and difference This may quickly be dispatched in few words for their agreement and difference may easily bee discerned by those things which have beene already delivered the onely thing which is now necessarily to be touched is the meaning of the words and the divers significations of them These being made plaine it will appeare that all the agreements and differences between them have been before fully laid open and expounded First for the Law it is in the Originall Hebrew Scriptures called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Torah a word derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Horah which signifieth to teach to instruct to admonish and also to shoot forth Arrowes and Darts and so if wee consider it according to the true notation of the name by Law in Scripture may be understood any Doctrine Word or Writing which doth teach instruct and admonish men how they ought to live and how to walke before God or among men and any Precept which as a Dart or Arrow is fastened in our hearts by our Teachers But in the New Testament the Law is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is derived of the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies to distribute because the Law injoyneth to distribute and give to God and men their due and the revelation of the Word and Law is Gods distribution or dividing of his promises and his will amongst men So then the word Law considered according to the naturall sense of it in the Originall Scriptures of the Old and New Testament may signifie any Doctrine Instruction Law Ordinance Custome and Statute humane or Divine which doth teach direct command or binde men to any duty which they owe to God or any of his creatures And indeed thus far the signification of it doth extend For in Scripture it signifies sometimes the speciall Lawes of Heathen Nations as of the Medes Persians and the statutes and customes of men according to which they live among themselves and their doctrines and instructions but I omit the humane significations of it as not necessary for our present purpose and I come to the divine which are divers in Scripture 1 First this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Torah signifies in a most large sense any godly or profitable Counsell Doctrine Instruction or Precept which Parents give to their children or one man to another either by word or writing which is not contrary but according to the will of God and the rule of godlinesse and serves to direct a man how to live or how to walke either in his generall or particular calling Thus the word is often used in the Booke of the Proverbes as Chap. 3. 1 and 4. 2. and 7. 2. In which places the wise man exhorts his sonne to keepe his Law that is all his Precepts Counsels and Doctrines and not to forget or forsake them 2 Sometimes it signifies in a large sense the whole Doctrine of the Word of God which he hath at any time revealed or doth reveale in the whole Scriptures both of the Old and New Testament and so it includes the Law of Moses the writings of the Prophets and all the Evangelicall promises made unto us in Christ from the beginning thus it is used Psal. 1. 2. in these words But his delight is in the Law of the Lord and Psal. 19. 7. The Law of the Lord is perfect converting the soule that is Gods Word for the Law alone without the Gospell cannot convert soules and Psal. 1 19. in divers places where the Law is said to quicken and to be the godly mans delight and to comfort him in trouble 3 Sometimes this word signifies onely the Scriptures of the Old Testament as Iohn 15. 25. where our Saviour citing a speech out of the 35 Psalme 19 verse saith it is written in the Law that is the Old Testament And the Apostle 1 Cor. 14. 21. repeating the words of Isaiah Chap. 28. 11. saith it is written in the Law 4 Sometimes it signifies the whole Doctrine of the five Bookes of Moses as Iosh. 1. 7 8. Let not the Booke of the Law depart out of thy mouth and Luke 24. 44. where our Saviour distinguisheth the Law that is the writings of Moses from the Psalmes and the Prophets Also Mat 12. 5. Ioh. 7. 23. and Ioh. 8. 17. things written in the Booke of Genesis as well as things written in the other 4. books are said to be writtē in the law 5 Sometimes the word Law signifies in a more strict sense The Doctrine of the Law as it is different frō the doctrine of Grace and is opposed to the plaine Doctrine of the Gospel that is the whole summe of Precepts Morall Ceremoniall and Iudiciall set downe in the Writings of Moses thus the word is used by the Apostle in the Epistles to the Romanes and Galatians where hee opposeth the Law and Doctrine of Workes to the Gospell and Doctrine of Faith 6 Sometimes by law in a most strict sense is meant either the morall Law conteined in the ten Commandements as Exod. 24. 12. or any of the Ceremoniall Lawes as the Law of the burnt-offering Levit. 6. 9. the Law of Sacrifice vers. 14. the Law of the sinne-offering vers. 24. or the Iudiciall Law and any precept therof as Exod. 18. 16. Deut. 17. 11. 7 Sometimes the word Law signifies the Doctrine of the Gospell which as a new Law commands us to repent of all our sins and to beleeve in Iesus Christ Thus the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used Isa. 2. 3. where the Prophet saith That in the last dayes the Law shall go forth out of Zion and the Word of the Lord from Ierusalem meaning the publishing of the Gospell from thence into all Nations of the world and the Gospell as it injoyneth us to beleeve is called the Law of Faith Rom. 3. 27. 8 Sometimes the word Law signifies the power authority and dominion either of the flesh and the Old man of sin dwelling in our members or of the Spirit and the New man ruling in the mind where the Apostle saith I see another Law in my members warring against the Law of my mind that is I see the power of sinfull corruption and of the Old man striving against the Spirit or part renued and Rom. 8. 2. For the Law of the Spirit of life in Christ Iesus hath freed me from the law of sin and death These are the divers significations of the word Law which is called Torah in the Old and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the New Testament The word Gospel is in the Hebrew text in the old Testament called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bessorah and in the new Testament {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they both signifie good news glad tidings and a joyfull message the one is derived of the Hebrew verb {non-Roman} {non-Roman} {non-Roman}
{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
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
of the Covenant which they principally signifie and what speciall things are therein required I will therefore first insist upon it a little Secondly I will shew the severall sorts of Covenants which the words signifie and will briefly describe all the Covenants betweene God and Men Thirdly out of the severall descriptions I will gather the agreement and difference betweene the Old and the New Covenant And lastly I will make some use and application of these considerations to our selves First the derivation of the words of it if it be rightly considered may give us great light The Hebrew word Berith is of some derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barar to purifie and to purge out Drosse Chaffe and all uncleannesse and to choose out and separate the pure from the impure the gold and silver from the drosse and the pure Wheate from the Chaffe The reasons of this derivation are two One because God in making the Covenant of naturall life did choose out man especially with whom he would make the Covenant And in the Covenant of Grace he doth chuse out the multitude of the Elect even his Church and faithfull people whom he did separate by Predestination and Election from all eternity to be an holy people to himselfe in Christ The other reason is because in a true and lawfull Covenant both parties must be of pure hearts free from all deceit and Sophistry and must deale faithfully and meane plainely and sincerely in every point and article Others derive the word Berith of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bera which signifieth both to Elect or choose and also to divide or cut asunder The reasons wch they give are two The first because Covenants are not made but betweene choise persons chosen out one by another and about choise matters and upon choise conditions chosen out and agreed upon by both parties The second because God made the first Covenant of Grace and sealed it by sacrifices of Beasts slain divided and cut asunder and the choise fat and other parts offered upon the Altar and in making of great and solemne Covenants men in Old time were wont to kill and cut asunder sacrificed Beasts and to passe betweene the parts divided for a solemne testimony Gen. 15. 17. and Ier. 34. 18 Others derive the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to eate and refresh ones selfe with meate whereof there is some reason to wit Because the Old Covenant of God made with Man in the Creation was a Covenant wherein the Condition or Law was about eating That Man should eate of all Trees and Fruits except of the Tree of Knowledge of good and evill And in the solemne making and scaling of the Covenant of Grace in Christ the blessed Seed the publique Ceremony was slaying and sacrificing of Beasts and eating some part of them after the fat and choise parts were offered up and burnt on the Altar For God by vertue of that Covenant gave Man leave to eat the flesh of Beasts which hee might not doe in the state of innocency being limited to Fruits of Trees and Hearbes bearing Seed for his meate Gen. 1. 29. So also in solemne Covenants betweene men the parties were wont to eate together as appeares Gen. 31. 46. To these two other derivations may be added one that Berith may be derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to create whereof there is good reason to wit because the first state of creation was confirmed by the Covenant which God made with Man and all creatures were to be upheld by means of observing of the Law and Condition of that Covenant And that Covenant being broken by Man the world made subject to ruine is upheld yea and as it were created anew by the Covenant of Grace in Christ The other derivation is of the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth fat because in the Covenant of Grace God promiseth to Man the fat of Heaven and of the Earth that is the most excellent blessings which Heaven and Earth can afford and Man offereth up to God the fat of his soul of all his goods that is the most precious things which he hath besides the sweet and most excellent and precious sacrifice which Christ offers up for him to God These are the divers derivations of the word Berith which I have observed out of the writings of the learned to which I have added these two last And because this word doth well agree with the sound and signification of all the words of which it is derived by severall learned men so that if wee should make choise of any one derivation we might seeme to reject and despise others which stand with as good reason I hold it the safest and surest way to account of this word as of a speciall word invented and given by the Spirit of God himself who sees and knowes all circumstances of every thing at once and that it is purposely framed out of all the words before named and includes in it the sum of them all being as it were the quintessence of them all distilled together into one perfect sense And howsoever it may seeme strange to some at the first blush that one word should be derived of many and receive a mixt signification from them all yet if they better consider it they shall see good reason for it and shall finde that it is no rare thing in holy Scripture for one word to signifie in one place divers things and one word to be derived of many and to borrow the severall significations of them all The proper name of the Prophet Samuel is derived of foure Hebrew words the first Shaal which signifies to Aske the second Hu which signifies Him the third Min which signifies Of the fourth El which signifies God And it is said 1 Sam. 1. 20. that his Mother called him Shemuel that is one asked of God because shee said I asked him of the Lord So the Prophet Isaiah called his sonne by Gods appointment Sheariashub wch is derived of severall words which signifie A remnant shall returne And the Prophet Ieremy by inspiration of Gods Spirit told Pashur the persecuting Priest that his name should be Magormissabib terrour round about or on every side because the Lord would make him a terrour to himselfe Ier. 20. 3. Now if one name may by the testimony of Gods Spirt be derived of divers words and borrow a mixt sense from them all as the word Samuel which is derived or compounded of foure words and doth hold the signification of them all though it includes but one letter of some of them much more may wee thinke that the word Berith is derived of all the words before named and includes in it the sense and signification of them all as well as it includes a syllable at least of every one of
them this is one strong and invincible reason Secondly wee have good reasons of every derivation as I have already shewed Thirdly the deriving of the word from all and not from one onely doth reconcile in one all the severall opinions of the Learned and justifies their several derivations without rejecting or offering any wrong or disgrace to any Fourthly the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by which the Septuagint in their Greeke translation doe expresse the Hebrew word Berith and which the Evangelists and Apostles in the New Testament doe use to signifie a Covenant is derived of the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which hath divers of the significations of the Hebrew words of which Berith is derived for it signifies to set things in order and frame to appoint orders and make Lawes to pacifie and make satisfaction and to dispose things by ones last Will and Testament Now to compose and set things in order is to uphold the Creation to walke by Orders Lawes made appointed is to walk by rule to live to deal plainely and faithfully without deceit To pacifie and make satisfaction includes sacrifices and sinne-offerings To dispose by Will and Testament implies choice of persons and gifts for men doe by Will give their best and most choise goods to their most deare and most choise friends Thus the Greeke which the Apostles use in the New Testament to signifie a Covenant to expresse the Hebrew word Berith wch is used in the Law and the Prophets doth confirme our derivation of it from all the words before named And this derivation of the Hebrew and Greeke names of a Covenant being thus laid downe and confirmed by these reasons is of great use First to shew unto us the full signification of the word Covenant and what the nature of a Covenant is in generall Secondly to justifie the divers acceptations of the Word and to shew the nature of every word in particular and so to make way for the knowledge of the agreement and difference betweene the Old and New Covenant First there we see that this Word signifies all Covenants in generall both Gods Covenant with men and also the covenants which men make among themselves For there is nothing in any true Covenant which is not comprised in the signification of this Word being expounded according to the former derivations Heere also we see what is the nature of a Covenant in generall and what things are thereunto required First every true Covenant presupposeth a division or separation Secondly it comprehends in it a mutuall promising and binding betweene two distinct parties Thirdly there must be faithfull dealing without fraud or dissembling on both sides Fourthly this must be betweeene choice persons Fiftly it must be about choyce matters and upon choice conditions agreed upon by both Sixtly it must tend to the well-ordering and composing of things betweene them All these are manifest by the significations of the words from which Berith is derived But I hold it not so needfull to stand upon the nature of a Covenant in generall I therefore come with speed to the divers acceptations of the Word and to the description of every speciall and particular Covenant which is needfull to be knowne of us CHAP. V. FIrst the Hebrew word Berith as also the names of Covenant in the Greeke and English tongue signifies a Covenant betweene God and Men Secondly it signifies the Covenants of men among themselves as Gen. 21. 27. It signifies the Covenant betweene Abraham and Abimelech and Gen. 31. 44. the Covenant betweene Iacob and Laban But here I have little to doe with Covenants betweene men The Covenant which I am to insist upon is betweene God and Men First the Covenant of naturall life and blessings which God made with Man in the creation Secondly the Covenant of Grace which God made with Man in Christ after Mans fall In the Covenant of Nature the parties were God the Creator and Man the Creature made after Gods Image and likenesse and so not contrary to God nor at enmity with him but like unto God though farre different and inferiour to God in Nature and substance The promises on Gods part were these That Heaven and Earth and all creatures should continue in their naturall course and order wherein God had created and placed them serving alwayes for mans use and that man should have the benefit and lordship of them all and should live happily and never see death The condition on Mans part was obedience to Gods Law and subjection to God his Creator in all things and this he was to expresse by obeying Gods voyce in every thing which he had already or should at any time command more especially in abstaining from the Tree of good and evill The Signe and Seale which God gave to Man for the confirmation of this Covenant was the Tree of Life which was to man a Sacrament and pledge of eternall Life on earth and of all blessings needfull to keepe man in life The receiving of this Seale was mans eating of the Tree of Life The end of this Covenant was the upholding of the Creation and of all the creatures in their pure naturall estate for the comfort of man continually This was the first Covenant which God made with man and this is called by the name Berith Iere. 33. 20. where God saith If you can breake my Covenant of the day and night and that there shall not be day and night in their season then may also my Covenant with David be broken In these words he speakes plainly of the promise in the creation That day and night should keepe their course and the Sunne Moone and Starres and all creatures should serve for mans use This though man did breake on his part yet God being immutable could not breake it neither did hee suffer his promise to faile but by vertue of Christ promised to man in the New Covenant doth in some good measure continue it so long as Mankinde hath a being on earth The Covenant of Grace is that which God made with man after his fall wherein of his owne free Grace and Mercy hee doth promise unto Mankinde a blessed Seed of the Woman which by bruising the Serpents head that is destroying the power and workes of the Devill should redeeme Mankinde and restore all that beleeve in that blessed Seed Christ to a more happy and blessed estate then that which was lost In this Covenant the parties were God Almighty offended by Mans sinne and provoked to just wrath and man by his wilfull transgression now become a Rebell and enemy against God and deserving eternall death so that here is great contrariety separation opposition and cause of enmity betweene the two parties and betweene them there was no possibility of peace and reconciliation without a fit and all sufficient Mediator necessarily comming betweene The things which God promiseth in this Covenant and for
promise in Baptisme and whosoever doth wilfully live and continue in any sin and purposely abstaine from good when occasion is offered and omits holy duties which the law requires as observing of the Sabbath hearing of the word and such like we count him a carnall man and he hath no part as yet in the Covenant of grace For he that is justified is also mortified and sanctified and cannot purposely continue in any sin of omission or commission CHAP. XVI The Differences BVt the differences between them are many and great First they differ in the manner of requiring obedience to the law and exacting good workes The Covenant of Moses requires that a man shold first endeavour to fulfill the whole law that thereby he may be justified and live and if he cannot do so that then he should flie to sacrifices for sinne and free-will offerings and in them as in types to Christ and his righteousnesse and obedience that there he may finde that which by the law he cannot obtaine But the Covenant of the Gospel requires that a man should first renounce himselfe and all his owne righteousnesse and seeke salvation and righteousnesse in Christ by faith and that being justified by grace in Christ he should by way of thankfulnesse labour to the utmost to bring forth all fruites of holinesse righteousnesse and obedience to all Gods commandements and that for this end that he may glorifie God adorne his profession and be more and more assured of his communion with Christ and sincere love to God Secondly these Covenants differ in matter and substance The matter and substance of the Covenant made by the Ministery of Moses it was mixt it was partly conditionall and partly absolute partly legall and partly Evangelicall it required to justification both workes and faith but after a divers manner and it was a mixt Covenant of two divers Covenants both the Covenant of Workes and the Covenant of Grace First it required workes that men should doe the workes of the Law and live and this it did by way of the first Covenant For the morall Law written in two Tables of stone and consisting of the ten Commandements which God spake from mount Sinai is called by the name of a Covenant Deut. 4. 13. He declared to you saith Moses there his Covenant which he commanded you to performe even ten Commandements and he wrote them upon two Tables of Stone and Deuter. 9. vers. 9. These two Tables are called the tables of the Covenant by these testimonies it is plain that the law was given to Israel as a Covenant which required obedience for justification and life Secondly this Covenant given by Moses promised Christ and required that whēsoever they failed in their obedience to the Law they should flee to sacrifices and sinne-offerings which were Types of Christ and did prefigure signifie and seale his satisfaction and atonement for sinne and that by faith they should seeke righteousnesse and satisfaction in him and shoul rest upon those promises which God made with their Fathers that in Christ the blessed seed all Nations of the earth should be blessed And this is the second even the Evangelicall part of the Covenant and is called by the name of another Covenant Deut. 29. 2. For indeed this is the Covenant of Grace as the other part is the Covenant of Works This GOD propounds absolutely the other is conditionall that a man shall doe it if hee can and if hee can doe it hee shall live if hee cannot that he should flee by faith to Christ foreshadowed in types and promised to the Fathers Thus the Covenant which God made with Israel was not a simple but a mixt Covenant and the matter of it was mixt But the Covenant of Grace in the Gospell is simple without mixture and propounds no other way to salvation but onely in and through Iesus Christ no justification but that which is by faith in Christs obedience without our owne workes This is a second difference The rest of the maine differences are plainely laid downe by the Apostle Paul 2 Cor. 3. One is that the Covenant which God made with Israel was an old Covenant For it is called by the Apostle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vers. 14. But the Covenant made with all Nations by the Gospell is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the New Covenant vers. 6. Now the Covenant with Israel may truely bee called Old and is so indeed in respect of the Covenant under the Gospell for two reasons First because the legall part of it which was the Covenant of Workes laid downe in the ten Commandements of the Law written in Tables of Stone is in substance all one with the first Covenant which God made with Man in the state of Innocency the summe of both is that one thing Doe this and live Secondly because the Evangelical part of it which promised life and righteousnesse in Christ the promised seed was given after the old manner as it was to the Fathers before the Law that is in generall darke and obscure promises did shew Christ onely afarre off to come in the latter ages of the world But the Covenant of the Gospel is every way new It is made with us after a new maner It sheweth Christ already come and that most plainely and it hath no reliques of the Old Covenant of works in it but teacheth justificatiō by faith without works even by communion of Christ and of his righteousnesse alone without any concurrence of our own righteousnesse and workes of the Law concurring for justification Another difference wch the Apostle makes betweene these Covenants is that the one is the Letter the other the Spirit For so he affirmes ver. 6 Now the reasons of this are two especially The first reason why the Covenant with Israel is called the letter and the Covenant of the Gospel the Spirit is because Moses who was the mediator of the Covenant with Israel did give onely the Letter of the Covenant that is the Law and the Covenant written in Tables and in Letters but he could not give the Spirit to make them understand the Covenant nor any inward grace and ability to make them keepe it But Christ the Mediator by whose Ministery the Covenant of the Gospell is given hath also the Holy Ghost in himselfe without measure which Spirit he by his Word and together with the word of the Covenant sends into our hearts and enables us to beleeve and to keepe the Covenant And as Iohn the Baptist comparing himselfe and his ministery with the ministery of Christ saith I baptize you with water but he shall baptize you with the Holy Ghost and with fire that is I give onely the outward signe but he gives the inward grace So it may be said of Moses and Christ that Moses gave onely the letter or writing of the Covenant but Christ gives the word and with it the Spirit of Grace also