transfer and pass over their rights and inheritance to their children: so he as a Father should propagate the righteousness of faith and free blessedness to all the faithful by Doctrine, Example and Covenant. So that all who receive this Covenant from God in Christ, do likewise by faith draw it through Abraham, to whom the promise was made, Gal: 3.16.
The subfederates are described, and by that differenced from all the world, to be Abraham’s seed. I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee.R Where these specialties are holden out. That God will be as good a God to Abraham’s seed, as he is to Abraham himself, and that whatsoever right by the Covenant was invested upon Abraham, should descend as from a Parent under this Covenant, to all his seed by virtue of this Covenant made with him. But we must distinguish Abraham’s seed.R For sometime by the seed of Abraham is meant Christ, who is the prime and principal seed, who (p51) first entered the Covenant as Purchaser, Maker, Confirmer, and upon whose person it was settled for us all by Abraham. Again, by Abraham's seed are meant all that receive this Covenant from him, whether by outward administration only, or internal force and virtue also. In the eye of God and Scripture all believing Gentiles are the seed of Abraham, which may be called the Christian seed. In thee shall all Nations of the earth be blessed:R which must needs by understood of the Gentiles which should believe, and is plainly so interpreted by the Apostle: Therefore it is by faith, that it might be by grace, to the end the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the Father of us all; As it is written, I have made thee a Father of many Nations.R That he might be the Father of them that believe, though they be not circumcised, that righteousness might be imputed to them also.R And if ye be Christ's, then are ye Abraham's seed, and heirs by Promise.R All believing Jews and Proselytes are comprehended under the seed of Abraham, and may be called the spiritual seed, in opposition to the carnal or natural seed only. This distinction of Abraham's seed spiritual and natural the Apostle plainly specifieth; Neither because they are the seed of Abraham are they all children: but in Isaac shall thy seed be called: that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed.R Besides, all that descend from the loins of Abraham, and all that were born in his house, and bought with his money are counted for the seed, though indeed many of them were wicked and profane. Therefore Abraham is commanded to circumcise every man-child, both him that is born in his house, or bought with money of the stranger, which is not of his seed.R Thus Ishmael, Esau, and others were circumcised, counted Abraham's seed, and under Covenant, until they fell away, and discovenanted themselves: but their posterity are not counted for the seed, because they utterly fell away, and departed from the faith. The whole Nation of the Jews descending from Jacob, was accounted the seed of Abraham, until the time of Reformation, though many amongst them were wicked, and oft-times fell away. I know (saith our Saviour to the Pharisees) ye are Abraham's seed, but ye seek to kill me, so did not Abraham. R In respect of the external administration of the Covenant they were counted the seed: but (p52) they walked not in the steps of the faith of Abraham and therefore in deed and truth they were not the seed. And the Apostle speaking to the Jews, who had put Christ to death, saith, Ye are the children of the Prophets, and of the Covenant, which God made with our Fathers, saying unto Abraham, And in thy seed shall all the Kindreds of the earth be blessed.R Further it is to be observed, that in all the seed the Covenant reacheth to Infants born of the seed under the Covenant, which was the reason why they must receive the seal of the Covenant at eight days old. Neither must we put off this, that Infants have only jus foederis, for they be foederati. Your children are holy, saith the Apostle, 1 Cor. 7.14. Holy by Covenant, though by nature sinful. Indeed it is true they be not capable of many actual enjoyments under the Covenant, nor of actual Faith: but through the free grace and acceptation of God, the Promise of forgiveness, and the Kingdom of Heaven belongeth unto them. So that if any person come into Covenant and procreate children, that man and his issue are foederati, and may grow up into a further body from that beginning. From this we may see the true ground of all Covenants as they receive difference from the parties enjoying R, whether personal, family-Covenants, or national. Personal is the cause of family-Covenants, as Abraham's Covenant, the ground of his Families' entrance: and so the Covenant made with the Family the ground of national, as in the Families of Jacob cast together, made all Israel under Covenant. And herein appears the truth of the former distinction, that the Covenant is made according to internal force and efficacy, or outward administration only.
The things on God's part promised under this manifestation to Abraham and his subfederates are held forth in these and the like expressions: I will make thee a great Nation, and I will bless thee, and make thy name great, and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all Families of the earth be blessed.R Unto thy seed will I give this land.R Lift up now thine eyes, and look from the place where thou art, Northward and Southward, and Eastward and Westward. For all the Land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered.R Fear not Abraham, I am thy shield, and thy exceeding great reward.R Look (p53) now towards Heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be.R I am the Almighty God: and I will make my Covenant between me and thee, and will multiply thee exceedingly, and thou shalt be a Father of many Nations. And I will make thee exceeding fruitful, and I will make Nations of thee, and Kings shall come out of thee. And I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan for an everlasting possession, and I will be their God.R By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy Son, thy only Son, That in blessing, I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore, and thy seed shall possess the gates of his enemies. And in thy seed shall all the Nations of the earth be blessed; because thou hast obeyed my voice.R
The grand Promises of this Covenant are, that God would be the God of Abraham and of his seed, whereby is signified, that God would be to him, what he had revealed himself to be, his King, and Father, his Portion and Protector; that he would pardon his sin, write his Law in his heart, lead him into all truth, defend him from all evil, and in due time receive him unto glory. Happy are the people that be in such a case: yea, blessed are they that have God for their God.R This God is our God for ever and ever, he shall be our guide until death.R And this is implied, in that the Lord expressed himself unto Abraham to be Almighty, or All-sufficient, the nurse of all living things, strong, and potent to do whatsoever he will, who can bring all things to nothing, as he made all things of nothing, can give and take away, give plentifully, abundantly, as pleaseth himself, whose goodness doth copiously reach unto all his creatures. The Septuagint Interpreters N sometimes express this title by the common name of God: sometimes they omit it altogether, and for I am God Almighty, they translate I am thy God: sometimes they put for it, the God of heaven, Psalm 91:1, sometimes they render it by a word that signifieth fit, sufficient, strong and potent. Job 31:2, but most commonly Almighty, Omnipotent, able to do all things, Job 15:25 and 22:25 and 23:16 and 26:16 (??) and 27:11 and paraphrastically, who hath made (p54) all things, Job 8.3. Sometimes they turn it heavenly, Psalm 68.15, once they retain the Hebrew word saddai (shaddai), Ezek.10.5, and once they use an expression, N which comes nigh to self sufficiency and contentation, Job 29.5: qui materia copiosus est valde. But when God manifested himself to Abraham to be God Almighty, the meaning is not so much to express what God is in himself, as what he would be to Abraham and his posterity: as afterwards when he saith he would be known unto them by his name Jehovah,R thereby is meant that he would give being to the promises formerly made unto them. And in many passages,R when the Scripture speaks of the eternity of God, the absolute eternity which respects God himself, is not understood: but that whereby he will show himself eternal in his love and favour and rich grace towards his people. Art not thou from everlasting, O Lord our God, we shall not die.R And when the promise was made to Abraham, that in him, or in his seed, all nations of the earth should be blessed,R therein was preached the Gospel unto Abraham, that the Gentiles should be turned from their sins, justified by faith, adopted to be the Sons of God, made partakers of the promised Spirit, and receive the Inheritance purchased for the Saints.
Unto these spiritual blessings, it pleased God to add the promise of many and great temporal good things,N which are fully branched out in the words before cited, and may be reduced to these heads. 1. Protection,R I am thy shield. The Septuagint hath it, I will protect or stand betwixt thee and all dangers, that may threaten, or seem to come nigh thee. The like promise is often repeated in Scripture, wherein not simple aid or vulgar manner of protection is signified, but present, certain, effectual defence, nigh at hand continually, and that performed with great care and promptness of mind. 2. Riches and honour, I will make thee great and thy name shall be great. 3. Multiplicity of seed;R I will multiply thee exceedingly. There be three things in Scripture and Heathen Authors,N which are used proverbially, to signify a huge and exceeding great number, the dust of the earth, the sands of the sea, and stars of Heaven. And all these are brought to resemble the exceeding number into which the seed of Abraham should break forth, Gen.13.16. & 22.17. Gen. 15.5. 4. The Land of Canaan is promised as an everlasting possession, and therein holy Government, Church ordinances and other blessings attending thereon: (p55) all which are stated upon Abraham and his natural seed by Jacob, and we find verified in them.
Touching these blessings we must observe first, that God gave more of the temporal, less of the spiritual to the natural seed in the first ages: but in the latter ages more of the spiritual blessings, less of the temporal and outward to the Christian seed of the Gentiles.
Secondly many of Abraham's carnal seed enjoyed the outward blessings, which reached not the spiritual; as infinite numbers that dwelt in the Land of Canaan, and being Jews outwardly did partake in outward privileges belonging to the posterity of Jacob.
Thirdly, those that enjoyed this outward part of Abraham's blessing and privileges of the Covenant, cannot be called strangers altogether from the Covenant of promise: for the Apostle confesseth, that the carnal Jew in his time, was not wholly broken off from the Covenant and the Service of God, with the promises:R which may be said of carnal Christians, which live within the pale of the visible Church, with correspondency in some measure unto the ordinances, These enjoying the outward blessings of Abraham, are in the eye of the Scripture reputed to be within the Covenant of grace, whereof we have an apparent proof, Deut. 29.10. Where all are said to enter this Covenant to the very hewer of wood and drawer of water, amongst whom was the carnal, as well as spiritual seed.
Fourthly, it is to be observed, that the possession of the Land of Canaan, as it was a part of their outward happiness, so it was a type of the eternal rest, Heb. 4.1. as shall be proved more at large hereafter.
It may be demanded how the Land of Canaan, which the Israelites possessed for a time, can be called an everlasting possession.
The answer is, that the word translated everlasting doth not ever signify that which shall have no end, but an age, term or continuance. It is spoken of the actions and virtues of God: of the time past or future. Of the time past, and so we read of the bounds of ages, Prov. 22.28. The paths of ages, Jer. 18.15. The days of ages, Deut. 32.7. The years of ages, Psal. 77.5. The deserts of ages, Isa. 58.12. Joshua 24.2. I held my peace of old, Isa. 42.14 that is, long time. Of the time to come with determination certain or uncertain, as until the year (p56) of Jubilee, as long as he liveth, as long as the Law of Ceremonies is in force, or as long as the earth endureth, and such like, as, He shall serve thee for ever, Deut 15:17. and is until the year of Jubilee, Lev 25:40,41. he shall serve them for ever, Lev 25:46. that is, all the days of his life. He shall appear before the Lord for ever, 1 Sam 1:22. that is, as long as he liveth.N R I will praise the Lord for ever and ever, Psalm145:1,2. that is, as long as I shall have any being, Psalm 146:2. So the cares of this age, Matt 13:22. is put for the cares of this life, Luke 8:14. The Covenant of the Sabbath and Circumcision is called everlasting, Exod 32:16,17; Gen 17:13. that is, during the time of the Old Testament, or until the time of Reformation. The earth standeth for ever, Eccles 1:4; Psalm 104:6. that is, as long as the world shall endure, as long as the fashion, tenor or form of the world shall continue, 1 Cor 7:31. The grave is called the house of ages, or an everlasting house, Eccles 12:7. The desolations which shall end in the space of 70 years, are called everlasting desolations, Jer 25:9. And that which whiles it lasteth, is never interrupted, is said to be everlasting,N Psalm 25:6. Thy mercies which are everlasting, that is, which thou always usest, being never interrupted. So it is a perpetual speech, which is never interrupted or broken off, though it may have an end. So that we must wisely consider what doth agree to every place, even to the appointed end, and that rather hidden in the will of God, than made known to men. And if we take the Land of Canaan properly and literally, it was not the everlasting Inheritance of Israel absolute, but relative, not for ever, but for a long time prescribed of God, even until the time of Reformation: But if we look to the thing signified it is an everlasting inheritance to the spiritual seed.
These promises were freely made of grace, and of mere grace the blessings promised were conferred upon the seed. For Abraham himself was an Idolater,R when it pleased God to call him out of Ur of the Chaldees, and to make these rich promises unto him. And as Abraham's calling was of grace, so are all the promises made unto him when he was first called. The wages is due unto him that worketh upon desert,R but the inheritance was given to Abraham by promise. Abraham believed God, and it was imputed to him for righteousness.R And if faith be reckoned to Abraham for righteousness, he hath not to glory before God.R We read indeed the Lord said unto (p57) Abraham, for because thou hast done this thing, and hast not withheld thy Son, thine only Son, That in blessing I will bless thee etc.R But the same promise God had formerly made to Abraham, and faith in these promises was the cause of his obedience; therefore his obedience was not the cause why God gave the promise. An occasion or antecedent it might be of the renewing of the promise at this time, but it was no cause of the promise itself, nor of the accomplishment. For that without which, and before which the promise was, could not be a cause of the promise, or the good promised. Besides, the basis and foundation of this promise is Christ, whose incarnation could not be merited by Abraham's obedience. The particle because, is a note of order and consequence, showing to whom the promise did pertain, not of the cause why it was made, or the good promised should be performed.
If it be said, the good promised to Abraham is called a reward.R
The answer is, the word reward sometimes doth import nothing, but an absolute and free gift of God, though no action went before to which recompence was due: as Gen 30:18. Leah saith, God hath given me my reward, because I have given my handmaid to my husband; Psalm 127:4. Children are the Inheritance of the Lord, and the fruit of the womb is his reward.R There is a reward of a debt, such as is due to the workman for his labour upon desert: and a reward of grace, such as God giveth to them that labour in well-doing according to promise. A reward is given to the worker of free grace, but not for his work as the procuring or deserving cause. There is a relation of order and consequence betwixt the work and the reward, that the one goeth before and the other followeth, but not a proportion of equiparancy, price or degrees, that the one should match or purchase the other. A recompence is given to obedience, as comfort or solace to them that suffer for well-doing:N&R but it is not given for their obedience, as wages to the labourer, or lands and posessions for the price paid in hand. Reward is sometimes called retribution, but in Scripture not only the reward of good or evil, but simply good or evil done is thereby signified, though nothing went before to deserve or procure it.R Thou hast shewed this day how thou hast dealt well with me.R If I have rewarded evil unto him that was at peace (p58) with me.R The Lord hath dealt bountifully with me.R He hath not dealt with us after our sins, nor rewarded us after our iniquities.R Deal bountifully with thy servant.R And if a benefit freely vouchsafed be called a retribution, the retribution promised and of grace conferred upon the workers of righteousness, doth not infer dignity or worth in the work rewarded.R For when God doth perform his promise of mere grace, he is said to retribute, not that he oweth anything to any man, or that he can receive any that hath the reason of a benefit, but because he doth good unto them according as of his rich grace he was pleased to promise.R And if God be said to render or repay a reward, thence it will not follow, that good works can merit ought at the hands of God: for the word N is of far larger signification, and imports no more sometimes, but to restore to one, that which was his own before; as Matthew 22:21, Render to Caesar, the things that are Caesar's. Luke 9:42, It is said of the child that our Saviour healed he restored him to his father. Luke 4:20, He gave again the book to the Minister. Sometimes it is to give without respect to merit or desert; as Matthew 27:58, Pilate commanded the body to be given unto him. Acts 4:33, With great power the Apostles gave testimony of the resurrection of our Lord Jesus Christ. Numbers 3:3 & 36:2. 2 Chron 6:23. where the Hebrew hath nothing but give, the Septuagint translate it render or repay. Moreover, it signifieth to repay according to vow or promise, as is to be seen in many places in Scripture: Deut 23:21. Psalm 22:25. Psalm 50:14 & 116:12,17. Hosea 14:2. Job 2:10. Nahum 1:15. In brief there is a retribution of justice strictly taken, which is according to desert: Judges 1:7. Jer 32:18. Exod 22:5,6. and there is a retribution of grace and bounty, which is of favour according to promise, as Ruth 2:12. Proverbs 13:21 and 25:22. not to add, that he that first doth good or evil, is said to retribute: Psalm 137:8; Psalm 35:12. So that if God be said to render or retribute according to our righteousness, it is not in respect of the worthiness of our deeds, as if they deserved it, but of his free promise and rich mercy, whereby he hath bound himself to accept of our sincere obedience, and graciously to reward it.N
As God was pleased freely to make these promises to Abraham, so also to confirm the same unto him by Oath. By my self have I sworn saith the Lord. Wherein God willing more abundantly (p59) to show unto the heirs of Promise the immutability of his counsel, confirmed it by an Oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us. Abraham was strong in faith, yet was it not superfluous or altogether needless, that God of his superaboundant love and mercy, should add his Oath to the former promise, for the further settlling and assurance of his servant. Here that common saying may be of use, Aboundant cautelousness [abundant cautiousness - ed.] doth not hurt, nay, it is of great profit and behoof [benefit - ed.]. But this is to be further noted, that God had respect to the posterity of Abraham. For Isaac was present then, to whom the promises were confirmed in his father: which, when both the one and the other, ought to inculcate to their posterity, it was a matter of no light moment, that they might holily affirm, that God hath confirmed them both by word and Oath.
In this passage, Abraham believed God, and it was imputed to him for righteousness,R both the spiritual good things promised on God’s part in the Covenant, and the condition required on man’s part, are implied. For the Apostle hence concludes, that Abraham was freely justified by grace through the redemption that is in Christ Jesus: and in this is included all eternal and spiritual blessings, which do accompany each other. For whom God doth justify, them he glorifieth. In the first expression, the thing required on our parts was obscurely implied, and we had much to do to find it out: but in this passage it lieth bare. Abraham believed, etc. This condition in Abraham, the Apostle fully followeth against the Justiciaries of his and our times, opposing it to the condition of works in attaining the blessings of Abraham, strongly proving that this faith made Abraham the friend of God, and a justified person, having nothing to glory in this kind before God, from any work. But seeing this text is so oft alleged and pressed by the Apostles, and so much controverted among men, it is not amiss to handle the words more at large. In the Original word for word they run thus, He believed the Lord, or in the Lord, and he imputed that to him righteousness. The Septuagint render it, and the Apostles allege it thus, Abraham believed God, and it was imputed to him for righteousness: the word, believed, imports, he thought the words of God to be sure, certain, (p60)
[Footnotes for Part 1 Chapter 6: 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.]
Gal. 3:16.<BACK>
Gal. 3:13,14.<BACK>
[I am not sure to which sentence in the text this footnote refers] [3850] parabole in typo vertit Tremelius ex Syri interpretis [Hebrew letters Mem Tav Lamed Aleph] que vox Hebraicè [4912] mashal est, & apud Evang. Matth. 13:25, Propheta Psal. 78:1 redditur [3850] parabole. Theod. in Epist. ad Hebr. 11<BACK>
Gen. 17:4<BACK>
Gen. 17:7<BACK>
Gen. 18:12 [reference wrong? maybe 21:12]; Gal 3:16 <BACK>
Gen. 12:3 and 18:18 and 22:18<BACK>
Rom. 4:16,17<BACK>
Rom. 4:11<BACK>
Gal. 3:14,29<BACK>
Rom 9:7,8 and 2:28,29<BACK>
Gen. 17:11,12,13<BACK>
John 8:37,40<BACK>
Acts 3:25<BACK>
Luke 18:9<BACK>
Gen. 12:2,3<BACK>
Gen. 12:7. Gen 18.18<BACK>
Gen. 13:14,15,16<BACK>
Gen. 15:1<BACK>
Gen. 15:5<BACK>
Gen. 17:1,2,4,6,7,8; verse 19<BACK>
Gen. 22:16,17,18; and 24:7<BACK>
Psalm 33:12 and 144:15<BACK>
Psalm 46:14<BACK>
Hieron. in Ez. 1. Shaddai. Sym. Theod. (ikanon ?) translaterunt, quod nos fortem, robustum possumus dicere Isaiah 13:6 (MShaVay ?) Sept (para to theou ?) Gen 49:25; Gen 17:1 and 28:3 and 35:11. (chleronomia ichanou ?) Sept. (pantochratos. ho ta panta poiesas ton epouranion?)[Greek and Hebrew unclear to me - please email for scan of this page if required]<BACK>
hote emen hulodes lian (?)<BACK>
Exodus 6:3<BACK>
Psalm 90:2; Psalm 102:12, 13, 28, 29<BACK>
Hab 1:12<BACK>
Gen 12:2,3; Acts 3:25; Gen 22:17,18; Heb 6:14; Gal 3:8<BACK>
Voss. resp. Ra. v rsp cap. 23<BACK>
Psalm 3:4 & 7:11; Psalm 18:3<BACK>
Numb. 23:10; Deut 10: 22; Gen. 32:12,13; Jer. 15:8; Hos 1:10; Hab 1:9; Isa. 10:22 & 19:19 (?); Jer 33:22<BACK>
Theocrit. Joyll 14. Horat. Car. Od. 28 Sen. in Med. Ovid Trist. Eleg. 4.<BACK>
Rom 9:4<BACK>
Horat. Serviet, aeternum qui parvo nesciat uti<BACK>
1 Sam 13:13<BACK>
Ovid, Meta l. 1. Ad mea perpetuum deducite tempora carmen<BACK>
Josh 24:2<BACK>
Rom 4:4 [& Gal 3:18 - PJR]<BACK>
Gen 15:6 [as quoted James 2:23 - PJR]<BACK>
Rom 4:2<BACK>
Gen 22:16,17<BACK>
Gen 15:1,2<BACK>
Genbrard. in Psalm 126<BACK>
Alia est compensatio qua pro uno redditur aliud. Alia qua propter unum redditur aliud. Psalm 18:20<BACK>
Gen 50:15<BACK>
1 Sam 24:18<BACK>
Psalm 7:4<BACK>
Psalm 13:6 & 116:7<BACK>
Psalm 103:10<BACK>
Psalm 119:17 & 142:7<BACK>
Isa. 3:9; 2 Sam. 16:12<BACK>
Psalm 103:2; Judg. 9:16 [It is not clear to me which exactly which sentences the last few texts are references for - PJR] <BACK>
Verbum "GML" [Hebrew letters] quod vulgò reditur, retribuere, non semper significat parpari referre, seu idem reponere, nimirum beneficium pro beneficio, injuriam pro injuria, sed etiam priorem conferre in aliquem, vel bonum, hoc est, benefacere, etc. Kinch. ad vers. 4 c. 3. Joel. Mius in Psalm 13:6 <BACK>
That a company of miscreant wretches should be beloved, saved, and a Son slain; reason cannot reach it, religion doth not desire it, nature doth not require it, justice doth not exact it, only love has done it<BACK>
Gen 15:6. Rom 4:3. Gal 3:6. Jas 2:23<BACK>
