on earth or to any opportunity in any day whatsoever whether week day or Lords dâ—y wherein they might exhort 3. Bâ— comparing these placâ—s with 〈◊〉 Cor 6 2 where it is said Now is the accepted time now 〈◊〉 the dâ—y of salvation which seem plainly to intimate the same day with that which is meant Heb. 3.7 13. and that day being manifestly meant of the time wherein the Embassadours for Christ do beseech men to bee reconciled to GOD 2 Cor. 5.20 it is very probable or rather certain that to day Heb. 3.7 13. 4.7 is not meant particularly the Lords day or first day of the week but any day of a mans life wherein the Gospel of Christ is preached and reconciliation to God offered him and received by him Or as Cameron quaest in Epist. ad Heb. 3.7 That time which by the Prophets and Apostle is called the last dayes and fulness of time which is the time of the Messiah exhibited not precisely the Lords day or first day of the week Let us view Mr. Carters reasons for his conceit First it is evident that it is meant of a day of rest câ—ap 4 7 8. for if Joshuah had given them rest namely that rest of which David speaketh then hee would not aftewards have spoken of another day therefore of a day of rest iâ— must bee meant else the Apostles argument had not been concluding nor pertinent because many other days might have afterwards been spoken off although Joshuah had given them all the rest that was ever to bee expected Answ. It is true that he Authour of that Epistle doth rightly gather from the word to day that there was another day of rest yet remaining for the people of God besides the seventh day rest aâ—d the rest in the Land oâ— Canaan which they pâ—ssessed by Joshuah s conduct yet doth not imply that the day in which the word was spoken was the day of rest But thus hee gathers it These words were spoken by David many hundreds of years both after God sware in the Wilderneâ—s they should not enter into his rest who believed not and after Joshuah had setled the posterity of the unbelievers in the land of Canaan and therefore the rest in the land of Canaan is not that which is meant in Davids speech but there is implied a future day of rest to bee attained by believing in JESUS the Messiah For David if it had been meant of the rest in Canaan would not have spoken to them not to harden their hearts fâ—r fear of being excluded from Gods rest Secondly saith Mr C. It is meant of such a rest as GOD can and sometimes doth swear in his wrath against his own people who are his house and the people of his pasture that they shall not enter into it this cannot bee said of what they enjoy in their personal inâ—erest by faith onely but as for the coâ—fort of his ordinances and Sabbath Answ. To omit the unfitness of the expression sith the comfort of Gods Ordinances and Sabbath is a personal interest enjoyed by faith onely it is not true that what is said of the rest cannot bee meant of what the people of God enjoy in their personal interest by faith onely because of Gods oath For that oath doth not imply that believers shall not enter into the rest yea the Apostles inference is to the contrary v 1 6. sith some were not to enter in others were to enter in and sith GOD sware some should not hee promised some should and chap. 3.18 sith some entred not through unbelief others in whom the word is mixed with faith ch 4.2 do enter in And this is a good argument that the rest mentioned is not the Christian Sabbath day which is the first day of the week sith they that believe not come short of it it 's a consequent upon the holding the boldness confidence and rejoycing of our hope firm to the end it was then in promise to the Hebrews and remained to the people of God who were to bee warned that they came not short of it where as the Sabbath dayes rest was then in pâ—ssession not to bee expected afterwards but then in use when this Epistle was written and yet such as hypocrites unbelievers and Apostats did in some sort enjoy as well as sincere persevering believers Thirdly saith Mr. C. That it is meant of a Sabbath dayes rest appeareth by the manner of the Apostles arguing in this place in as much as the Apostle proveth it to be another day of rest besides what was in use in the Church before Another in opposition to the 7th day Sabbath and that because David speaketh of it as a rest to bee entered into a long time after although the 7th days rest was entered into from the beginning of the world in as much as hee spake as it is Heb. 4.4 5. implying a promise that some shall though others shall not enter into it Now sayes the Apostle this being spoken by the Prophet David of a time then to come and again as Heb. 4.7 9. over and beside the seventh dayes Sabbath Now from this his manner of arguing it is evident that he supposeth this day of which David speaketh saying To day if ye will hear his voice to be a day of the same kinde as the seventh dayes Sabbath was because else there had been no such opposition to bee made nor would there have been place for an although or a notwithstanding in the case as in v. 31. because any other rest might have also been entred into from the beginning of the world as a believers personal rest by faith was but that which maketh the opposition is that David speaketh of a Sabbath dayes rest to be entred into now a long time after even in the times of the New Testament of which times that Psal. 95. is a prophesie as appeareth by the Apostles application of it in this place and thereupon hee concludes it to bee another day of rest remaining for us besides the seventh dayes rest By this wee see that by to day if yee will hear his voice is not meant onely of a Christians personal rest by faith which is every days enjoyment and was entred into from the beginning of the world but of another Sabbath dayes rest besides what was in use before Answ. It is not denied that Psal 95. is a prophesie nor that it speaks of a rest to be a long time after Davids time even in the times of the New Testament nor that although doth imply a distinct rest from the seventh day Sabbath rest and an opposition of that kinde which some Logicians call disparato though others will not have it called opposition but distinction yet the words Heb. 4 3. are not as Mr. C. cites them although the seventh days rest was entred into from the beginning of the world but although the works were 〈◊〉 or finished from the foundation of the world Nevertheless this doth not prove that either the rest is not a believers personal rest by faith or that it is of the same kinde with a meer weekly Sabbath dayes
rest but rather the contrary It is distinguished from the seventh day Sabbaths rest and so it is also from the rest which the Israelites had by Joshuah's conduct in the land of Canaan which the Authour mentions v. 8. as well as the seventh dayes rest v. 4. and therefore the seventh dayes rest opposed to the rest v. 7 9. doth no more prove the day of rest to be a day of the same kinde as the seventh day Sabbath was then the day of rest in Canaan by Joshuahs leading Yea sith the seventh days rest mentioned Heb. 4.4 is onely Gods rest it is apparent the day of rest is of different kinde from an ordinary Sabbath dayes rest Neither doth the term although impart any such identity of kinde but that God spake of another rest of his athough hee had rested long ago when his works were finished from the foundation of the world Yea the words Heb 4.10 Hee that is entred into his rest hath also ceased from his works as God did from his which expresseth the rest for the people of God yet remaining v. 9. do shew that the day of rest is not till a mans works bee ceased which I know not how to understand of any other works then his works of labour and sufferings which are not till the end of this life and therefore the sabbatism or day of rest is not here the keeping of a weekly sabbath but a day of rest as is meant Revel 14.13 which though it bee not every dayes enjoyment yet it may bee a Christians personal test by faith onely that is that rest which by faith onely is entred into or obtained And though it were entred into by all believers from the foundation of the world yet it was not so conspicuously as when Christ entred into the heavens However those Hebrews and the believers to come after had not then entred into it That the Sabbath days rest was in use before proves against Mr. C. that the rest was not of the same kinde unless in manner of a type or shadow as one thing like that 's resembled by another may in a Catachrestique manner be termed of the same kinde with that which resembles Mr. C. adds Fourthly it is meant of a day of rest to bee celebrated in Gods house in his worship So the Apostle concludeth v. 9. There remaineth therefore a Sabbatism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God a word comprehending the Sabbath and worship put together as was before observed And the coherence of the words Psal. 95. implieth as much Psal. 95.6 7 8. It appeareth also from the Apostles wherefore chap. 3.7 His house are we wherefore as the Holy Ghost saith To day if yee will hear his voyce c. So as if the question bee what voice Or what day The answer from the Psalm and from the Apostles inference must bee this the day of worshipping the Lord our Maker and of resting with him in his house and his voice whose house we are inviting us to it Answ. Sabbatism in the notation of the word imports no more then rest what it imports in the use of it I cannot discern but from this place sith I know not where it is used in the New Testament but here nor in any other authour afore this Here it appears not to import any more then rest sith it expresseth but what is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8 10 11. though I conceive that the matter shews it to bee meant of a holy rest it being thâ— rest of Gods people But that the word comprehends rest and worship put together I do not conceive For the word aâ—ludes to the Sabbath Gen. 2.2 3. quoâ—ed Heb. 4.3 4. Now Gods â—est imported not worship though his appointâ—ng us to rest on the Sabbath and to sanctifie it doth import our worship of him Nor do I think the coherence of the words Psal. 95.6 7 8. doth imply that Sâ—bbatism Hâ—b 4.9 comprehends the Sâ—bbath and worship put together or thaâ— Psal. 95.7 To day if yee will hear his voyce is meant of a day of rest to bee celebrated in the house of God in his woâ—shiâ— sith in those words there is not the word Sabbatism and the Exhortation To day if yee will hear his voyce doth not appâ—ar to have been on the weekly Sabbath daâ— the Psâ—lm being not as the 94th Psalm intituled A Psalm for the Sabbath and it is more likely that to day if you will hear his voyce intimates the day at the end of every seven years in the solemnity of the year of release in the feast of tabernacles when all Israel was come to appear before the Lord in the place which he should chuse and the Law was to bee read before all Israel in their hearing Deut. 31.10 11. at which time of the year every year they had gathered in their Corn and Wine Deut. 16.13 and then they had no harvest and so it was the fittest time to resemâ—le the rest remaining â—o Gods people yet so far was it from being the weekly Sabbath day that as Ainsworth notes on Deut. 31.11 The Jewish Doctors say that if the day of the assembling of the people happened to bee the Sabbath day the reading of the Law was put off till after Yet were it the Sabbath day it doth not follow that it is meant of a day of rest to be celebrated in the house of God in his worship for the weekly Sabbath was not celebrated in the house of God that is the Tabernacle or Temple but in their dwellings Exod. 16.29 And therefore if the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore Heb. 3.7 did refer to whose house ye are v. 6. though I conceive the inference is made from the words if wee hold fast the confidence and reâ—oycing of the hope firm unto the end yet it proves it not to bee a weekly Sabbath of rest to bee celebrated in the house of God in his worship For the weekly sabbath was not celebrated in Gods house and if it were each Christian or the Church were not fit to answer Gods house in which it was celebrated sith they are not the place where that made the worship of God accepted as the Tabâ—rnacle or Temple that is proper to CHRIST and his body John 2.19 Heb. 8 2. but the persons by whom it is celebrated and who worship God Lastly were all this granted that Heb. 4.7 were meant a day of rest to bee celebrated in the house of God in his worship yet this might be meanâ— of the rest in heaven often called Gods house where the Elders cast down their crowns before God and worship and praise him and not the weekly Sabbath Fifthly saith Mr. C. Because the Apostle understands it of a day to be kept upon the same ground in
relation unto Christ his ceasing from his works and entring into his rest as the 7th day Sabbath was in relation to God his ceasing from his works after his making the first creaâ—ion and entring into his So iâ— followeth v. 10. Which to be meant of Christ and his entrance into his rest which he makes to be his passing into heaven v. 14 inferred from his entring into his rest v. 10. he endeavours to prove by 5 reasons Answ. 1. The coherence beâ—ween Heb. 4.9 and v. 10. doth rather intimate that he that is entred into his rest v. 10. is a term common to all the people of God mentioned v. 9. and the exhortation v. 11. doth also import tâ—at the person that enters into his rest v. 10 is meant every believer Nor is any one of Mr. Cs. reasons convincing of the contrary For 1. let the translation be mended as Mr. C. would have it yet it may be true of every believer that he also hath ceased from his worâ—s as God did from his own works 2. Seeing then v. 14. may point out to what is said Heb 3. â— 2 3. 3. If Heb 4 10. cannot be meant of ceasing from sin yet it may be from labâ—rious works and sufferings as Revel 14.13 and such rest may be 〈◊〉 with refreshing and looking upon them as good 4. That v. 10. should be taken for a proof of v 9. is not necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not always causal or ratiâ—nal yet if it were it might be thus The rest of the people of God in heaven shaâ—l be a Sabbatism like Gods for such of them as shall enter into their rest shall cease or have ceased from their sufferings and painfull works as God did from his in the beginning 5. What he saith that Christ were not Lord of the Sabbath as he saith Mark 2.28 Luke 6.5 unless he had entred into his rest or as p. 75. he could not be Lord of the Sabbath unless he also had a rest which he entred into as God did into his iâ— without proof and is false sith Christ speaks of his being Lord of the Sabbath at that time afore he entred into his rest and doth imply that which some would call blasphemy that Christ as God had not been Lord of the Sabbath unless he had entred into his rest as man But were it granted that Christ by reason of his entring into his rest as man was Lord of the Sabbath doth that prove that Heb. 4.10 is meant of Christs entring into his rest or is it not rather a baculo ad angulum But were it granted that Heb. 4.10 were meant of Christs entring into heaven yet the rest before mentioned is rather thereby confirmed to be meant of rest in heaven with Christ then rest on earth on a weekly sabbath sith the argument is strong thus Christ is passed into his rest in the heavens therefore there is a rest remaining for the people of God there but hath no strength thus Christ is entred into the heavens to rest therefore there remains to the people of God a weekly day of rest on earth Lastly this very reason quite overthrows Mr. Cs. building For he would ground the week day Sabbath upon Christs entring into his rest and this day he would have to be the first day of the week and the reason for inferring a week day Sabbath upon Christs entring into his rest is taken from the rest of God after the first creation whereby the 7th day Sabbath was sanctified Now if there be the like reason of keeping a week day Sabbath because of Christs rest as there was of keeping the 7th day Sabbbath because of Gods rest then it will not be the first day of the week which must be the Sabbath for that was not the day of his entring into his rest but another day to wit the fifth day of the week as may be gathered from Acts 1.3 Mr. C. himself p. 76. though he say that it is very probable that the ascension day was on the first day of the week yet confesseth it not to be clear and the reason of the probability from Act. 1. by the computation of the forty days from his resurrection and the mention of a Sabbath days journey from Mount Olivet to Jerusalem occasioned as is likely from their making that journey then upon that day v. 12. is so slender that I know not that ever any learned man did conceive so with him and the computation of forty days from his resurrection being on the first day of the week though the day of the resurrection contrary to the common computation should be excluded will not fix the Ascention day on the first day of the week but two days at least short of it And for the mention of a Sabbath days journey Act. 1.12 it is clear from the words that it was onely to shew the distance of the place from Jerusalem not to shew that day to have been the Sabbath day I list not to trouble my self about the reason of using that expression rather then another it being not material Yet were it granted it had been on the Sabbath day it had not been the first day of the week for that is not termed in Scripture certainly not in the Acts of the Apostles the Sabbath day What Mr. C. adds But albeit his rest was not compleated till he passed into the heavens yet he first entred into it at his resurrection which being upon the first day of the week there needeth no more to fix the command of the Sabbath on that day doth overthrow his arguing from Heb. 4.7 9 10 14. whence he would deduce the Christian Sabbath because of Christs entring into his rest at his passing into the heavens Which hurts not others as Mr. Cawdrey Sabb. Rediv. part 4. sect 23. who confesseth the words Heb. 4.10 not to be spoken of Christ though he allude to them I have insisted on this point by the way because Mr. C. makes use of it for infant Baptism but to how little purpose the sequel will shew Mr. C. for proof of infant Baptism p. 20. layes down this position that what the Lord confirmed by oath to Abraham he confirmed it to us even to all believers after Christ to the worlds end which I grant if understood of spiritual Evangelical promises which accompany salvation but not if meant of those peculiar blessings and priviledges which were promised to Abrahams natural seed Yet in his proof of that position I conceive sundry things not right which are vented by him as p. 28. that the voice of Christ meant Heb. 3.7 is an inviting us to celebrate his day of rest in his house in the worship of the Gospel which he means of a weekly Sabbath and a particular Congregation and outward worship as sundry passages following shew and this he makes a part of the Gospel p. 31. and the believer that neglects it comes short of the promise of entring into Gods
the token of Abrahams Covenant and yet the command Gen 17.9 â—0 1â— 12 13 4. bindâ—th not Nor is the other speech true For by the same authority according to Mr. C. the Passeover the Lords Supper were made tokens of the same Covenâ—â—t and yet â—or duties in stead of Circumcision 7. If when circumcision ceased there was 〈◊〉 be a duty in stead thereof by vertue of the command Gen. 17.9 and because of the promise of an everlasting possession v. 8. it must extend to the New Testament to the spiritual seed and be of a spiritual blessing by the same reason Circumcision being made an everlasting covenant v. 14. the command Gen. 17.9 should be of a spiritual keeping of Gods Covenant and the Circumcision that comes in the stead of Circumcision in the flesh should be Circumcision of the heart and obedience which the New Testament seems to intimate Rom. 2.26 28 29. 1 Cor. 7.19 Phil. 3.3 Col. 2.11 8. It is supposed but not proved that Baptism is in stead of Circumcision But Mr. C. thinks to prove it onely by the way he takes in to illustrate his conceit about Gen. 17.9 something about the Sabbaâ—h Exod. 20.8 11. of which he saith thus The like manner of institution we have concerning the Sabbath therefore those who deny infant Baptism oftentimes deny the Sabbath and not without cause for there is the same reason of both and we may illustrate the one by the other The Lord intended in time to change the day from the 7th day to the first of the week as he intended in time to change the token of Abrahams Covenant Therefore in the 4th Commandment also the command is not primarily fixed upon the 7th or any day to be remembred and kept holy but upon the general duty that the rest day of the Lord be remembred and kept holy what ever that day fall to be Remember the Sabbath day that is the rest day to keep it holy and the Lord blessed the rest day and sanctified it And the remembrance and keeping of the 7th day is in the Commandment made a duty for this reason because that was declared to be then the day wherein God had entred into his rest after his making of the world And upon the same account when after the travel of his soul in the new creation he entred the second time into his rest as is declared that he did Heb. 4.9 10. because that was upon the first day of the week when he rose from the dead therefore by vertue of that command Remember the rest day to keep it holy the first day of the week is now to be remembred and kept holy in as much as that is now the rest day of the Lord our God as formerly the 7th day Answ. That those who deny infant Baptism do not or need not deny the Sabbath is shewed in my Examen part 2. sect 8. in my Praecursor sect 15. in the second part of my Review sect 3. and what Mr. C. haâ—h said for his opinion of inferring the Lords day Sabbath from Heb. 3 4. hath been examined before and shewed insufficient for his purpose That which now he brings from his conceit of the command Exod 20.8 11. is to me very doubtfull and yet were it certain would not answer Mr. Cs. expectation His conceit is doubtfull to me for these reasons 1. because if his conceit were right when it is said Remember the Sabbath day and the Lord blessed the Sabath day the term Sabbath day should be conceived as a genus or species comprehending under it the rest day of the Jews and the Christians and such other rest days as God should appoint to be observed Bâ—t against this are these things 1. That I find not where the term Sabbath day is meant or applied to any other then the 7th day of the week I grant that other days are termed Sabbaths Sabbaths of rest Levit. 23 24 32 29. but no where that I yet find is any day besides the last of the week termed the Sabbath day 2. The blessing of the Sabbath day Exod. 20.11 was the same with the blessing Gen. 2.3 For it is a narration of what God did in the beginning and that day was the seventh in order after the six days in which he created his work 2. Me thinks the Evangelist Luke 23.56 when he saith they rested on the Sabbath day according to the commandment which commandment is that Exod. 20.8 11. and that Sabbath being by the confession of all the last day of the week doth plainly expound the fourth Commandment of that particular Sabbath which was the seventh day in order from the creation and the last day of the week I confess there are difficulties from this exposition concerning the evacuating of the fourth Commandment which being besides my present business I shall not now insist on it being sufficient for my present purpose to shew why I conceive Mr. Cs. exposition doubtfull 2. Yet were hiâ— interpretation granted it would not serve his turn here For 1. keeping Gods Covenant Gen. 7.9 is without any example or colour of reason reâ—trained to seals as they are termed of the Covenant and made the genus to Circumcision and Baptism as the term Sabbath may be to all Festivals 2. If it were yet there is not the same reason of Circumcision and Baptism as of the Sabbath and the â—orns day the one being a moral command and the other meerly ceremonial 3 If the meaning were Gen. 17.9 that a duty were commanded in general to keep the token sign or seal of the Covenant then it is a command concerning any token of the Covenant the Passeover and Lords Supper as well as Circumcision and Baptism and if so then they are to be observed according to the rule there v. 10 11 12 13 14. and if so they are to be applied to male infants of eight days old as well as Baptism or according to the rules delivered in the institution of each rite and if so the command Gen. 17.9 10 11 12 13 14. will make nothing for infant Baptism unless it can be proved ouâ— of the institution and practise in the N. T. But to prevent this Mr. C. saith SECT LXXXI The succession of Baptism to Circumcision and their identity for substance to us is shewed to be unproved by Mr. Carter Mr. Marshal Mr. Church Dr. Homes Mr. Cotton Mr. Fuller Mr. Cobbet from Col. 2.11 12. or elsewhere 2ly FOr answer further it is to be considered that Baptism is now in the room of Circumcision and is the very same for substance to us as Circumcision was to them before Christ namely the token and seal of that Covenant made with Abraham and his seed as appeareth Gal 3.27 29. As many of you as have been baptixed into Christ have put on Christ. And if ye be Christs then are ye Abrahams seed and heirs according to the promise By which we see that whatever we have as Abrahams
not as a part of that covenant but as a School-master to whip them to Christ that they finding the impossibility of keeping the Law might more earnestly long after Christ exhibited in those shadowes of rites and sacrifices c. But to say that this covenant mentioned in the eighth of the Hebrews was the covenant of works is a most erroneous doctrine Look into the text and you shall find that the covenant which is there mentioned which God finds fault with and calls the first covenant in opposition to this better covenant had ordinances of divine worship had a Sanctuary a Tabernacle Priests and High-priests Sacrifices and other rites belonging to the administration of it Sir was this the covenant of works I hope you will not own it in your next Mr Anthony Burgess another Assembly man Vindic. Legis Lect. 24 maintains with a distinction the Law at mount Sinai to be a covenant of grace Like whereto are the opinions of Mr John Ball of the covenant of grace ch 7 page 102 Dr. Samuel Boulton True bounds of Christian freedom page 130 c. Mr Thomas Blake Vindic. Foeder c. 24 c. But as in other things there is much dictating besides the Scriptures in the received writings of men so in this Mr C. saith The difference between the old and new Covenant is in the way and manner of dispensation in respect of ceremony of administration not in the essentials Concerning which it is to be observed that to dispense is to lay out as a Steward doth lay out money To dispense a Covenant may be understood either by making it known or performing the things promised on either side the same may be conceived to be meant by administration The ceremony of administration I understand not what it is unless by it be meant the rites of the Old and New Testament This then seems to be either all or the main difference Mr C. makes between the covenant made with Israel at mount Sinai and the new covenant confirmed in the blood of Christ with Jewes and Gentiles that the former had Circumcision the Passover Sacrifices c. by which the covenant of grace was made or the things promised conferred the new covenent had Baptism and the Lords Supper A Covenant is a promise and so an action and when mutuall there 's a reciprocall action I know not what other predicament to place it in The essentials of a thing are in corporeall substances matter and forme in other beings those things which in proportion to them shew what it is and wherein it is differenced from others under the same genus which essentials the Logicians call the genus and difference The essentiall difference of one action from another is the terminus or effect as heating from cooling in the object subject end A Covenant being essentially a promise differs essetntially from another promise when the things promised are different as the promise of land differs essentially from the promise of life and when the conditions are different though the things promised be the same as the promise of land to one for so much money is essentially different from the promise of land upon the condition of thanks The covenant of works and of grace are terms not used in Scripture But Rom. 11.5 6 Election by grace and of works Rom 4 4 it is said to him that worketh the reward is reckoned not according to grace but according to debt Ephes. 2.8 9 Yee are saved by grace not of works 2 Tim 1.9 who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace Titus 3.5 He saved us not by works of righteousness which we have done but according to his own mercy Yet I think the distinction right and good of the covenant of grace and the covenant of works And the difference between them is 1. in the thing promised the one promiseth life upon obedience to the Law given but not strength to do it the other promiseth the Spirit to inable for doing 2. in the condition the one promiseth life upon perfect obedience the other upon faith in Christ. These differences are confirmed from sundry Texts Rom 10.5 2 Cor. 3.6 10 Gal. 3.10 12 22 c. I think in a promise the different end of the promiser makes not an essential difference I think it is the same promise essentially when one promiseth land upon condition of giving thanks to shew his bounty and another to engage him to his party though the ends be different My determination in this Writing is as it was in the former Exam. page 102. That the new Covenant is not the old renewed but that they differ specifically in the essentials and not onely in Rites and that the Covenant at mount Sinai was a covenant of works And this I prove 1. From that Text which here Mr. C. Mr M. the Assembly and others stand so much upon to wit Heb 8 8 9. 10. The old covenant there meant is the covenant made with Israel at mount Sinai which appears in that it was the covenant which God made with the Fathers of the Iewes in the day that he took them by their hand to bring them out of the land of Aegypt Now that covenant differs essentially more than in Rites from the new covenant yea as a covenant of works is diffrent from the covenant of Evangelical grace â— Because the new covenant is said to be established or setled as a Law â—n better promises Heb 8.6 Now if the promises be better promises it is because they be of better things and if of better things then of different things and so the difference is more than in Rites yea it is in essentials for promises of different things essentially make different covenants essentially And that the difference is in the meliority of promises and that these promises be of better things is apparent from the recitall of the promises Heb â— 10 11 12. 10. â—â— â—7 where also by the offering of Christ that Testament is said to be of force By this also the covenant at mount Sinai is proved not to be the covenant of Gospel-grace For then it had had as good promises yea the same promises 2. If it had been the covenant of grace they had abode in it For that is a covenant which they that are in continue in But in the old covenant or that at mount Sinai they abode not v. 9. Ergo c. 3. That is not the covenant of grace which is faulty or which is the meaning of â—t occasioning God to complain for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Faultless is that which is without complaint and the meaning is the first covenant occasioned complaint of the Israelites as it is v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complaining of them he doth not say it as Mr. M. seems to have understood it as if God had found fault with the covenant that 's a