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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	grace_n	teach_v	ungodliness_n	2,208	5	11.7915	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94353	Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

better hope did by the which we draw night unto God God brings in another Administration to effect that which the other could not as the above Scriptures shew Vse 1. See hence what great obligations lye upon persons living under the Gospel Administration to be holy otherwise one end of this Administration is frustrated in such If those who lived under the Law and Old Covenant had great obligations laid upon them then surely ours must needs be farre greater Vse 2. This shewes How great is their evil who take occasion from the grace of God to sin when sin took occasion from the Law it was so aggravated it became hereby exceeding sinful Rom. 7.13 let such know 1 They pervert the Gospel 2 They have never learned Christ aright Ephes 4.17 to the 22. This I say therefore and testifie in the Lord that yee henceforth walk not as other Gentiles walk in the vanity of their minde having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling have given themselves over unto lasciviousnesse to work all uncleanenesse with greediness But yee have not so learned Christ if so be that you have heard him and have been taught by him as the truth is in Jesus That yee put off concerning the former conversation the Old Man which is corrupt according to the deceitful lusts 3 It is a sad signe of Reprobation Jude 4. For there are certaine men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousnesse and denying the only Lord God and our Lord Jesus Christ 4 They will daily bee more hardned in sin Acts 28.25 26 27. And when they agreed not among themselves they departed after that Paul had spoken one word well spake the Holy Ghost by Isaiah the Prophet unto our Fathers saying goe unto this people and say Hearing yee shall hear and shall not understand and seeing yee shall see and not perceive for the heart of this people is waxed grosse and their eares are dull of hearing and their eyes have they closed lest they should see with their eyes and hear with their eares and understand with their heart and should be converted and I should heal them 5 They will be more inexcusable Joh. 15.22 If I had not come and spoken unto them they had not had sin but now they have no cloake for their sin 6 Heathens will rise up in Judgement against them 7 Their Condemnation will be just Rom. 3.8 And not rather as we be slanderously reported and as some affirme that we say Let us doe evil that good may come whose damnation is just Greater than others Joh. 3.19 And this is the Condemnation that light is come into the world and men loved darknesse rather than light because their deeds were evil Obser 2. That the discovery of the grace of God in the Gospel towards sinners is the most effectual means of killing and subduing sin Reason I meane Carnal reason makes us beleeve that this opens a Floud gate to all licentiousnesse and hence the wise men of the World lay the prophanenesse and lewdnesse of persons living where the grace of God is preached upon the back of Gods Free Grace as if the preaching of that to Sinners were the cause why Drunkards Swearers Sabbath-breakers live as they doe and hence they say No wonder Hearers are so prophane when their Teachers have found out such a sweet and easie way to Heaven but the Holy Ghost condemnes this opinion of Humane Wisdome as scandalous to the Grace of God yea altogether false and untrue and tells us that there is no such way in the world to curbe sin to change the hearts and lives of sinners as is this preaching of the Free Grace of God and therefore the Apostle having revealed the Grace of God presently saith These things I write that you sin not as if he should say if there be any Doctrine in the world will mortifie sin keep you from it it is this that I have written to you I know no more powerful and efficacious means than this is and therefore I have written these things for this very end and purpose that those sins which lived and reigned in you formerly might now hereby be slaine and mortified This likewise the Apostle teacheth us Rom. 6.14 For sin shall not have dominion over you for yee are not under the Law but under Grace as if he should say Whilst you were under the Law sin reigned in you and were you still under the same sin would reigne in spite of you but now saith he you are not under the Law but under grace and therefore sin shall not reigne over you Grace will curb and kill it though the Law could not doe it So likewise Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world As if hee should say doe not say because the Grace of God appears and is preached in the world to poor Sinners therefore men will be prophane and live in all ungodlinesse no no the grace of God teacheth all those who hear and receive the same another lesson to deny ungodlinesse and worldly lusts whereas before they were as others Drunkards Adulterers c. now they deny these things and are by hearing and embracing the Grace of God become professed enemies to what before they loved So that you see the preaching of Grace it is no enemy but a real friend to holinesse of life and conversation it is so farre from giving life thereto that it quite kills and destroyes sin I shall give you a Reason or two why the Grace of God is so effectual a means of the subduing of sin I Because the Grace of God it begets a kind of Spiritual ingenuity in the Soul of that sinner that hears and receives the same The more ingenuity a man hath he is of the more yeelding nature to those things which in themselves are good just and honest an ingenuous man is more inclinable to be drawne to things which are Naturally and Morally good than another man is you may work more upon an ingenuous nature with a word than you can upon another with threats or blowes Now Grace makes a man ingenuous it first puts a Principle of ingenuity in him which being put in hee is now more easily led to whatsoever the Grace of God commands him and from whatever the Grace of God forbids him A stubborne Childe must be cudgelled to doe what his Father would have him doe or avoyd what hee would have him forbear but an ingenuous Childe is led with a word speaking Grace makes a wilde and untamed nature to bee an ingenuous pliable nature and therefore a man being now made Spiritually ingenuous no sooner doth

Elijah's Mantle OR THE REMAINES Of that late worthy and faithful Servant of Jesus Christ Mr. JOHN TILLINGHAST Viz. I. The Conformity of a Saint to the Will of God On Act. 21.14 II. The will of God and Christ concerning Sinners On Gal. 1.4 III. No Condemnation to them that are in Christ Jesus On Rom. 8.1 IV. Christs Love to his owne On Joh. 13.1 V. True Gospel Humiliation On Zach. 12.10 VI. The most effectual means to kill and subdue sin On 1 Joh. 2.2 VII The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh. 2.2 VIII The only way for Saints to be delivered from the errors and evils of the times On I Tim. 6.11 IX Of the Old Covenant from Gal. 4.30 being so farre as the Author had proceeded in a Treatise of the two Covenants before his death Published by his owne Notes Rev. 14.13 And I heard a voyce from Heaven saying unto me write blessed are the dead which dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them London printed for Livewell Chapman and are to be sold at the Crown in Popes-head Alley 1658. To the Reader THis dear Servant of Christ the Author of these Sermons who whilst in the Body lived much in and of the love of our Lord Jesus and is now swallowed up of that love which passeth knowledge who yet doth and I am perswaded will live in the love of many precious * In London Lewes Nudigate Frasingfield Yarmouth Walpoole Walsham Tru●ch c. Saints among whom hee conversed here on earth made it his great designe the love of Christ constraining him both by preaching and walking to promote faith towards Christ and love to all Saints Hee lived much by faith and was often in coming to the Father by the Son as a poor Sinner as he usually expressed it And here I cannot but take the opportunity to say that which I apprehend the Word of Christ and also our experience doe witness 1 That the Act of Faith whereby wee are looking to Jesus coming to him and rowling upon him as the only way to the Father it is indeed the great Act it is that which doth honour God and that which Christ doth honour as a great faith After that poor woman of Canaan Mat. 15. had endured many repulses and yet making after Christ and hanging upon him he saith O woman great is thy faith this was clearly a faith of dependance 2 We are extreamly averse to this duty There is a great desire of evidence c. but when we should look to and stay on the Promise or rather on God in it O what a difficult work is it Indeed by thus beleeving Romans 16.26 Heb. 11.2 we yeeld unto God the obedience hee requires without which wee cannot please him and it is that for which the Gospel is sent among us and hereby wee doe indeed act Self-denial Is it not a great part of Self-denial for the Soul which doth naturally set up his owne righteousnesse and would not be beholding to God for his to renounce his right that is so dear to him Phil. 3.8 9. Hereby also the Soul denies his Carnal reason as Abraham Rom. 4. hee sacrificed his Carnal reason before he could enjoy or Sacrifice his Isaac It is no wonder that our hearts are so hardly brought up to such actings there is not only an inabillity to them but enmity against them as Christ hath told us Yee will not come to me Joh. 5.40 3 We have no assurance and evidence but in and by these acts of reliance it is possible wee may have a true faith and great faith of reliance without evidence but our assurance comes in this way as we have not the reflection of the Sun upon the wall except the beames of the Sun flow forth 4 Our Lord Jesus being the Author and Finisher and also actor of our faith Heb. 12.2 Joh. 15.5 Phil. 2.13 without whom wee can doe nothing hee that worketh to will as well as to doe in his people and that freely we cannot act this faith but as we are acted by him let us therefore expect all our fruites from him And because faith worketh by love and the more the love of God is shed abroad in our hearts the more faith c. also the more faith the more love to God let us look much into the Gospel which gives us so great discovery of that love 1 Behold there with admiration God from Eternity freely purposing the Salvation of the Elect in Jesus Christ hee hath saved us c. not according to our works but according to his purpose and grace which was given in Christ Jesus before the world began 2 Tim. 1.9 2 After we had all fallen from God in that fearful Apostacy of our first Parents under the Wrath and Curse of God Rom. 5.18 Ephes 3.2 behold God sending forth his dear Son made of a Woman c. for the redemption of poor sinners from this woful state and thereby not only delivering his people from the depth of misery but restoring them to the height of happinesse for by the death of our Lord Jesus is a way made to bring us unto God 1 Pet. 3.18 by it we come to him Heb. 7.25 all those that come to God come by him wee come even to the Father Joh. 14.6 No man cometh to the Father but by me here is the true center of our immortal souls Thus our dear Lord doth bring us to soul-rest Mat. 11.28 29. O what manner of love is this 3 Behold here the will of the Father and the Son both concurring in this matter Gal. 1.4 which the heart of this Author was much taken up with 4 Here is a discovery of Christ as an overcommer actually Rev. 3.21 It is observeable that the very first promise of Jesus Christ Gen. 3.15 declares him a Conqueror and all the Saints for many Ages lived upon and were comforted in Christ as hee who was to overcome and though this perhaps in the weakness of their faith the tempter might trouble them withall but what if their expected Messiah should not come or what if he should not overcome their enemies what would become of them then Now there is no roome for this temptation he hath abolished death 2 Tim. 1.10 I have overcome the world Joh. 6.33 and therefore saith the Lord Be you of good cheer it is for you and be yee comforted by it there is vertue and strength in it for you whereby you shall bee more than conquerours And hereby may the Saints come up to that difficult Piece of Self-denial to submit to the will of God who will have some remainders of corruption yet in his people as in these Sermons is mentioned where the Author doth caution us not so to submit to as not to strive against corruptions to mourn over them and watch

revelation proved p. 266 267 Vse 1. See hence what great obligations lye upon persons living under the Gospel Administration to be holy p. 267 Vse 2. This shews how great is their evil who take occasion from the grace of God to sin p. 268 Obs 2. That the discovery of the Grace of God in the Gospel towards sinners is the most effectual means of killing and subduing sin p. 269 270 The reasons of the Point p. 271. to 280 Vse 1. See how the grace of God is wronged in the world when men cry out this is your preaching of Free Grace what comes of it but to make a company of Hippocrites to make persons loose and prophane p. 281 Vse 2. Then wouldest thou overcome thy sins study the grace of God more ibid. 7 The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh 2.2 The Text opened p. 287 Doct. The best and dearest of Gods Children are not priviledged from sin whilst they are here p. 288 Quest Why doth God suffer sin to be in his people answered in several particulars ibid. Vse Be not discouraged at the sight and feeling of sin in thee p. 290 Doct. The Advocateship of Jesus Christ now he is in Heaven is a great ground of comfort and support to Saints against and under all their sins and infirmities ibid. What the Office of an Advocate is p. 291 What manner of Advocate Christ is p. 292. to 298 Whose cause it is that Jesus Christ as an Advocate pleads ibid. What those things are that Jesus Christ pleads for p. 299. to 301 The manner of his pleading p. 301 302 The prevalency of Christs intercession p. 303 304 Why Christ is a Saints Advocate p. 305 How this makes for the Saints support and comfort p. 305 306 What we way learn hence as our duty p. 306 to 308 8 The only way for Saints to be delivered from the errours and evils of the times In two Sermons on 1 Tim. 6.11 Serm. I. The Text opened p. 309 Doct. The only and special way for a Saint to be delivered from the errours and evils of the times hee lives in is to have his heart as much as may be taken up with and his spirit exercised about high and spiritual things p. 310. This proved p. 310. to 313 What is meant by Spiritual things p. 313. to 319 Obj. Must a Saint only be exercised about Spiritual things are there not some external things which a Saint must exercise himself in and about answered p. 319. to 322 Obj. Will you deny all study of these things may not I study them at least to get satisfaction if it may be had concerning them or in case there bee any truth in them if possible to finde it out answered p. 322. to 326 Serm. II. The reasons of the Point p. 328. to 331 Vse 1. Hence we may learn what is the grand cause of all those errours and evils which swarm and abound in this our age p. 331 332 Vse 2. This tells us That there are many who yet are not humbled that stand upon slippery ground and will tumble in time if they doe not come off it p. 333 Vse 3. Wouldest thou be delivered from the dangerous errours and evils of the times and places thou dost live in imbrace this remedy get thy heart exercised in and taken up with Spiritual things p. 334 Motives to perswade to this p. 335. to 339 Quest How shall I come to have my heart taken up with spiritual things answered p. 340. to 344 9 Of the Old Covenant from Gal. 4.30 The Preface to the ensuing Discourse by a friend to the Author p. 345. to 359 The text opened p. 360 361 The Types unvailed and opened p. 362. to 364 Some general Positions Posit 1. That the application of Abrahams History c. to the two Covenants is a thing that stands upon Divine warrant p. 365 Posit 2. That the two Covenants are two divers and distinct Covenants not one under two Administrations ibid. Posit 3. That the ground of this distinction doth not lye in regard of time c. ibid. Four Notes from this Position p. 366. to 368 Posit 4. That the two Covenants are not two divers Covenants of Grace p. 369 Posit 5. That the two Covenants in the matters of our Justification and Salvation ought not to be confounded or joyned together but to bee separated at the greatest distance ibid. Quest When are the Covenants mixt or joyned together answered p. 369 370 Two things in the Text a Definitive Sentence the reason of it p. 371 Quest What are we to understand by the Old Covenant answered p. 372. to 375 Quest Whether are we to understand this of the whole Law or of a part only answered ibid. Eight Arguments to prove that not only the Ceremonial and Political Law but the Moral also appertaines to the Old Covenant p. 376. to 381 Obj. That by proving the Moral Law to belong to the Old Covenant and affirming the Old Covenant is to be cast out wee have destroyed and made voyd the Moral Law c. answered p. 382 Quest What is that of the Moral Law which doth appertaine to the Bond-woman and what that which appertaines to the Free-woman answered p. 383 Quest What was that which once was in the Moral Law as the Old Covenant which now by Christs bringing the same into the New Covenant is no longer in it Againe what is that that the Moral Law notwithstanding this its translation from the Old Covenant to the New doth still retaine of what it had before c. answered p. 385. to 390 Several useful Lessons arising from this double consideration of the Moral Law 1 We may learn how to reconcile such Scriptures as seeme to have opposition and contradiction in them about the Law p. 391. to 393 2 That the Moral Law doth still remaine as a Rule to Saints even in Gospel times this proved by Fourteen Arguments p. 394 to 401 3 That the very same work or duty for the substance or matter of it done by one may be a legal work done by another an Evangelical p. 402 403 4 That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should he not fear death and condemnation either by his falling short in obedience or by his disobedience p. 404 Obj. Such a Principle as this doth open a wide gap to all manner of licentiousnesse answered p. 405 406 Q. 2. What kind of Covenant this Old Covenant is That the Old Covenant cannot bee a Covenant of Grace proved by thirteen Arguments p. 408. to 414 That it cannot be the same with the New proved by six Reasons p. 414 415 That the Old and the New cannot be two distinct Covenants of Grace p. 416. Hence learn 1 That it is not safe for us to take up Principles meerly from men though ever so good men and able p.

of God is discovered to it Take a poor Soul that is convinced of his sins by the Law yet doth hee not see the foule filthy and odious nature of his sins and how exceedingly every sin he commits is aggravated and how sad by reason of sin his condition is as doth another poor Soul who sees his sins and himself a sinner in the Gospel and by the Gospel A poor Soul that sees his sins through the vail of the Law never comes to see the odiousness of sin nor to hate sin for it self nor the aggravations of his sin as doth that Soul which beholds the same in the Bloud of Jesus in the glasse of the Gospel A poor Soul that sees his sin by the Law doth not see in what a miserable and undone condition hee is in by reason of his sin hee sins to day and hee sees and knowes it and knowes too that he hath deserved thereby eternal death and perhaps his Conscience gripes him for it but to morrow hee runs to his praying and vowing and covenanting and here hee licks himself whole againe thinks to make God amends by future obedience for former disobedience and when he hath been drunk wanton uncleane cheated his Neighbour c. presently he runs to praying and confessing and resolving to change his course of life and doe thus no more and then hee thinks all is well and the scores are crossed between God and him Thus the poor Sinner conceits no danger but blesseth himself that hee hath done God no injury and therefore God means him no ill and so all is well and he is happy when alas poor soul hee is meerly gull'd hee feedeth on ashes as the Prophet speaks a deceived heart hath turned him aside so that he cannot say Is there not a lye in my right hand Whereas when a poor Soul comes to have the grace of God discovered to it or the Gospel opened unto it and it embraceth the same it then comes to see the odious and filthy nature of its sins how every sin peirced Christ wounded him made him who is blessed for evermore to lye under a Curse how exceedingly every sin it commits aggravated being committed against grace and mercy c. O then it sees that there is no way in the world to bee delivered from its sins but by Jesus Christ no righteousnesse will stand it in stead but Christs whereas before it thought its praying and reforming the works of its owne righteousnesse would have saved it now it sees that all is nothing sin is of so deep a dye that there is nothing in the world will or can wash it out but the bloud of Christ 5 Because there is nothing of a more contrary nature to sin than the grace of God is the best way to destroy a contrary is to oppose its contrary to it if you would put out Fire throw water upon it if you would have your Chamber free from Darknesse open the Window and let in the Light contraries fight and endeavour to destroy each other and the more contrary things are the more doe they endeavour to doe it Now there are no greater contraries than Sin and the Grace of God are Sin is the greatest darknesse the grace of God is the greatest light and therefore these two are in continual fight and labour to destroy each other in which Combate the Grace of God ever prevailes as the light of the Sun being the greatest light doth ever expel darknesse when ever it comes let it be ever so much All light is contrary in its nature to darknesse yet if the light be but small and the darknesse great wee see in will not expel it So may I say the Law is in its own nature holy just good spiritual contrary to sin yet because it is but a little light in comparison of the grace of God as it were the shining of a Candle to the Sun and sin being the greatest darkness it doth not therefore overcome and expel the same And hence the discovery of the grace of God is the most effectual means to kill sin because it is of such a contrary nature to sin that either sin must destroy it or it will destroy sin but sin never being able to doe the one it will and doth in all those Souls which hear and receive the same by degrees doe the other Vse 1. Then see how the grace of God is wronged in the World when men cry out this is your preaching of Free Grace what comes of it but to make a company of Hypocrites to make persons loose and prophane when indeed this is altogether false and an abominable slander of the Free Grace of God the grace of God is the greatest motive and means to holinesse that is in the World and if that will not mortifie sin to be sure nothing else will doe it Men may talk of the Law and the terrours thereof and the thunderings of Hell and Damnation as the only means to kill sin but sure enough if the grace of God will not doe it these never will it is one thing to have sin killed another thing to have it bridled the Law may put a bridle upon a mans sins and lusts but it never kills them but grace that kills sin Therefore it is an injury offered to the grace of God to say of it that it makes men Sinners it makes them loose c. for it doth the contrary Shall we sin because grace aboundeth no God forbid Thus grace reasoneth Vse 2. Then wouldest thou overcome thy sins study the grace of God more the more God lets the light of his grace into thy Soule the more shalt thou finde thy sins to dye Many poor Soules there are which strive against their sins and labour to keep up their hearts in waies of obedience c. and yet little fruit comes of all their toyl and sweat and tiring themselves why because they weary themselves out in a way of works to get that which is to be obtained only by grace they seek after Righteousnesie and Justification and Holinesse and Sanctification not by faith not from the grace of God but as Israel did by the works of the Law and so doing it fares with them as with Israel they doe not obtaine that which they seek for Poor Souls you cry out O my sins my sins I cannot subdue them such and such a lust is too hard for me and what is the cause why this you think to get the mastery of your sins by your works and this wil never doe it Let mee tell you a little the road you go in to mortifie and subdue sin you finde sin strugling within you and overcoming you well now saith the soul by Gods help I will overcome this sin hereupon thou takest up a resolution to change thy course of life and to avoid all occasions whatsoever that should draw thee to sin This resolution it may be doth not hold thy sin masters thee and thy

consolation here called therefore a Covenant of peace Isa 54.10 salvation hereafter 2 Sam. 23.5 Titus 2.11 Eph. 2.8 But the Old Covenant is such Heb. 7.18 19. Chap. 10.1 2 3 4. said in this respect not to bee faultlesse Chap. 8.7 and because of the weaknesse of it Christ is sent Rom. 8.3 Therefore cannot bee a Covenant of grace 10 That Covenant which pronounceth a curse of death to the breach of it a blessing of life to the keeping of it cannot bee a Covenant of grace for this is directly contrary to the tenour of the Covenant of grace But this doth the Old Covenant for the curse see Gal. 3.10 Cursed bee hee that continueth not in all things written in the book of the Law to do them This hath reference to that Covenant given forth by Moses which was the Old and therefore the Text is but a citation of his words taken from Deut. 27. last For the blessing wee have Rom. 10.5 Moses describeth the righteousnesse of the Law that the man that doth them shall live in them the Apostle speaks clearly of Moses Covenant and not the Covenant made with Adam the like we have Gal. 3.12 Therefore cannot the Old Covenant bee a Covenant of grace 11 The Old Covenant cannot bee a Covenant of grace because the establishing of it as such a thing had been altogether needlesse The reason is because the Covenant of grace was in being before it for the Covenant of grace had being immediately upon Adams fall in that great promise Gen. 3.15 in which promise was laid the foundation of the Covenant of grace for all Ages and Generations that were to come Afterwards the Covenant of grace comes forth again in the renewal of Adams promise with Abraham Gen. 12.3 And this was a long time before the Old Covenant was given forth upon Sinai so also before the Old Covenant was as yet come forth in the Type viz. before ever as yet Abraham knew Hagar Now when as the Covenant of grace had being already what need was there after this of establishing the Old Covenant as a Covenant of grace Nay Whether or no the establishing of it as such a thing would not necessarily have derogated from the Covenant of grace and seemed to render the Covenant of grace weak and insufficient that after it in away of promise was come forth into the world there should bee yet need of establishing the Old Covenant as a Covenant of grace The Apostle makes the Old Covenant weak for this reason because after it was given forth there was yet need of the coming forth of another Covenant Heb. 7.18 19. Chap. 8.7 viz. of the New not in respect of its first being for so as I have said it was from the beginning and long before the Old but in respect of the publication of it in its full lustre and glory Now whether by the same reason do not wee render the New Covenant weak in case that after it had being in the world wee bring forth the Old as a Covenant of grace 12 Arg. If the Old Covenant were a Covenant of grace then should it bee the same with the Covenant made with the Fathers viz. Abraham Isaac Jacob for the Covenant made with these was a Covenant of grace But the Old Covenant is not the same with the Covenant made with them Deut. 5.3 ergo Lastly If the Old Covenant bee a Covenant of grace then must it either bee the same Covenant with the New or there must bee two distinct Covenants of grace 1 The same Covenant with the New it cannot bee 1 Because Hagar and Sarah are distinct yea so distinct as that Hagar can never bee Sarah nor Sarah Hagar 2 Because if the Old and New Covenant are the same then should the Children bee the same but the Apostle makes a manifest difference betwixt the Children Gal. 4.23 calling Hagars Son a Son of the flesh Sarahs Son of the promise 3 The Old Covenant and the New have distinct Mediators Moses is Mediator of the first Deut. 5.5 Christ of the second Heb. 8.6 Therefore are they distinct Covenants 4 The Old Covenant and the New have distinct promises the promises of the first are conditional Exod. 19.5 6. Of the second inconditional I will bee their God and they shall bee my people in which respect the New Covenant is said to bee established upon better promises Heb. 8.6 5 Because the Old Covenant is clearly distinct from the Covenant made with Abraham which as our fore-going reason proves so is it also proved at large Rom. 4. Gal. 3. where is shewed that Abraham was not justified by this Covenant but by the Covenant of grace made with him four hundred and thirty years before Now had this Old Covenant been the same with that then Abraham in being justified by that had been justified by this also But now the Covenant made with Abraham was the New Covenant therefore cannot the Old Covenant and the New bee the same Lastly The Scripture wheresoever it mentions them speaks of them as distinct Gal. 4.24 the Apostle calls them two Covenants not two Administrations of one and the same Covenant So Heb. 8. they are called a first and a second vers 7. a New and an Old vers 13. a better and a worse vers 6. though the terme worse is not expressed yet its opposite better doth necessarily imply it The Old Covenant therefore cannot bee the same with the New 2 That the Old and the New are two distinct Covenants of grace cannot bee 1 Because then should not Gods grace and mercy which is his great and glorious Attribute bee one but divided and so consequently God should not bee one because his grace and mercy is himself 2 Because then of necessity there should bee two distinct wayes of salvation for the Covenant of grace or Gospel-covenant is the way of salvation so called Act. 16.17 the sending of it forth and preaching of it the sending forth and preaching of salvation Act. 13.26 Chap. 28.28 Rom. 1.15.16 Isa 52.7 Heb. 2.3 It is a Doctrine that carries salvation in it Tit. 2.11 Eph. 1.13 2 Cor. 6.1 2. All which clearly argue salvation to bee in that Covenant and it to bee a way of salvation it therefore the Old Covenant and the New bee Covenants distinct and yet both Covenants of grace then doth it necessarily follow that Saints in Old Testament times who lived under the Old Covenant were saved one way Wee another expresly contrary to Po●… words Act. 15.11 and Pauls Heb. 4.2 Th● Fathers of the Old Testament had the Gospel or New Covenant preached to them as well as wee The Old and New Covenants therefore cannot bee two distinct Covenants of grace The final Conclusion is That the Old Covenant is not a Covenant of grace Hence 1 Learn That it is not safe for us to take up principles meerly from men though ever so good men and able It any one principle that yet will not stand with the