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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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THE MANIFOLD WISEDOME OF GOD In the divers dispensation of Grace by Iesus Christ In the Old Testament In the New Testament In the Covenant of Faith In the Covenant of Workes Their Agreement and Difference By G. Walker B. D. Pastor of Saint Iohn the Evangelist in Watlingstreet LONDON Printed by R. H. for Iohn Bartlet and are to be sold at the Signe of the Gilt Cup neere S. Anstins Gate in Pauls Church-yard 1641. To all that love the Lord IESUS CHRIST especially the godly and religious professors of the true faith in and about the Citie of London grace and peace be multiplied BEloved in the Lord as your Christian love and charity hath abounded towards mee in my bonds So Christian affection bindes me to returne to you some tokens and testimonies of thankfulnesse When I was sicke and shut up so fast in close prison that no liberty to visit me nor any accesse unto me for my comforts could by any importunity prayers or petitions be obtained then next under God whose holy Word the sacred Scriptures in the Originall tongues were allowed me for my solace and sole companions day and night your faithfull and fervent prayers which you powred out to God in my behalfe were my chiefest outward help the vertue power of them piercing through the double doores lockes and bolts through which no keyes of gold or silver could make way or enterance did most sensibly reach unto me and I had a lively feeling and sweet fruition of the benefit and comfort of them Also after the loosening of my strait bands and imprisonment when for the preserving of my life and recovery of health I had obtained the favour to be only confined to the house of my brother where my friends might visit me divers of you did most charitably minister unto my necessities and did ease me of the clog of cares for necessaries of this life which otherwise would have pressed me downe as an unsupportable burden and consumed me being stript of my maintenance and meanes of liveli hood and the profits of my benefice which were sequestred and given to others This your Christian charity I do acknowledge with all thankfulnesse and do mention in my dayly prayers and thanksgiving to God firmely beleeving and perswading my selfe that he will aboundantly reward your worke of love and charity who hath promised that whosoever shall give to drinke unto one of his litle ones which belong to Christ a cup of cold water only verily he shall in no wise lose his reward Mat. 10. 42. Neither have I in this time of my restraint neglected to use all diligence and to doe my best endeavour you also helping together by prayer for me that your charity bestowed on me might bring forth some manifest fruits to your selves and others and that by meanes thereof thanks and praise may be given by many to God on our behalfe For being freed by your bounty from worldly cares I gave my self wholly to care for the things of God and to spend my whole study and paines in some things which might be profitable to the people of God especially in revising papers and making fit for the presse and for publike use divers of my labours and workes which they whose judgment I doe much reverence have perswaded me to be more profitable and many of my most judicious hearers have importuned me to publish for the commō benefit of many The first in the communicating whereof I have yeelded to their desire is this small treatise which is as a praeface to the rest and indeed it was first delivered in some few sermons as a praeface to the exposition of the Gospel of Saint Iohn in the yeare 1616. It justly challengeth the first place because the first receiving of men into the Church of God to be visible members of Christ is by their baptisme which is the Sacrament of initiation and their entring into covenant with God in Christ which Covenant is here in this treatise plainly described and the agreement and difference shewed betweene it and the old Covenant of workes as also between the old and new Testament and betweene the Law and the Gospel The next in order is the instruction of Christians in the Doctrine of Christ which in another treatise is described and set forth by the matter forme fruit affect end use and ground of it First delivered in divers sermons upon Heb. 6. v. 11 12 13 14. and now made and formed into a Treatise fit to be published for the benefit of Gods Church at the importunity and request of divers well affected hearers The third is a treatise of God who is the proper subject of the divine art of Theology or sacred Divinity in which the eternall and only true God is described and set forth at large out of the words of Moses Deu. 6. 4. in the unity of his essence and all his attributes and essentiall properties and in the sacred Trinity of persons all fully and clearly proved by plaine Testimonies and demonstrations out of the sacred canonicall Scriptures The fourth is the doctrine of Gods internall operations and eternall works to wet his eternall counsells purposes and decrees concerning the last and utmost end of all reasonable creatures Men and Angels and concerning the way and means by which they are brought to their last end some to eternall life and blessednesse and some to eternall damnation wo and misery The fifth is the doctrine of Gods externall works and outward operations which are first generally laid open and proved out of severall texts of holy Scriptures and afterwards divided into severall heads The first is the great worke of creation fully and plainly described out of the first and second Chap. of the booke of Genesis To which is joyned a treatise of Gods actuall providence by which he doth order and dispose all things created and the actions and motions of them to his owne glory and the eternall salvation and blessednesse of his elect The sixth is the fall and corruption of mankind with all the evills which thereby entred into the world fully and plainly described out of Gen. cap. 3. The seventh is the institution of the Sabbath on the seventh day of the world on which day Christ was promised and by the promise of Christ which was the greatest blessing given and revealed to the fathers in the old testament that day came to be the most blessed day of the weeke and was sanctified by God to be the weekly Sabbath untill by the full exhibition of Christ a perfect redeemer in his resurrection on the first day of the weeke that first day became a more blessed day and by Christ the Lord of the Sabbath was sanctified and had the honour of the weekly Sabbath transferred unto it and is to be observed of Christians for their holy day of rest untill they come to the eternall rest in heaven These severall Treatises I have in this time of my restraint made
reason of the obscurity of the old it hath taken lesse effect and beene of lesse power And the new by meanes of plainenesse and light hath brought with it more excellent gifts and more abundance of grace to many and hath beene of greater force power and efficacy and the Spirit hath wrought more powerfully by it For as the Apostle saith faith which is as it were the roote of other graces commeth by hearing and hearing by the Word where the Word is more plainely preached and heard with understanding there must needs be greater knowledge and faith and there the Spirit must needes worke more powerfully and effectually and shew all graces more abundantly in the hearers Hereupon it comes to passe that the Old Covenant did worke but weakely in all except those that were ex●●aordinarily called and enlightened because of the obscurity of it and unfitnesse to beget knowledge and faith But by vertue of the N●w the Lord writes his Law in our hearts and makes us all know him more fully Ier. 31. 33. and doth poure out his Spirit with aboundance of Grace upon all flesh Ioel 2. 28 A fourth difference is in the circumstance of the promises and gifts The old Covenant did promise life and salvation in Christ who then was to come And Christ who is the foundation of all the promises though he had then taken upon him to worke mans redemption and his future death and obedience were actually in force from the beginning able to save all beleevers yet he was not actually come in the flesh neither had actually performed these things for man But the new Cove nant doth promise salvation and all blessings in Christ being already come in the flesh And Christ hath actually performed all things which were needfull for our redemption and we are by the new Covenant made partakers of his sacrifice already offered and his righteousnesse already performed for us A fifth difference ariseth from the order and mixture of the promises The old Covenant did first and chiefely promise earthly and temporall blessings as deliverance from bodily enemies and dangers and plenty of worldly goods as houses lands wealth riches encrease of children length of dayes and such like and in and under these it did signifie and promise all spirituall blessings and salvation But the new Covenant promiseth Christ and his blessings spirituall in the first place and after them earthly blessings First it brings us to the Kingdome of God and the righteousnesse thereof and then it ministers other things unto us Againe the old Covenant abounded in earthly promises of worldly blessings but had few promises of spirituall and heavenly blessednesse intermingled But the new insists almost altogether on heavenly rewards and promises of spirituall blessings and hath but few promises of temporall and worldly good things And thus both the order of the promises and the unequall mixture of earthly and heavenly blessings doe make another difference betweene the old and new Covenant Sixtly they differ in the outward matter of the seales the outward rites and in the order of Sealing The seals of the old Covenant were many and those laborious costly heavy and burdensome circumcision was painfull sacrifices were costly and the many oblations offerings and purifications were a burden too heavy for the fathers to beare But the seales of the new are few and but two the least number that can be and those very easie without toyle or cost or paine of body or minde The matter of the old seales were oxen sheepe goats birds incense odours calves lambes cutting of the flesh shedding of the blood burning and killing of divers creatures The matter of the new seales is onely water sprinkled and Bread and Wine broken powred out distributed eaten and drunken and this is all that the seales differ much in outward matter also in the order of sealing for the old was first typically sealed with shadowes and after with the substance Christs Body and Blood The new was scaled first with Christs blood and death and is now sealed by the outward signes dayly in the Sacraments Lastly they differ in perpetuity For though the substance of both is one and the same eternall and unchangable yet the forme and manner of making and sealing is changable in the old but is in the new perpetuall The old Covenant hath new words added to it even the new Testament and the outward seales are abolished and new put in their place But to the words of the new Covenant no more or plainer words shal be added neither shall the outward seales thereof be altered but shall remaine till the comming of the Lord And therefore the old is but in substance onely but the new is in all respects perpetuall and unchangeable Thus much both of the agreement and the difference betweene the old and new Covenant of grace CHAP. XIIII FIrst the agreement which is between these two Covenants of grace doth serve to assure us that all the faithfull forefathers from the beginning did partake of the same graces with us and had fellowship and communion of the same spirit with one and the same Iesus Christ and were justified by his righteousnesse and saved eternally by faith in him even as we are at this day If sinne in them could have hindred the worke of Gods grace so it might doe in us for we are sinners as well as they and God hath as just a quarrell against us If our Mediator be of power to save eternally then must they also needs be saved as well as we for they had the same Christ He was yesterday is to day and shall be the same for ever If Gods promises be true if they cannot faile surely they had the same in substance which we have If salvation doth rest upon the condition of righteousnesse they had the same which we have even the righteousnesse of God in Christ and by the same faith they did partake of it If seales can helpe any thing at all they had them also as well as we And if we may judge of the power of the Covenant by the successe and effect in some persons we shall find that Enoch and Eliah were by the grace of the Old Covenant saved even from bodily death and taken up into heaven and happinesse And therefore let this consideration of the unity and agreement which is betweene the new and old Covenant of grace admonish us not to be puffed up with pride a false conceipt as if we onely under the Gospel were respected of God saved by faith in Iesus Christ Let this teach us to thinke reverently of the Fathers in the Old time and love and reverence the name and remembrance of them as Saints glorified in heaven spirituall members of the same Christ and partakers of the same grace with us But above all let this enflame our hearts with a deadly hatred and detestation of all those heretickes and their doctrine as the