Christs Blood therein signified But to say that the Old Testament was not at all nor at any time sealed with Christs Blood but onely by the blood of Bullocks and Sacrifices and that the New Testament onely was sealed with Christs Blood is to make a false difference For verily the Old Testament being nothing else but the New folded up and the New the Old opened to all the sealing of the New by Christs Blood was the sealing of the Old also yea as our Sacraments and the outward Signes of Bread and Wine are true outward Signes consecrated to signifie Christs Death past so were the Sacrifices of the Law and the Old Testament true Signes consecrated to signifie Christs Death to come and as ours Seale the New Testament so did they Seale the Old As with our right outward Sealing there goeth the inward Sealing of Christs Blood so also with those outward Seales rightly understood and used And therefore as it is absurd to say that the New Testament is sealed onely by Bread and Wine and Water when we administer and receive the Sacraments because wee use no other outward Signes so it is absurd to say of their Sacrifices that in them there is no Sealing but by blood of Beasts sacrificed and thus wee see the vanity of this difference also The third difference which the Schoolemen make and which onely the Papists doe hold is that the Old Testament did onely promise eternall blessings and the eternall inheritance and did foreshew them in Types as in the blood of Sacrifices Christs Blood in the promised Land the inheritance of Heaven and such like but it did not give them till CHRIST the Testator was dead But the New Testament doth promise and also give and exhibit the things promised This difference is very false and impious and is easily confuted by the former Doctrine and by the whole Scriptures For that which onely promiseth and giveth not is not a Testament it is never in force neither ratified at all for being in force by the Testators Death it must needes give as well as promise If the Testators Death never come betweene then it is no Testament But the Old is a Testament and was in force and did give and doth give Grace as well as promise it This the whole Scriptures shew for the Legacies promised and given in Christs Will are Himselfe with all his benefits which doe accompany him First his Conception and Birth most holy without spot to sanctifie our conception in sinne and our uncleane birth Secondly His perfect righteousnesse of life to make beleevers righteous Thirdly His Death and Sufferings to ransome them from eternall death and Hell by satisfying for their sinnes Fourthly His Spirit with all saving Graces as Faith and such like by which they come to have Communion with him of his Son-ship inheritance righteousnesse and right to all blessings Temporall and Spirituall Now though Christ was onely promised in the Old Testament that he should come and obey and suffer for mans redemption but was not actually exhibited nor did obey and suffer till the dayes of the New Testament yet his Manhood Birth Obedience and Death were then as effectuall to save the faithfull as now they are And in that respect hee is called the Lambe slaine from the beginning of the world Also by the Words of promise in the Old Testament Christ communicated gave his Spirit to Adam Noah Abraham David and all the faithfull in the Old Testament wch Spirit wrought in them Faith and perfect Communion with Christ of his person so farre as to make them sonnes and heires of God of his Death for remission of their sinnes of his righteousnesse for their justification and of all saving Graces needfull to Salvation This appeares by Enoches translation into glory that hee might not see death and by Eliahs taking up into Heaven by vertue of Christs Resurrection and Ascention who is the first fruites from the beginning Also by that which is said of Abraham that hee by beleeving came to bee counted righteous And by that which David saith to himselfe That God is his portion Psal. 16. and with him hee had all things to make him blessed Therefore this difference is a blasphemous and wicked fiction excluding the Church of the Old Testament from Heaven and all fruition of Christs benefits and from all saving graces as Regeneration Remission of sinnes Iustification and Redemption which are the blessings promised and given in the Old Testament The fourth difference is that the New Testament is the end of the Old and the Old is but a meanes to obtaine the New This is confuted first by the Doctrine before for they which are both in substance one and the same Testament cannot the one be the end of the other But so are these two as I have before shewed and it is most manifest by the agreement betweene them that as the Old confirmes the New and serves to move men to receive it So the New being imbraced serves to give light to the Old that men may see into the true meaning of it and rightly understand it and so here is no difference in this respect they are both alike Secondly the Scripture is plaine even in the places which they cite to prove this difference to wit Rom. 10. 4. and Gal. 3. 24. and teacheth plainly that Christ is the end of both and both serve joyntly for this one and commō end to bring men to Christ and to perfect communion with him and therefore the New is no otherwise the end of the Old than the Old is the end of the New and so this difference is false and erronious The fift difference is that the Old Testament was given onely to the naturall Israelites the New to all the world which is here by the former Doctrine proved false For if the Old Testament is the Will of Christ as Mediatour who gave himselfe for all the Nations of the world and is one in substance with the New and giveth the same Legacies as is before shewed surely they were both given to all Nations even the Old as well as the New else what shall we say of Iob and the godly and the faithfull of his Countrey and Age mentioned in his Booke who had the promises sealed with bloody sacrifices and yet were not of the Nation of Israel Onely here is the difference the naturall Israelites had the keeping of the Old Testament and the Oracles of God committed to them for a time to wit from Moses untill Christ And yet even then it was lawfull for them to teach the Word and make knowne the promises to strangers of all Nations and to convert them and to receive them into the Church And many were converted and joyned themselves to to the God of Israel As Rahab of Iericho a Canaan itesse Ruth of Moab Ebedmelech of Ethiopia and divers others But the New Testament is committed to no speciall people but published to all the world
his part performeth are admirable farre surpassing mans reason The first is the All-sufficient Mediatour Christ his owne eternall Sonne whom God promised immediately after mans fall and who did then begin actually to mediate for man and did undertake to become Man and by a full satisfaction made in Mans nature to Gods infinite Iustice and just Law and a perfect and full ransom paid for mans Redemption to purchase pardon of all mans sins to justifie and make him righteous and to reconcile him to God The second is the Spirit to be given to man and shed on him through Christ the Mediatour Gal. 3. 14. and Tit. 3. 6. The third is spirituall Life derived frō Christ wrought in man by his quicking spirit together with all graces and blessings thereto belonging The fourth is union and communion with Christ of all his benefits as of his Son-ship to make all regenerate men sonnes of God and heires of eternall life glory and all blessings of his satisfaction and sufferings for remission of all their sins of his righteousnesse for justification The fift is a true right to the naturall life which Adam lost to the Creatures made for mans use and to all earthly blessings which are given him to possesse and injoy in this life The sixth is sanctification and holinesse whereby man is fitted to see and enjoy God Matth. 5. 8. and Hebr. 12. 14. The last which is the end of all is the eternall life of glory in the fruition of God in Heaven In this Covenant there is not any condition or Law to bee performed on mans part by man himselfe as in the first old Covenant of Nature and therefore it is called the free Covenant of Grace and not of Workes The perfect obedience righteousnesse and satisfaction of Christ which he performed to the whole Law for man in Mans nature though it stands in the place of every mans perfect obedience to Gods Law in his owne person and his subjection to the whole revealed will of God which was the condition of the Old Covenant of Works and when man is partaker of it by communion with Christ he is more perfectly justified and made worthy of life eternall than man in the state of nature could have beene by his owne perfect obedience and personall righteousnesse performed in his owne person Yet it cannot so properly bee called A condition of the New Covenant of Grace which God hath made with Mankinde because God imposeth it not as a condition to bee performed by every man in his person but is one of the blessings promised in the New Covenant So likewise the Gifts Graces and Workes and Fruits of the Spirit which are required to be in man to make him an actuall partaker of Christ and of life and salvation in him whether they be outward as the word preached and heard the Sacraments given and received and the like or inward as Faith by which Christ is received and applied Repentance Love Hope and other saving Graces they are all free gifts of God he gives them to us and by his Spirit workes in us both to will and to doe and without his Grace continually assisting us according to his promise wee cannot performe any thing which is mentioned in the Gospell as a conditionall meanes of life and Salvation in Christ And therefore this Covenant is foedus gratuitum a most free Covenant of Grace wherein no condition is propounded to man to be performed by any power of his owne for the obtaining of life but God of his owne free Grace promiseth all blessings and for his owne sake gives them and also all power to receive and enjoy them And the end and use of this Covenant is not any gaine which God seeketh to himselfe nor any good which he can receive from man or any creature but onely the making of man perfectly blessed in the fruition of himselfe and all his goodnesse and so gathering to himselfe all things in Christ This Covenant is that which is called the Covenant of Peace and is most highly extolled and commended in all the Scriptures both of the Old and New Testament And howsoever the substance of this Covenant hath beene alwayes one and the same from the beginning even from the seventh day of the world wherein God first promised Christ the blessed Seed and so shall be for ever yet because the circumstances are divers and the manner of revealing the promise and of sealing it is far different in the Old and New Testament hereupon it comes to passe that the Spirit of God doth distinguish it into the Old and New Covenant and as it was revealed and sealed to the Fathers under the Law cals it the Old Covenant and as it is now revealed and sealed under the Gospell cals it the new Covenant Ier. 31. 31. 2 Cor. 3. 6. And both these are called by the name {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Hebrew and by the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Greeke Text CHAP. VI IN the Old Testament the Lord first made this Covenant with Adam but in very darke obscure and generall termes and in Types and figures even sacrifices wch were seales of it unto him and his posterity The words of the Covenant were these That the seed of the woman should breake the Serpents head the Serpent should bruise his heel that is Christ made man of the Seed of a Woman and being by the Old Serpent the Divell and by the generation of Vipers persecuted and put to an ignominious death should dissolve the Workes of the Divell and destroy sinne by satisfying for it to the full The sacrifices which God added to this promise further to illustrate and confirme it were clean and fat-fed Beasts wch the Lord commanded them to consecrate slay and to offer up to him by burning and consuming part thereof and the rest they themselves who were his Priests and Sacrificers did eate That the Lord taught Adam to sacrifice appeares by the practise of Cain and Abel and by their offrings which they brought to God being undoubtedly taught by their father Gen. 4. Yea it may be gathered from the Coates of Skinnes which God made and therewith cloathed our first Parents Gen. 3. 21. Those skinnes could be no other but of Beasts slain and offered in sacrifice For before Adams fal beasts were not subject to mortality nor slaine the slaughter and killing of Beasts and mans eating of their flesh came in by sinne and after mans fall In innocency mans meat was fruit of Trees and Herbes bearing seed Gen. 1. The first right which God gave to man to eat flesh was after the promise and after that Beasts were consecrated to be sacrificed as Types of Christ and of his Death Now these sacrifices of Beasts did shew the nature of the Covenant and the manner of mans reconciliation chusing of cleane and harmelesse Beasts shewed that Christ should be pure and holy
both set before us Christs death and obedience and our communion with him and also confirme our faith and confidence in him As their Sacraments were parts of their profession and were testimonies of their love to God and were accounted Gods worship so are ours As their Sacraments did distinguish them from Pagans Infidels and all strange Sects so doe ours As their Sacraments had God their Authour so ours Ours and theirs are both Seales of the righteousnesse of Faith both are effectuall to beleevers onely both have the same effects increase of faith hope confidence love charity among men and the like Thus farre theâ—e two Covenants agree in the Seales Lastly they agree in the generall successe effect and sufficiency for both of them have had good successe and taken effect and bin sufficient to beget grace in the Elect to bring all true beleevers to eternall salvation and blessednesse As the Covenant plainely revealed in the Gospell brings all true Christians to beleeve in Christ and to finde comfort and salvation in his Mediation Intercession Righteousnesse Resurrection and victory over death So by the Covenant made of Old with the Fathers Adam Abel Enoch and Noah were brought to beleeve in Christ and were saved Enoch by faith in Christ was translated Noah by faith made the Arke to the saving of himselfe and his houshold Abraham saw by faith the day of Christ and by beleeving in him was justified Iob rejoyced that Christ God would plead for man with God and the Son of man for his friend and neighbour Iob 16. 21. and professed his faith and confidence in the Resurrection of Christ his Redeemer Iob 19. 25. CHAP. XIII The difference betweene the Covenant made with the Fathers and the Covenant with us THey differ divers wayes The first which is indeed the greatest difference of all is in respect of the darknesse and obscurity of the one and the plainnesse and perspicuity of the other The Covenant with the Fathers was every way and in every point more darke and obscure involved in types and shadowes of Christ The Covenant in the Gospell is plaine and perspicuous it removes the vaile and shewes Christ the substance with open face In the Old Covenant the severity of Gods justice and his just wrath and enmity against sinne did not so plainely appeare because the effect of them was not made manifest upon his own dear Sonne our Mediatour untill he came to suffer actually such ignominy reproach agonies and a most ignominious and cursed death for our sinnes which he tooke upon him to beare and which were imputed to him and punished in him our surety Gods not sparing him but afflicting him with all his stormes and delivering him up to hellish paines and agonies and to a cursed death doe wonderfully shew his infinite wrath against sinne which was but slenderly and darkely revealed to the Fathers in Types and Figures in the slaughter of Beasts and burning of sinne-offerings So likewise though in the Old Testament we reade of God and some mention of his Sonne Psalm 2. 12. Prov. 30. 4. and of the Spirit of God and doe finde many phrases which signifie more persons then one or two in one Iehovah yet the Mystery of the Trinity was not so fully revealed as now it is in the Gospell wherein wee have plaine affirmation of three distinct persons the Father the Son and the holy Ghost in the unity of Gods essence and all the three are said to be one though by distinct properties and divers works they are described unto us severally and distinguished one from another And hereby we see that the new Covenant of the Gospel is more plaine and the old more darke in respect of the parties God and man betweene whom the Covenants are made Secondly in the old Christ the Mediatour was darkly shadowed out to the Fathers they had onely this knowledge of Christ that they should be saved by a Mediator that this Mediatour should be the seed of the woman that he should be the Archangell or Prince of Angels and Emanuel God with us yea and should be called the mighty God and should make atonement for sinne and bring in eternall righteousnesse But how God and man should in him become one person how God in him should be incarnate and humbled and stand in our place and beare our sins how he should fulfill the law in every particular point how he should satisfie Iustice and suffer the wrath of God these things were not distinctly nor fully revealed unto them only the extraordinary Prophets had some foresight of them and did more plainely at sometimes describe some of them But now in the Gospel wee see the person of our Saviour and his two Natures most plainly set forth before us the manner of his Birth and Incarnation the personal union of his Natures the manner of his obedience death and satisfaction and the particular uses of them as also the vertue of his resurrection and ascension And therefore the new Covenant is more plaine in respect of the Mediatour Thirdly all the promises of eternall life and Salvation and the condition on mans behalfe how and after what manner it should be performed also the things signified and confirmed by the seales were farre more darke and obscure in the old Covenant But in the new Covenant of the Gospel all these things are so plaine that even children may learne and understand them And thus in all respects and in all parts the Old was more obscure and the New is more plaine And this is the first and the maine difference Out of this there doe arise two other even a second and third difference betweene these Covenants The one which is the second in order is a difference in the parties received into the Covenants The old Covenant because of dimnesse and obscurity did shine forth but a little and gave light onely to them who were neare at hand and hereupon it came to passe that it reached to a very few sometimes but to one or two families and when it was in greatest force but to one Nation and people of the world But the new Covenant in brightnesse of knowledge and plainenesse of revelation doth shine like the Sunne and gives light farre and neere to all Nations even to them that sate in darkenesse and in the shadow of death And hereupon it comes to passe that people of all Nations are received into this Covenant and the parties which now enter league with God are not some few men or some one Nation but all Nations and people of the world God is one party and all Nations of the earth are the other party A third difference consists in the power efficacy successe and effect which is divers in these two Covenants For howbeit they agree in these generally because both of them have had successe taken effect and beene of power to bring many to salvation as is before noted Yet by
to shew how it is impossible to finde perfect righteousnes to be justified and saved but only in Christ There the promises were set forth and sealed darkly in types and figures but now these figures and ceremonies are ceased and Christ the substance of them is set forth naked in his owne colours before our eyes Thirdly the Covenant given by Moses may be said to vanish and be abolished in respect of the light and glory of it For the light and glory of it which it then had is swallowed up of the great light of the Gospell The glory of it was but like a dimme light or candle but the glory of the Gospell is like the light of the Sunne at noone day so that before it the light of the Law is put out and appeares no more then the light of a Candle in the bright Sun-shine Now the Apostle tels us that When that which is perfect is come then that which is in part is abolished And in our common speech we say that the brightnes of the Sun destroyeth and putteth out the light of a Candle that it is as good as nothing and so wee may in the same sense say that the Covenant of the Law is abolished in respect of the light and glory of it For the glory of it which was but in part is swallowed up by the great light of the glorious Gospell But the Covenant of the Gospell abideth in all respects firme and sure for ever and we must never expect a plainer renewing of it to the end of the world And thus I have out of the holy Scriptures and especially from the words of the Apostle discovered plainely the agreement and difference betweene the mixt Covenant which God made with Israel by Moses and the pure and simple Covenant of Grace made with all Nations in the Gospell and published by Christ and his holy Apostles and Evangelists CHAP. XVII THe consideration whereof discovers to us the singular providence of God in ordering the world and his wonderfull wisedome goodnesse and mercy in preparing and giving meanes of grace and salvation fitted for the people of every Age according to their severall dispositions and the necessity of every Age and generation In the first ages next unto the state of Innocency when men lived divers hundreds of yeeres and had the helpes of long observation and great experience besides the instructions and historicall relations of long-lived Progenitors who as eye and eare-witnesses could from Adam Methushelah and Noah rehearse Gods great workes from the Creation and teach them the knowledge of God then the Lord dealt more sparingly and afforded but small and rare meanes even a few visions revelations and generall and obscure promises to turne men from their owne wayes and draw them to seeke salvation in him But when mens ages and lives were shortned by the increase of corruption and by mens multiplying of iniquity and growing more hard stubborne and rebellious The Lord to the former promises made to the Fathers added a fiery Law which he gave from mount Sinai in thunder and lightening and with a terrible voyce to the stubborne and stiffenecked Israelites whereby to breake and tame them and to make them sigh and long for the promised Redeemer when they were pressed with the bondage of the Law and with the intolerable burden of Rites and Ceremonies And when after many ages they were growne so desperately rebellious that they scorned Gods Messengers rejected his Lawes and Commandements misused and persecuted his extraordinary Prophets who wrought wonders in their sight and slew his servants which he sent unto them Then at last hee sent his sonne in whom hee fulfilled all the promises made to the Fathers who also fulfilled the Law both Morall and Ceremoniall and made reconciliation for sinne and iniquity and brought in eternall righteousnesse and hath made with all the world the New Covenant of the eternall Gospell of peace by which we receive the promise of the Spirit who workes in us all grace to the mortifying of the Old man subduing the rebellious flesh casting downe of the strong holds of sinne and Satan and bringing all thoughts in captivity to the obedience of Christ Thus as the world hath had more need of stronger helpes and powerfull meanes God in his wise providence hath increased and supplied them in severall Ages and as sinne hath more abounded and stubburnnesse and hardnesse increased so God hath more shewed his goodnesse magnified his mercy and enlarged his bounty by giving more powerfull meanes by renuing and explaining the Covenant of life and salvation and making his Grace more to abound towards the sonnes of men And therefore let us hereby be stirred up to take notice of Gods speciall providence how he respecteth the sonnes of sinfull men and is mindfull of them to visite them and take care for them in all Ages Let us admire his wisedome extoll his goodnesse and mercy and labour to bring forth abundance of fruit according to the culture and tillage and the powerfull meanes of Grace which God hath bestowed upon us under the Gospell Let us be ashamed and confounded in our selves for our barrennesse after so many plentifull showers powred downe upon us and acknowledge and confesse that we had long agone beene over-growne with all wickednesse and swallowed up of our sinnes and iniquities if the Lord had not by the strong hand of his glorious Gospell and his mighty and powerfull Spirit shed forth plentifully through Iesus Christ in these last dayes stopt the current of our sinfull corruption and staid us from running headlong into destruction As for them who in this great light of the Gospell multiply their workes of darknesse and make their sinnes and transgressions ascend up in great multitudes like thicke cloudes towards heaven and doe hate and persecute the truth which shineth unto them and love the darknesse of errours more then the light of sound doctrine Let them know that their rebellion against the light deserves the reward of the mist and blacknesse of darknesse for ever Let them feare and justly suspect that they are the ground which the Apostle speakes of Hebr. 6. 8. which when it hath drunken in the raine which oft commeth upon it doth bring forth no good fruit but thornes briers and poysonfull stinking weedes and therefore is rejected and is nigh unto cursing whose end is to be burned And just it is with God that hee should send such persons strong delusions that they should beleeve the lies of the man of sinne and dote after errours and heresies that they all may be damned who have not received the love of the truth that they might be saved but have taken pleasure in unrighteousnesse as the Apostle hath foretold 2 Thess. 2. 11 12. CHAP. XVIII Of the Law and the Gospell and the agreement and difference betweene them NOw the last thing onely remaines to wit the description of the Law and the Gospell and their agreement
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
and among all Nations So now is the Old also and serves ever since Christ for the instruction of all Nations of the Gentiles Therefore this difference is false To these the Iesuites have added three differences more which are so grosse and abominable that they need no confutation One is that the New Testament went before the Old because the promises of Christ went before the giving of the Law 430 yeeres Heere they shew much ignorance for the Old Testament consists of the promises as well as of the Law and the promises are the chiefe things in it so that the promises and it go together and they are no more before it then it is before it selfe If they will perversly by the Old Testament understand onely the Law of Moses having no respect to the promise of Christ they are in a grosse errour For that can in no wise be called the Testament of Christ it hath nothing to do with the Mediator he doth not by it bequeath any thing to his Church Another difference is that the Old Testament did not quicken any nor give Spirituall blessings but onely Temporall but the New Testament doth give Life and Spirituall blessings even the Kingdome of Heaven The Old gave but the shadow the New gives the substance the Old the shell the New the Kernell This is also a mistaking of the Old Testament for the bare Letter of the Law without respect to Christ Otherwise their speech is most abominable For God by the promises in the Old Testament did quicken many and bring them to Christ and to all grace and blessednesse in him as we see in Abraham David and the holy Prophets So that if they doe by the Old Testament understand aright all the writings of Moses and the Prophets before Christ they are in a blasphemous errour If onely they meane by the Old Testament the Law without any promises of Christ then it is no Testament and so they erre grosly to call it so The last difference is that the New Testament makes men sonnes and brings them also to the state of sons but the Old doth make none sonnes except by vertue of the New neither doth it bring any to the state of sons but all under it lived as children under bondage as the Apostle speakes Galat. 4. This is also proved to be false by the former Doctrine for whosoever are in Christ are sonnes and whosoever have the spirit of Adoption are sonnes of God and in the state of sonnes Now the Old Testament did bring all the faithfull Fathers to Christ and to true fellowship and communion with him otherwise none of them could have been saved neither could it have been a Testament one in substance with the New Yea the Scripture testifieth plainely that the faithfull under the Old Testament were sons of God for Isa. 63. v. 16. they are brought in thus speaking to God Doubtlesse thou art our Father though Abraham bee ignorant of us and Israel acknowledge us not Thou O Lord art our Father and our Redeemer thy Name is from everlasting And Isa. 64. 8. and Ierem. 31. 9. I am a Father to Israel saith God and Ephraim is my first borne and yet all these had no other meanes to bring them thus neere to God but the Old Testament wherefore wee see there is 〈◊〉 such difference betweene the Old and New Testament as many would have us to beleeve onely they differ in some circumstances and in quality as in plainenesse of revelation and such like beforenamed and yet now the difference is not so great when the Old is laid open and expounded by the New and daily more and more explained to us And so much for the first Vse Secondly this truth well considered is of speciall use to make us esteeme and reverence the Old Testament as well as the New and so to respect and honour the New that in the meane time we doe not neglect or lightly esteeme the Old Testament Let blasphemous Heretiques say what they will let some of them call it a killing letter and the ministry of death and make the Prince of darkenesse the Author of it and others blaspheme it as a covenant onely of carnall and earthly promises Yet let all true Christians honour and embrace it as the Word of the most High holy and onely true God and the Testament of Christ sealed with his Blood and ratified by his Death in which the Fathers found salvation and eternall life as our Saviour sheweth Ioh. 5. 39. Thirdly this Doctrine serves to teach and direct us in the right way both of understanding and expounding the obscure prophesies of the Old Testament and confirming by the Old the most doubtfull things rehearsed in the New for the Prophets of old spake of Christ and of all things which are recorded in the Gospell concerning his Death and sufferings for our Redemption if any should doubt of the things written in the Gospell concerning the ignominious death and sufferings of Christ as being too base for the Son of God to suffer the Old Testament will confirme all and will shew ye that God himselfe from the beginning foretold Christs death when he said that the Serpent should bruise his heele and by the slaughter and bloody sacrifices of Beasts in Types foreshewed the same The Prophets also from Moses in all the Scriptures foretold whatsoever Christ did or suffered in the flesh for mans Redemption as our Saviour shewed to the two Disciples in the way to Emaus And as the New Testament is confirmed by the Old so the Old receives cleere light from the New that which in it was more obscurely foretold is by the fulfilling thereof in the New made most cleere and evident wherefore let us receive them both as one and the same Testament in substance and that of one and the same Christ If we make them both look one way in expounding them make Christ the matter subject of both we shall not erre nor be deceived but in both together we shal see Christ most fully revealed so far as is needfull for us to know him and the true way to salvation in him our Saviour Redeemer CHAP. IIII. Of the word Covenant and of the nature of a Covenant and the agreement and difference betweene the old and new Covenant THe second thing which comes to be considered is the Covenant betweene God and Man where we are to shew what the word Covenant signifieth what is the nature of a Covenant and the agreement and difference between the Old and New Covenant The word Covenant in our English tongue signifieth as we all know a mutuall promise bargaine and Obligation betweene two parties and so likewise doth the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifie most commonly But the derivation of the Hebrew word and of the Greeke is of speciall use to shew the nature
in himselfe like a Lambe without spot The consecration of them shewed that Christ should in his conception be sanctified and take our nature and our sinnes upon him that hee might be our Redeemer and our Sacrifice The killing of the Beasts and the burning of the fat and some parts of them signified the manner of Christs reconciling of us and working our peace even by his Death and passing through the fire of Gods wrath Gods cloathing of Adam and his wife with their skinnes signified that Mans sin and shame is covered with Christs satisfaction and the faithfull are to be cloathed with the robe of his Righteousnesse The liberty which God gave man to eate flesh of Beasts which hee might not before sacrifices were ordained sheweth that we gaine more by Christ than we lost in Adam This was the first making and revealing of the Covenant Afterwards the Lord renued this Covenant with Noah Gen. 6 10. and did further reveale it in another Type namely the saving of Noah and his family in the Arke which was borne up by the flood of Waters Which Arke signified the Church The saving of them onely who were in the Arke shewed that salvation is found onely in the Church of Christ and none can be saved but they who by faith cleave to Christ and are members of his body in the true Church The water bearing up the Arke and so saving it and them that were in it signified that the and faithfull are saved by the washing of Regeneration Tit. 3. 5. The Baptisme of the Spirit and that Laver of Christs Blood which outward Baptisme signifieth 1 Pet. 3. 21. Thirdly the Lord renued this Covenant with Abraham and did somewhat more plainely reveale it unto him First by promise that in him all the Families of the Earth should be blessed and the promised seed and Saviour should come of him Gen. 12. 3. and 22. 18. Secondly by shewing the way to life and happinesse even justification by Faith apprehending Christ and seeking righteousnesse for a shield for reward in him alone Gen. 15. 1 6. Thirdly by Oath Gen. 22. 16. Fourthly by the promise of the Land of Canaan to him and to his Seed which was a Type of the heavenly Canaan and did praefigure the Countrey which is above Gen. 15. 18. Fiftly by the seale of the Covenant of Grace to wit circumcision which signified that Gods faithfull people must be circumcised in their hearts and have the fore-skinne of fleshly lusts cut away by mortification of the Spirit Gen. 17. Sixtly the offering up of Isaac the sonne of promise on Mount Moriah by Gods appointment did praefigure and foreshew that by the offering up of Christ the promised Seed in the same place all Nations should be saved Gods wrath pacified and perfect obedience fulfilled Lastly by the outward forme and ceremony of a solemne oath and covenant which passed betweene God and Abraham Gen. 15. 17. For there we reade that the Lord commanded Abraham to take an heifer of three yeeres old a shee goat of three yeeres and a ramme of three yeeres and a turtle Dove and young Pigeon and he divided them in the midst laid each peece one against another And it came to passe that when the Sun went downe and it was darke behold a smoaking Furnace and a burning Lampe that passed betweene those pieces Now this was the forme of taking a solemne oath among the Chaldeans and the Hebrewes instituted by God himselfe as appeares Ierem. 34. 18. where it is said That when the children of Israel made a Covenant to let their servants goe free they cut a Calfe in twaine and passed betweene the parts of it this was the ceremony of an oath and covenant and this God ordained for he calls it there His Covenant And hereupon it is that in the Old Testament the Hebrew word which is used for making of a Covenant is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies to cut asunder as appeares Deut. 5. 2. and divers other places which sheweth that Covenants were solemnly made by sacrifices of beasts divided Now this dividing of the Beasts in two parts did signifie and teach two things First that there was a division made betweene God and men by sinne Secondly the division of the Covenant of Grace into two parts the Old and New Testament The comming and passing betweene signified First that God and men must be reconciled and the Covenant sealed and confirmed betweene them by a Mediatour Secondly that Christ the Mediatour was to come in the middest of yeeres betweene the time of the Old and the time of the New Testament to knit and linke both in one and to confirme both But in that God came betweene the parts like a smoaking Furnace and a burning Lampe to confirme the Covenant and to â—â—ale it to Abraham at that time this signified First that Christ the Mediatour comming betweene God and men should be God clouded in our fraile nature which is but like a vapour and smoake that he should passe through the Furnace of afflictions and yet in his life should be a burning and shining Lampe pure and perfect in righteousnesse and holinesse Secondly that the Lord in those times did reveale himselfe and his Sonne more obscurely like a smoaking Furnace in smoake and cloudes and like a burning Lampe which is but dimme in comparison of the light of Christ the Sunne of Righteousnesse risen up in the Gospell and the brightnesse of Gods glory shining in the face of Iesus Christ Besides these wee reade of divers other renuings and explanations of this Covenant as that with David recorded Psal. 89. 3 28 34 verses where the Lord promised that Christ should come of the seed of David and should be a King for ever And many promises of speciall â—lessings which God of old promised are called Covenants But the speciall and principall Covenant which is especially called the Old and is distinguished from the New Covenant of the Gospell is Gods making and renewing of the Covenant with Israel partly by his owne mouth and partly by the ministery of Moses on Mount Horeb which is mentioned Exod. 19. 20. For that Covenant is a mixt Covenant partly of the Covenant of Workes which is the Old Covenant partly of the Covenant of Grace which was made after the fall First God sent Moses to the people to aske whether they would obey the Lords voyce and keepe all his Commandements that they might thereby live and be blessed They answered all together and said All that the Lord hath spoken we will doe Thereupon the Lord came downe upon Mount Sinai in fire and smoake and with terrible Thunders and Lightnings and the sound of a Trumpet and spake unto them the words of the Law immediately with his owne mouth promising life to them that kept it and threatning death to the breakers thereof Now this was but a repeating and renewing of the first Covenant of Workes to be performed by
as are already within it and when they are there they have but small light and some none at all there is I say as great a difference betweene the Covenant as it was revealed to the Fathers and the same Covenant being now renewed with us as there is betweene such an old darke house and the same house when it is repaired from the very foundation and is all whited over within and without all painted and beautified and trimmed from the roofe to the foundation and is made full of faire and wide doores on every side for all sorts of people to enter into it and hath many large windowes made in every roome whereof none is stopped up but all are glazed with pure Crystall Glasse through which the light of the day and the bright beames of the Sunne doe shine most comfortably This difference will appeare most evidently to us if wee compare the Old and New Testament together and observe the diversity of Revelation The Covenant which God made with the Fathers before Christ was a sure house builded on Christ and founded on Gods eternall Truth It was a safe shelter against all raine and soule weather of affliction and all stormes of temptations and did shrowd the Fathers from the scorching heate of an evill conscience and the fiery flames of Hell and the Devills fury but it had few doores and those narrow ones such as few could enter through to wit onely the naturall Israelites who were all included in it by the promise made to Abraham and those who were circumcised Proselytes The windowes of it were few also and those were the darke promises of Christ wch yeelded but little light shadowed over with Types and Figures as with a vaile of obscurity It had no glorious ornaments to allure men a farre off It was not whited nor painted nor set forth with variety of pleasant pictures which might delight people but it rather appeared all bloody with the blood of Bulls Goates Rammes and Lambs like a slaughter house and all blacke and smoaky with the continuall offering of burnt offerings and sacrifices and the smoaky fumes of Incense Yea so many were the ceremonies to be observed and so heavie and intolerable was the burden of them that it appeared unto all that passed by to be rather a Shop to worke and labour in a Mill to grinde in and an house of correction then any place of rest or pleasant and comfortable habitation But this Covenant as it is now renewed with us under the Gospell is much altered and made like an house repaired and renewed throughout from the top to the foundation The Rocke Christ upon which it is built is now set forth in all his glorious colours all all the Mosse of ceremonies which did over-grow and cover him is taken away hee now shines like Ivory Crystall and Adamant most finely polished The Truth of God in his promises which is the ground of our Faith is now made manifest and clear by the comming of CHRIST and by the fulfilling of his Word which he spake from the beginning and now we dare boldly relie and rest on Gods Word in sure hope and confidence that his Truth will never fail The Ministeriall foundations to wit the writings of Moses and the Prophets are now by the light of the Gospell changed as it were from rough and unhewen stones and made like smooth polished Marble The foure Gospels are as it were foure doores made in the foure sides of this square house looking towards the foure winds of Heaven ready to receive all men from all the foure corners of the earth The many Sermons of Christ and his Apostles in the New Testament are as so many Windowes through which as through Crystall Glasse much heavenly Light is conveyed and derived unto us even from heaven from the throne of God the sweet promises and many and divers gifts of the Spirit as Knowledge Faith Tongues gifts of Healing Prophecying Miracles and the like are as pleasant and delightsome Pictures and Ornaments able to draw allure and delight the hearts of all men And the many outward blessings of peace and plenty wch follow the preaching and profession of the Gospell where it is received are as it were a glorious painting whiting which doth make this house glorious a far off and fils and enflames all that passe by with admiration and love of it Now there is none so obstinate nor so strict in speech but hee will grant that an house so altered and renewed throughout as I have before shewed may truely be called though not another yet a new house because it is repaired renued and beautified in all parts though the foundation and substance of the walls and the Timber be the same And therefore none can deny but that the Covenant of Grace now under the Gospell though it be the same in substance and matter with that made to the Fathers and hath the same foundation yet being thus altered renewed and beautified may justly be called though not another yet a new Covenant at least and a better Covenant Secondly the Covenant of Grace which before GOD made with Abraham and his seed and which was inforce onely among the Israelites before the comming of Christ is now by the preaching of the Apostles made with all Nations and all the people of the world are received into it or at least have it offered unto them and there is free accesse made unto all through the new doores which are now made in every side of the Covenant as is before noted This is manifest by the very mission of the Apostles and the Commission which our Saviour Christ gave unto them Matth. 28. in these words Goe teach all Nations Now experience teacheth us that when an house is not onely repaired but also inlarged every way and the foundation of it is stretched out an hundred times more then before it may truely even in respect of it selfe be called a new house And when new inhabitants come to dwell in an house wherein they never dwelt before though the house hath beene long built and is old in it selfe yet to them it is a new habitation and men in such cases call their houses new houses Therefore by the same reason it followes necessarily that the Covenant of Grace which was made with the Fathers being now by the comming of Christ the light of the Gospell and more plentifull gifts of the Spirit much enlarged and made capable of all Nations and Christ the foundation of it being stretched out to all the world it may even in it selfe be called a new and better Covenant Also in respect of the new people which are received into it it may be called a new Covenant though in it selfe it were no whit altered or enlarged at all Thirdly where the seales of a Covenant are made new and the old are taken away and where the manner of sealing is altered and quite inverted there we may call it a
not in innocency yea the righteousnesse of that man who is one person with God and so it is the righteousnesse of God as the Apostle calls it 2 Cor. 5. 21. and is of value to justifie not onely those who have communion of it but also a whole world of men besides if they were made partakers of it Secondly the righteousnesse of the first Covenant was onely simple actuall obedience to the Law flowing from naturall uprightnesse But the righteousnesse of the second consists of habituall holinesse and of obedience both active and passive to the precepts and penalties commands and threatnings of the Law it hath in it both the sacrifice of righteousnesse and also perfect satisfaction for sinne by voluntary submission to sufferings and death Thirdly the righteousnesse of the first Covenant consisted onely in obedience to the morall Law But the righteousnesse of the second is obedience both to the morall and ceremoniall Law For our Saviour Christ was circumcised presented in the Temple did eate the Passeover and observed all the ceremoniall ordinances of God yea and was baptized by Iohn as the Gospel testifieth and that not for himselfe for he was free borne without sinne and needed not to offer sacrifice or to be circumcised or washed but onely to fulfill all righteousnesse and to supplie the defects of the Fathers in their obedience to Gods ceremoniall ordinances of old and also our defects in our baptisme and other Evangelicall ordinances so much he himselfe testifieth Math. 3. 15. Rom. 15. 8. Fourthly in the first Covenant God did not promise unto man a righteousnesse performed to his hand by a surety and intercessour but only gave man naturall strength and power to performe the righteousnesse which he required of him but yet such mutable strength that the devill by sudden tempration might prevent him before he was confirmed and so pervert and supplant him But in the second Covenant God gives both the righteousnesse performed to our hands and also his holy spirit which workes in us faith and strength of grace to receive and enjoy it yea by dwelling in us as Gods immortall seed doth unite us to Christ and bring us to communion of all his benefits as his sonship righteousnesse satisfaction and the rest and all this God doth both promise and give freely so that this is foedus gratuitum a most free Covenant The fifth difference is in the seales for though in this both covenants agree that seales were annexed to them yet they differ in the seales and manner of sealing both inward and outward The seale of the first Covenant was the tree of life But the seales of the second Covenant were the Sabbath of the seventh day sacrifices circumcision and the passeover in old time and now the sacraments of Baptisme and the Lords supper The seale of the first Covenant was but a pledge to confirme man in naturall life and in naturall beleefe and assurance But the seals of the second have the holy Spirit of God inwardly working with them and by them Lastly they differ in successe effect strength and perpetuity The first Covenant had no good successe it never tooke effect to save any one of Adams sons yea it is abolished only the law and condition of it stands firme in the matter and substance of it being Gods immutable will and eternall rule of righteousnesse to wit that without perfect obedience to Gods revealed will man shall never come to eternall life but is under the jawes of death But the second Covenant being made in such a perfect Mediator and sealed with the blood of Iesus Christ God and man which is of infinit and eternall value hath had good successe from the beginning hath taken effect in all ages and is of force and vertue for ever world without end CHAP. XI NOw the consideration of these differences serves to shew Gods infinit mercy and wonderfull bounty to miserable man In that by Adams fall he tooke occasion to be more good unto us and when we were become his enemies did more exercise and shew his goodnesse and give greater grace unto us If God had renued againe after mans fall the first Covenant of naturall life it had been a great favour but as if that were but a little in his eyes he makes a better Covenant even an eternall and that of better promises even promises of spirituall life and eternall blessednesse in heaven Also if God and man being by mans fault become utter enemies extremely contrary one to another God had yeelded so farre as to accept of a Mediator hired by man to speake for him surely it had been great mercy and clemency for we see that earthly Kings will admit no intercessors for rebells and traytors except feare and necessity drive them unto it But God in this point shewed mercy beyond all that reason could imagine or expect when man fled from God and had no minde will or inclination to sue for mercy God sought after him and offered freely to him a Mediatour not of the ordinary rank of creatures but his owne Sonne out of his bosome and that not to speake plead or intreat only for man but also to be incarnate and made man under the law and subject to the curse thereof in mans stead and by yeelding himselfe voluntarily to a cursed death to make a full satisfaction for mans sinne O heavens blush and O earth be a stonished at this to see the sonne of God thus abased for Gods enemies well might the sunne hide his face when this Mediatour suffered as the Gospel testifieth And yet the Lords bounty stayeth not here he goeth further when man neglecteth despiseth this his bounty and neither will nor can desire or seeke to be partaker of it he sendeth his word to call him and his spirit to convert him and change his heart and not only to make him hunger and thirst after Christ and his righteousnesse but also to unite him to Christ and to bring him to communion of all his benefits and heavenly treasures Thus the more that we have multiplied our rebellion and trangression against God to provoke him to wrath the more hath he magnified his mercy and enlarged his bounty towards us and the more that sinne hath abounded in men the more hath his grace abounded towards them O let us now at length when he hath done all these things for us remember our selves and turne unto him with sorrow and repentance for our sinnes past let us labour to redeeme the time formerly mis-spent in vanity by double thankfulnesse and obedience and yet when we have done all we can let us to his glory professe that we are unprofitablenesse we have not done halfe our dutie and if we have any mind to glory and rejoyce let us glory and triumph in the Lord and give him all laud and praise for ever and ever CHAP. XII The agreement betweene the Covenant of grace as it was revealed to the Fathers
{non-Roman} {non-Roman} Bissar and the other of the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which both signifie one thing namely to tell good news or bring glad tydings For the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is diversly used in Scripture and in other Greek Authors Sometimes for the reward which is given to one for bringing good newes as 2 Sam. 4. 10. where thereward which the man expected from David for the tydings of Sauls death is by the 70 called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and in the Hebrew Bessorah Sometime in heathen writers the sacrifices which men offered up in thankfulnesse for good newes as in Xenophon lib. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Isocrates Areopag Sometimes it signifies good newes in generall of what matter soever as 2 Sam. 18.27 David said of Ahimaaz he is a good man he bringeth good tydings the word is in the Hebrew Bessorah and in the Greeke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But in the New Testament the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth alwayes signifie the good tydings and joyfull message of Iesus Christ the Saviour of the world and of Redemption by him and so we alwayes use the word Gospell in our English tongue And when the word Gospell is thus restrained unto the message and tydings of Christ I finde it three wayes used in Scripture and in our common speech Sometimes it is opposed to the Doctrine of the Law which teacheth to seeke life and salvation by our owne workes and then it signifies the whole Doctrine of salvation by Iesus Christ written in the Old and New Testament and preached by all the ministers of Christ unto the end of the world as Rom. 1.9 God is my witness whom I serve with my Spirit in the Gospel of his sonne and Gal. 3. 8. where the promise of Christ to Abraham is called the Gospel and Eph. 1. 13. where the doctrine of beleeving and trusting in Christ is called the Gospel of salvation In this large sense it includes all the promises of Christ in it which were made from the beginning to the fathers before the Law and by the prophets under the Law Sometimes it is opposed to all the promises of the old Testament made to the fathers before the Law and by the prophets before the coming of Christ and then it signifies that joyfull message and word which is comprehended in the new Testament which declares that Christ is already come in the flesh and what he hath done for our redemption and how we must be brought to communion of life and salvation in him Thus it is used Mark 1. 14. where it is said that Iesus Christ preached in Galilee the Gospel of the Kingdome of God and Mark 16. 15. Goe preach the Gospel to every creature When the Word is thus taken it differs and is distinguished from the promises of Christ to come which are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It signifies Christ already come Sometimes this Word is restrained to the written History of Christ from his Conception and Birth to his Ascension as it is recorded by the Evangelists in the New Testament thus the word is used Marke 1. 1. Where the Evangelist beginning his holy History saith The beginning of the Gospell of Iesus Christ and thus we use the word when wee speake of the Gospell of Saint Matthew or of Luke or of Iohn meaning the History of Christ written by them Now having laide downe the true signification of these two words Law and Gospell and shewed the divers acceptions of them It is easie to gather the agreement and differences which are between them If we take the word Law in the most large sense for the whole word of God then it includes all the Gospell in it and then they differ and agree as the whole body differs from and agrees with a part of it selfe The Law is the whole Word of God and the Gospell a part of it If wee take the Law for the Scriptures of the Old Testament or for the writings of Moses then it includes in it a part of the Gospell namely the promises of the Messiah and the doctrine of salvation in him to come And from the other part of the Gospell to wit the glad tidings of Christ already come it differs as the Old Testament from the New and the mixt Covenant from the pure Covenant of Grace If we take the word Law for the new Law the Gospell of Grace then the new Law and the Gospell are all one and the same But if wee take the Law for the doctrine of Commandments Morall Ceremoniall and Iudiciall it differs from the Gospell so farre as the first part of the Covenant of God given by Moses differs frō the pure Covenant of Grace And lastly if we by Law understand the Morall then it differs from the Gospell so farre as the first Covenant of Workes differs from the second Covenant of Grace But if we take the Gospell in the most common and usual sense for the glad tydings of Christ already exhibited and for the whole Doctrine of the New Testament and by Law doe understand as the word commonly signifies the Covenant which God made with Israel by Moses and the pure Covenant of Grace made with all Nations doe agree and differ betweene themselves Now the use of these Doctrines is manifold First they serve to set us in a more sure way to salvation and also to guide and keepe us therein to the end in that they shew us every turning and every by-way both on the right hand and on the left and how wee may avoyd them all Many are the errours which have beene raised up in the Church of God from the first time of the publishing of the Gospell untill this day In the time of the apostles some taught that the law was to be observed together with the Gospell and the Ministery of Moses with the Ministery of Christ and that none could be justified or saved without circumcision and observation of the Lawes of Moses Against them the Apostle disputes in the whole Epistle to the Galatians Some did utterly destroy the Law and all use of good works taught faith alone without works of sanctification at all Against them the Apostle S. Iames disputes Some utterly rejected the Old Testament as the Manichaeans in Old time and now the Anabaptists Some did set up their owne righteousnesse as the Iewes Rom. 10. 3. and the Papists at this day Now if we rightly understand the doctrines before laid downe betweene the Old and New Covenant the Law and the Gospell wee shall easily discerne the wickednes of these errours and shall see the right way to justification and Salvation We shall so understand the Scriptures of the Old and New Testament that wee shall out of them be able to answer all Heretiques and adversaries of the truth And therefore whatsoever some thinke of this Discourse of the Old and New Testament the first and the second Covenant the Old and the New mixt and pure Covenant of Grace and concerning the Law and the Gospell Yet I am sure that others of better judgement who receive with due respect and reverence all holy doctrine shall find infinite profit benefit and comfort if they lay these things to heart and keepe them in continuall remembrance Which grace the Lord grant unto us all for his own mercies sake in Iesus Christ and to this small Worke of a weake Instrument give a blessing To whose holy Name be all praise and glory now and for ever Amen FINIS 2 Cor. 1. 11 Ephes. 6 18 Col. 4. 2. Act. 20. 32 Use 1. Acts 4. 12. Use 2. Use 3. Luke 24. Reas. 1. Reas 2. Reas. 3. Reas. 1. Reas. 2. Reas. 3. 1 2 3 1 2 3 3 4 5 6 Use 1 2 3 4. 5 2 6 Hebr. 11. Ioh. 8. 56. 1. Differ Isay 7. 9 Dan. 9. Differ 2. Differ 3. Differ 4. Differ 5. Differ 6. Act. 15. Differ 7. Use Use 2. Agree 1. Agree 2. 1 2 Differ 3. Differ 4. Differ 5. 1 Cor. 13. Vse Rom. 27. Vse