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A67095 The manifold vvisedome of God In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. workes. Their agreement and difference. By G. Walker, B.D. pastor of Saint Iohn the Evangelist in Watlingstreet. Walker, George, 1581?-1651. 1641 (1641) Wing W361; ESTC R217663 63,825 196

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order read frame and line 14. after the word Greeke put in word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and line 16. after the word New put in and the Septuagints in the Old page 51 line 8. read tree of Knowledge page 56 line 4. read in his owne person page 77. line 19. put out all page 90. l. 19. put in the page 103. l. 7. read unprofitable servants for unprofitablenesse page 142. line 22. for Christs read Christs blood CHAP. I. A briefe Treatise concerning the agreement and difference betweene the Old and New Testament the first Covenant betweene God and Man in Innocency which is the old Covenant of Works and the New Covenant made with Mankinde in Christ which is called the Covenant of free Grace also betweene the Law and the Gospell IT is an Ancient custome which hath beene for many Ages in use among the learned before the entrance into the large Exposition of the Gospell of Christ in the New Testament to premise and lay downe by way of preparation the nature difference and agreement between the Old and New Testament the Covenant of Workes and the Covenant of Grace the Law and the Gospell the Prophets and the Evangelists And surely if wee doe rightly consider the end and use of this practise and the profit and benefit which may arise from the knowledge of the nature of these beforehand and of the true difference and agreement betweene them we cannot but judge those learned men worthy of imitation and that it will be profitable for us to walke in the same steps when like occasion is offered For the knowledge of the true difference of the Old and New Testament the Covenant of Workes and the Covenant of Grace the Law and the Gospel will not only give us great light for the right understanding of divers particular speeches used in the New Testament by the Evangelists and Apostles but also may keepe us from many dangerous errours and enable us to answer the Objections of the Adversaries which they make out of the words of the Apostles and Prophets wrongfully wrested and misconstrued according to their owne foolish imaginations As for example sometimes the Apostles exhort us to observe the things which by Tradition have beene delivered unto us and command to observe the good orders and Ordinances established in the Churches Now a man not knowing the difference betweene the Old and New Testament the Law and the Gospel when hee heares such speeches may imagine that in those words he is injoyned to observe the Traditions and Ordinances of Moses and so may with the seduced Galatians fall into a great errour So in some places of the Apostles we read That they who are borne of God sin not That they who sin are of the Devill That they who sinne wilfully after that they have received the knowledge of the truth can have no sacrifice for their sinne And that he who beleeveth not is condemned already These things when a man heares or reades who is igno rant of the difference betweene the Law and the Gospell hee may imagine with our new up start Heretiques That every sinne which a man willingly commits doth prove him to be a childe of the Devill destitute of all grace And that when men are once called and justified they cannot willingly sinne any more And many such errours he may runne into but if he understandeth that sinne in those places signifieth sinne against the Evangelicall Law the two Commandements of the Gospell which commands us to beleeve and repent and not every sinne against any Commandement of the Law hee cannot bee deceived For sinne against the Gospell is when a man being before called to beleeve and professe the Gospell and having received the Commandements thereof which injoyne repentance of all sinne and beleefe in this Iesus Christ whom the Gospell preacheth doth afterwards rebell against these two Precepts that is falls into infidelity and impenitency which is wilfull Apostacy Now these sinnes none can commit who is borne of God or hath any true saving grace in him and if wee thus understand sinne wee shall not be deceived So likewise the Evangelists and Apostles do tell us that if we doe such and such good workes we are righteous if wee call on the Name of the Lord wee shall be saved and our Saviour saith that he will pronounce them the blessed of his Father and will say to them Come inherit the Kingdome for yee fedde mee when I was hungry and visited mee in prison In that yee did these things to my little ones And againe Many sins are forgiven her for shee loved much If wee know not the difference betweene the Law and the Gospell we may by these speeches be moved to thinke that men are justified and saved by their workes and may merit heaven by good deeds as the Iewes and Papists doe beleeve But if wee know that by good deeds and righteous workes the Evangelists and Apostles doe commonly meane not simple workes of obedience to the Law but works done by a true saving and justifying faith he cannot be deceived For such workes have these two prerogatives above all others First in that they are fruits of a justifying faith which can never faile and doe proceed from the spirit of repentance which makes us one with Christ sonnes of God in him and abides in us as an immortall seed they are infallible tokens of our justification and do assure unto us the Crowne of glory which Christ hath purchased for us and the kingdome of heaven which is the inheritance of sons And therefore we may truely say that he which doth such workes is righteous and shall be saved and injoy all blessednesse not meaning that they make him righteous or merit Heaven but that they are the evidences of his right to heaven And the more they are and the greater and more excellent the more they testifie a mans union and communion with Christ by a lively faith and give more assurance of a greater reward Secondly being the workes of a man that is justified by faith and hath perfect communion of Christs righteousnesse they have all their spots and staines cleansed and covered with the robe of Christs righteousnesse and all their defects thereby supplyed to the full and so they are perfect righteous workes as well as the doer of them is a perfect righteous man not in themselves but by vertue of Christ his obedience which is communicated and imputed to the worker of them and in him to them also They are righteous and are so called not actually or effectually but passively that is not for making the doer of them righteous but by the doers receiving of Christs righteousnesse by that faith whereof they are fruits which righteousnesse doth supply all their defects and makes them righteous not by reason of a naturall change in themselves or alteration of their nature but by spirituall communion which they have of it together with the doers of
fit for the presse the publike view of the world and here I offer them up to God as a sacrifice of thanksgiving for his bounty extended to me by you his instruments by whose charity my necessities have beene supplied the burthen of worldly care removed from my shoulders and I have beene enabled and encouraged to performe these workes with cheerfulnesse If with you to whom I tender them as testimonies of my love and tokens of my thankfull heart they find acceptation and prove profitable to the Church and people of God I shall thinke my vowes performed my desires in some good measure obtained and the best recompence of my paines which I expect and seek in this world received And with strength courage alacrity and cheerfulnesse shall proceed in the opening and unfolding of the rest of Gods great works of wisdome power goodnesse and mercy which concerne the restauration of mankind corrupted by which the elect are gathered unto God in Christ lifted up out of their wofull wretched and miserable condition to the state of grace in this life and in the end exalted to the blessed state of glory As namely the works which belong to redemption which God hath wrought only by Iesus Christ And the workes which belong to the application of redemption which God worketh in his elect by the holy Ghost shed on them aboundantly through Iesus Christ in their new birth and spirituall regeneration as their effectuall vocation adoption justification sanctification and glorification Divers of which I have in my course of preaching opened and unfolded out of severall texts of holy Scripture as occasion hath heretofore been offered and if God be pleased to continue life health and liberty they may be continued into severall treatises in that order and method which I have in the first beginning and enterance into the body of sacred divinity propounded in the treatise of God Deut. 6. 4 For the accomplishing of these workes by the good will and pleasure of God I do in the words of the Apostle exhort and beseech you to continue in prayer and to watch in the same with thanksgiving praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance supplication for all Saints withall praying for us his Ministers that God would open unto us a doore of utterance that we may open our mouthes boldly to speake as we ought and to make knowne the mistery of the Gospel And now Brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified George Walker The Contents of the severall Chapters Chap. 1. THe great profit and benefit which doth arise from the knowledge of the true difference betweene the Old and New Testament the Covenant of Workes and the Covenant of Grace the Law and the Gospell page 1. Chap. 2. What the Word Testament signifieth and what is the nature of a Testament That the Scriptures both of the Old and New Testament are called Testaments onely in respect of Christ who by his death ratified them and not in respect of God the Father who could not die to make them offorce The agreement and differencè betweene the Old and New Testament is plainly shewed 11 Chap. 3. The doctrine of the former Chapter is applyed by way of use to confute five differences which the Schoolemen have made and three differences which the Iesuites have added to them betweene the Old and New Testament and the vanity of them is therby discovered and a two-fold use is moreover shewed 21 Chap. 4. What the Word Covenant signifieth what is the Nature of a Covenant in generall 38 Chap. 5 The severall kindes of Covenants betweene God and men The Covenant of Nature is described The Covenant of Grace is unfolded and the blessings therein promised are rehearsed That this Covenant is a Covenant of free grace is plainely proved The division of it into the Old and New Covenant 49 Chap. 6. The Covenant of Grace first made with Adam after his fall The liberty thereby given to man proveth that we gain more by Christ then we lost in Adam Of the renuing of it with Noah The form of renuing it with Abraham and revealing it more plainly by 7 things Of the renuing of it with Israel at mount Sinah and by Moses That it is called the Old Covenant in respect of the New Covenant in the Gospell That it is mixt of the Covenant of Workes and of the Covenant of Grace The reasons why God in making it did renue the Covenant of Workes and mingle it with the Covenant of Grace made with man in Christ after his fall 58 Chap. 7. Of the New Covenant of Grace as it is made most plainely in the Gospell and in the New Testament The reasons why it is called the New Covenant 72 Chap. 8. The Method and Order propounded which is to be followed in shewing how the New and Old Covenants of Grace doe agree and differ 86 Chap. 9. The threefold agreement between the Covenant of Nature which is called the first Covenant and the Covenant of Grace which is called the second Covenant 87 Chap. 10. The sixe notable things in which the Covenant of Nature doth differ from the Covenant of Grace 90 Chap. 11. The profitable and holy use which may be made of the doctrine concerning those differences betweene the Covenant of Nature and the Covenant of Grace 100 Chap. 12. The sixfold agreement betweene the Covenant of Grace as it was revealed to the Fathers of the Old Testament and the same renued and more fully explained in the Gospell 103 Chap. 13. The sevenfold difference betweene the Covenant of Grace as it was made with the Fathers and the Covenant as it was made in the Gospell 112 Chap. 14. A twofold use is made of the doctrine in the two former Chapters 122 Chap. 15. The agreement betweene the pure and plaine Covenant of Grace in the Gospell and the mixt Covenant which God made with Israel on mount Horeh by the ministery of Moses which consisted partly of the Covenant of Workes and partly of the Covenant of Grce 127 Chap. 16. The severall differences betweene the pure and mixt Covenant 132 Chap. 17. The Use of the Doctrine is shewed for the discovering of Gods singular providence in preparing meanes of grace fit for the severall Ages of the World 154 Chap. 18. The signification of the words Law and Gospell How they agree and differ being taken in their severall senses The Use of the Doctrine 159 Iuly 30. 1640. Imprimatur The Wykes Faults escaped PAg. 1. line 4. for the read their p. 7. l. 2. for repentance read regeneration pag. 12. l. 6. read 9. for 19. and line 22. for New read Old page 13. line 13. read a for the page 37 line 14 blot out ye pag. 39 last line blot out of it page 47. line 2. for