and difference This may quickly be dispatched in few words for their agreement and difference may easily bee discerned by those things which have beene already delivered the onely thing which is now necessarily to be touched is the meaning of the words and the divers significations of them These being made plaine it will appeare that all the agreements and differences between them have been before fully laid open and expounded First for the Law it is in the Originall Hebrew Scriptures called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Torah a word derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Horah which signifieth to teach to instruct to admonish and also to shoot forth Arrowes and Darts and so if wee consider it according to the true notation of the name by Law in Scripture may be understood any Doctrine Word or Writing which doth teach instruct and admonish men how they ought to live and how to walke before God or among men and any Precept which as a Dart or Arrow is fastened in our hearts by our Teachers But in the New Testament the Law is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is derived of the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies to distribute because the Law injoyneth to distribute and give to God and men their due and the revelation of the Word and Law is Gods distribution or dividing of his promises and his will amongst men So then the word Law considered according to the naturall sense of it in the Originall Scriptures of the Old and New Testament may signifie any Doctrine Instruction Law Ordinance Custome and Statute humane or Divine which doth teach direct command or binde men to any duty which they owe to God or any of his creatures And indeed thus far the signification of it doth extend For in Scripture it signifies sometimes the speciall Lawes of Heathen Nations as of the Medes Persians and the statutes and customes of men according to which they live among themselves and their doctrines and instructions but I omit the humane significations of it as not necessary for our present purpose and I come to the divine which are divers in Scripture 1 First this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Torah signifies in a most large sense any godly or profitable Counsell Doctrine Instruction or Precept which Parents give to their children or one man to another either by word or writing which is not contrary but according to the will of God and the rule of godlinesse and serves to direct a man how to live or how to walke either in his generall or particular calling Thus the word is often used in the Booke of the Proverbes as Chap. 3. 1 and 4. 2. and 7. 2. In which places the wise man exhorts his sonne to keepe his Law that is all his Precepts Counsels and Doctrines and not to forget or forsake them 2 Sometimes it signifies in a large sense the whole Doctrine of the Word of God which he hath at any time revealed or doth reveale in the whole Scriptures both of the Old and New Testament and so it includes the Law of Moses the writings of the Prophets and all the Evangelicall promises made unto us in Christ from the beginning thus it is used Psal. 1. 2. in these words But his delight is in the Law of the Lord and Psal. 19. 7. The Law of the Lord is perfect converting the soule that is Gods Word for the Law alone without the Gospell cannot convert soules and Psal. 1 19. in divers places where the Law is said to quicken and to be the godly mans delight and to comfort him in trouble 3 Sometimes this word signifies onely the Scriptures of the Old Testament as Iohn 15. 25. where our Saviour citing a speech out of the 35 Psalme 19 verse saith it is written in the Law that is the Old Testament And the Apostle 1 Cor. 14. 21. repeating the words of Isaiah Chap. 28. 11. saith it is written in the Law 4 Sometimes it signifies the whole Doctrine of the five Bookes of Moses as Iosh. 1. 7 8. Let not the Booke of the Law depart out of thy mouth and Luke 24. 44. where our Saviour distinguisheth the Law that is the writings of Moses from the Psalmes and the Prophets Also Mat 12. 5. Ioh. 7. 23. and Ioh. 8. 17. things written in the Booke of Genesis as well as things written in the other 4. books are said to be writtē in the law 5 Sometimes the word Law signifies in a more strict sense The Doctrine of the Law as it is different frō the doctrine of Grace and is opposed to the plaine Doctrine of the Gospel that is the whole summe of Precepts Morall Ceremoniall and Iudiciall set downe in the Writings of Moses thus the word is used by the Apostle in the Epistles to the Romanes and Galatians where hee opposeth the Law and Doctrine of Workes to the Gospell and Doctrine of Faith 6 Sometimes by law in a most strict sense is meant either the morall Law conteined in the ten Commandements as Exod. 24. 12. or any of the Ceremoniall Lawes as the Law of the burnt-offering Levit. 6. 9. the Law of Sacrifice vers. 14. the Law of the sinne-offering vers. 24. or the Iudiciall Law and any precept therof as Exod. 18. 16. Deut. 17. 11. 7 Sometimes the word Law signifies the Doctrine of the Gospell which as a new Law commands us to repent of all our sins and to beleeve in Iesus Christ Thus the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used Isa. 2. 3. where the Prophet saith That in the last dayes the Law shall go forth out of Zion and the Word of the Lord from Ierusalem meaning the publishing of the Gospell from thence into all Nations of the world and the Gospell as it injoyneth us to beleeve is called the Law of Faith Rom. 3. 27. 8 Sometimes the word Law signifies the power authority and dominion either of the flesh and the Old man of sin dwelling in our members or of the Spirit and the New man ruling in the mind where the Apostle saith I see another Law in my members warring against the Law of my mind that is I see the power of sinfull corruption and of the Old man striving against the Spirit or part renued and Rom. 8. 2. For the Law of the Spirit of life in Christ Iesus hath freed me from the law of sin and death These are the divers significations of the word Law which is called Torah in the Old and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the New Testament The word Gospel is in the Hebrew text in the old Testament called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bessorah and in the new Testament {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they both signifie good news glad tidings and a joyfull message the one is derived of the Hebrew verb {non-Roman} {non-Roman} {non-Roman}
them Thus if we understand these words in the Evangelicall sense we cannot bee deceived but may know the truth and how to answer all gainesayers I could bring many Instances of this nature but these are sufficient to shew that before wee can sufficiently expound rightly understand the Gospell it is meet that we should know and be able to shew the nature and also the agreement and difference betweene the Law and the Gospell and betweene the Old and New Testament Wherefore before I come to the particular expounding of the Gospell of Saint Iohn which I have undertaken I will follow the steps of the learned of former times and will endevour to shew briefely the agreement and difference betweene the Old and New Testament betweene the Old Covenant of Workes and the New Covenant of Grace and between the Law the Gospell in the first place And in so doing I will labour to reform some things which they have done before me and to handle this point a little more distinctly For whereas the most part of them doe confusedly compare the Law and the Gospel together without distinction of the words and while they labour to make the Gospell more glorious by all meanes they doe put too great a difference betweene it and the Law which hath beene a cause of much errour to many and even of vilifying and contemning the Old Testament and the Law My desire and purpose is first to shew the severall acceptations and the true sense and meaning of the words and then to declare the true agreement and difference and to make those differences which are observed by others to agree together so far as truth will suffer and to cut off all vaine and needlesse differences This doing I hope I shall reserve to each their due reverence and respect God shall have his glory by both the Law and Gospell Your hearts shall be enabled with love of both and you better enabled to understand the true meaning of the Gospell and to feele the power thereof in your soules CHAP. II. FIrst for the word Testament it doth signifie the last Will of a man which he makes before his death and leaves behinde him either in word or writing testified by seales and witnesses By vertue of which Will hee doth dispose his lands and possessions which he hath purchased and all his goods which he hath gathered in his life time and doth bequeath them as hee himselfe will and to whom hee thinkes fit either freely or with condition to have and hold them after his death and not before This is the true and proper meaning of the Word and thus it is used by the Apostle Hebr. 19. 16. And because the Apostle there cals the Covenant Christs Testament and also elsewhere in his Epistles wheresoever hee doth speake of the Old and New Covenant that is of the Covenant of the Law and of the Gospell doth use the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} even the same which there he useth for the last Will and Testament of a Testator whereupon it comes to passe that the Bookes of the Law and the Prophets before Christ and the Covenant in them are called the New Testament and that very fitly in some respect I meane in respect of Christ the Mediator For the truth is that the Covenant of Grace more obscurely revealed to the Fathers in the writings of the Law and Prophets and more plainely in the Gospell and writings of the Apostles was never in force neither could be ratified but by the death of Christ It was before his comming sealed by his Blood in Types and Figures and at his Death in his Flesh it was fully sealed and ratified by his very Blood it selfe actually and indeed shed for our sinnes and in this respect it may be fitly called the Testament Because as a Testament is not inforce till the Testator be dead and where a Testament is there the death of the Testator must come between to ratifie it So it is with the Covenant of Grace and the promises therein made unto us Christ hath performed and purchased all things necessary for us doth freely give to us himself his righteousness and all his treasures as a man gives his Lands and Goods in his last Will but they cannot be of force to bring us to heaven till his death come betweene as a satisfaction for sin also It is as necessary that Iustice should be satisfied for sinne by his Death as righteousnesse of life performed and salvation purchased by him for us Secondly as a man doth seale his Testament when hee seeth or imagineth that his death is at hand So Christ at his last Supper by instituting the Sacrament of his Body and Blood and by the outward Signes and Seales therein contained did seale to his Church the Covenant of Grace Thus in respect of CHRIST the Mediatour God and Man the Covenant of Grace and the writings Old and New wherein it is contained are called Testaments But in respect of God the Father and in respect of God considered simply or as the Maker of the Covenant with man and the party betweene whom and man the Covenant is made the Covenant and the Writing Old and New wherein it is comprehended can in no case be called a Testament because a Testament is of no force without the Testators death But God the Father never dyed nor can die neither God simply considered nor God the Maker of the Covenant with Man and the other party in it wch is opposed to Man Only Christ dyed as hee was Mediatour God and Man and as he was made a partner with Man and stood on his side in the Covenant and as he is the Testator and free giver of his Word in the Old and New Testament and of his graces and gifts therein promised so they are called Testaments and in no other respect at all From the word Testament thus expounded wee may easily collect and gather what is the nature of a Testament and both the agreement and the true and maine difference betweene the Old and New Testament and the Writings contained in both First we see that they both agree in this that they are the Writings and Instruments of one and the same Christ and his last Will in which and by which hee doth give himselfe to his Church withall his righteousnesse and obedience and all the blessings which thereupon depend and they are both sealed by his Blood and ratified by his death This is manifest by the exposition of the word before laid downe wherein is shewed that both the Old and New Writings of the Covenant are called by the name of Testaments only in respect of Christ the Mediatour and as they are sealed by his Blood and ratified by his Death and he is the Testator in them as hee is Mediatour If either of them bee not sealed ratified and proceed from him as Mediator it is no Testament at all to call it a
Manicheans Anabaptists Antinomians blasphemous Servetus and the rest who have not beene ashamed to teach boldly that the fathers did never partake of saving grace in Christ neither were under the same Covenant of life with us but onely were fed with temporall promises and earthly blessings as hoggs and calves for the slaughter And let us count the Popish fiction of Limbus patrum a doating dreame justly to be abhorred of all true Christians as a loathsome abomination Secondly the differences noted betweene the old and new Covenant of grace serve to magnifie in our eyes Gods extraordinary love and bounty towards us who now live in the light of the Gospel Though the Fathers were fed with the true Bread of life yet in a small measure and more coarse manner prepared and though the light of life shined to them yet it was dimly through clouds and mists The tast and sight which they had of Christ did in this life more increase their hunger then satisfie their appetite and more increase their thirst after him They had few examples and present patternes of holy men to follow the number of beleevers was small and so there were but few helpes and encouragements in true Religion The gifts of the spirit were rare scarce to be found in two or three among a great multitude and those gifts of knowledge faith and heavenly wisedome which those few had were small and not so eminent But the Lord hath opened to us the windowes and floodgates of heaven and rained downe more abundantly all blessings upon our heads he hath made the river of life which glads the citie of God flow among us in full streames he hath fed us to the full with the bread of life so that Hypocrites begin like Israel to loath his heavenly Manna we live in the glorious light and see Christ clearly we have many examples of godly men on every side round about us to provoke us many patternes to worke by much encouragement plenty of all gifts of learning knowledge wisedome Faith love and the like Now how comes this to passe Is it because we are better then our forefathers or because wee have better deserved Surely in no case for they were by many degrees more excellent in naturall gifts then we lesse rebellious and more ready to make good use of small meanes then we are of greatest Which of us dares compare with Ezoch Noah Abraham or David As the world grows old and we grow weake in bodily strength and low in stature so we still grow more and more strong in corruption and in frowardnesse of heart And the Lords mercy and bounty is so much greater to us then to them because we are further from deserving any mercy then they were and do deserve more misery The onely thing wherein we are better then they is this that the Lord hath shewed more goodnesse to us then them wherefore let us all confesse and say to the glory of God that it is his mercy not our merit to him belongs all the praise It is not of him that willeth nor in him that runneth but in God that sheweth mercy To him be glory and honour for ever world without end CHAP. XV NOw having laid downe the agreement and difference betweene the new and old Covenant of grace that is the Covenant as it was made with the Fathers before the law and the Covenant as it is now plainly published in the Gospel It followes now that I should shew the agreement and difference betweene the same pure and plaine Covenant of grace in the Gospel and the mixt Covenant wch God made with Israel on mount Horeb by the Ministery of Moses which consisted partly of the Covenant of workes and partly of the Covenant of grace as is before noted If I should insist upon all the Differences and Agreements which are betweene these two Covenants I should repeat all the agreements and differences which I have before declared to be betweene the Covenant of nature and of grace and also betweene the old Covenant of grace and the new For the first part of the Covenant which God made with Israel at Horeb was nothing else but a renewing of the old Covenant of works which God made with Adam in Paradise And the second part which God made with them first obscurely when he gave them by Moses the Leviticall Lawes and ordeined the tabernacle the Ark and the mercy seate which were types of Christ and secondly more plainly in the plaines of Moab which is set downe in the book of Deuteronomie this was nothing else but a renewing of the Covenant of grace which he had before made with their Fathers Adam Abraham Isaac and Iacob And therefore the same agreements which I have before shewed to be betweene the Covenant of nature and of grace the same are betweene the first part of the Covenant which God made at mount Sinai and the Covenant under which we now live in the Gospel Likewise there are the same differences one only excepted for whereas in the first Covenant of nature God and man were friends both just and righteous both lovers and neither of them offended now in renewing the same Covenant with Israel the parties were at variance for God was provoked to wrath and man by sinne was become an enemy even as they were at the making of the Covenant of grace In like maner if we consider the second part of the Covenant made with Israel it being the same with the old Covenant of grace we shall finde betweene it and the new Covenant of the Gospel the same agreements and differences which I have last before shewed to be betweene the old and new Covenant of grace Wherefore I will now take the whole Covenant which God made with all Israel by the ministery of Moses as it consists of both these parts joyntly together and so I will compare it with the Covenant of the Gospel and shew the agreement and difference betweene them And first for the things wherein they agree besides those before named wherein the parts of the Covenant made with Israel doe agree with the covenant of the Gospel I find but two onely First they agree in the maine and principall end namely the revelation of the glory of the goodnesse justice and mercy of God in mans salvation at this they both ayme and in this they both agree Secondly they both agree in this that both of them doe promise unto us justification and salvation in Christ and both require in us a continuall endeavour to fulfill the whole law as neare as we can every man in his own person For although Christ is the end and fulfilling of the law for righteousnesse to all true beleevers yet after that we are justified by his righteousnesse it is required in every one of us that we should labour to avoid every sinne against the Law and doe all holy duties which the law requires so farre as we are able this we