The manifold vvisedome of God In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. workes. Their agreement and difference. By G. Walker, B.D. pastor of Saint Iohn the Evangelist in Watlingstreet.
Walker, George, 1581?-1651.
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The manifold vvisedome of God In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. workes. Their agreement and difference. By G. Walker, B.D. pastor of Saint Iohn the Evangelist in Watlingstreet.
Walker, George, 1581?-1651.
[22], 173, [1] p.
printed by R. H[odgkinson] for Iohn Bartlet, and are to be solde at the signe of the Gilt Cup, neere S. Austins Gate in Pauls Church-yard,
London :
1641.
The epistle dedicatory signed: George Walker.
Imprimatur on A8v dated Iuly 30. 1640.
With errata on verso of imprimatur leaf.
In the title the words "Old New" and "faith. workes." are joined by left braces.
Reproduction of the original in the Bodleian Library, Oxford.
eng
Covenant theology -- Early works to 1800.
Grace (Theology) -- Early works to 1800.
A67095 R217663 (Wing W361). civilwar no The manifold vvisedome of God. In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. work Walker, George 1641 36561 27 185 0 0 0 0 58 D The rate of 58 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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THE
MANIFOLD
WISEDOME
OF
GOD
.
In
the
divers
dispensation
of
Grace
by
Iesus
Christ
.
In
the
Old
Testament
.
In
the
New
Testament
.
In
the
Covenant
of
Faith
.
In
the
Covenant
of
Workes
.
Their
Agreement
and
Difference
.
By
G.
Walker
,
B.
D.
Pastor
of
Saint
Iohn
the
Evangelist
in
Watlingstreet
.
LONDON
.
Printed
by
R.
H.
for
Iohn
Bartlet
,
and
are
to
be
sold
at
the
Signe
of
the
Gilt
Cup
,
neere
S.
Anstins
Gate
in
Pauls
Church-yard
.
1641.
To
all
that
love
the
Lord
IESUS
CHRIST
,
especially
,
the
godly
and
religious
professors
of
the
true
faith
in
and
about
the
Citie
of
London
,
grace
and
peace
be
multiplied
.
BEloved
in
the
Lord
,
as
your
Christian
love
and
charity
hath
abounded
towards
mee
in
my
bonds
:
So
Christian
affection
bindes
me
to
returne
to
you
some
tokens
and
testimonies
of
thankfulnesse
.
When
I
was
sicke
and
shut
up
so
fast
in
close
prison
,
that
no
liberty
to
visit
me
,
nor
any
accesse
unto
me
for
my
comforts
could
by
any
importunity
,
prayers
,
or
petitions
be
obtained
:
then
,
next
under
God
(
whose
holy
Word
the
sacred
Scriptures
in
the
Originall
tongues
were
allowed
me
for
my
solace
and
sole
companions
day
and
night
)
your
faithfull
and
fervent
prayers
which
you
powred
out
to
God
in
my
behalfe
,
were
my
chiefest
outward
help
:
&
the
vertue
&
power
of
them
piercing
through
the
double
doores
,
lockes
and
bolts
,
through
which
no
keyes
of
gold
or
silver
could
make
way
or
enterance
,
did
most
sensibly
reach
unto
me
,
and
I
had
a
lively
feeling
,
and
sweet
fruition
of
the
benefit
and
comfort
of
them
.
Also
after
the
loosening
of
my
strait
bands
,
and
imprisonment
;
when
,
for
the
preserving
of
my
life
and
recovery
of
health
,
I
had
obtained
the
favour
to
be
only
confined
to
the
house
of
my
brother
,
where
my
friends
might
visit
me
;
divers
of
you
did
most
charitably
minister
unto
my
necessities
,
and
did
ease
me
of
the
clog
of
cares
for
necessaries
of
this
life
,
which
otherwise
would
have
pressed
me
downe
,
as
an
unsupportable
burden
,
and
consumed
me
,
being
stript
of
my
maintenance
and
meanes
of
liveli
hood
,
and
the
profits
of
my
benefice
,
which
were
sequestred
and
given
to
others
.
This
your
Christian
charity
▪
I
do
acknowledge
with
all
thankfulnesse
,
and
do
mention
in
my
dayly
prayers
and
thanksgiving
to
God
;
firmely
beleeving
and
perswading
my selfe
,
that
he
will
aboundantly
reward
your
worke
of
love
,
and
charity
,
who
hath
promised
that
whosoever
shall
give
to
drinke
unto
one
of
his
litle
ones
which
belong
to
Christ
a
cup
of
cold
water
only
,
verily
he
shall
in
no
wise
lose
his
reward
,
Mat.
10.
42.
Neither
have
I
in
this
time
of
my
restraint
neglected
to
use
all
diligence
,
and
to
doe
my
best
endeavour
(
you
also
helping
together
by
prayer
for
me
)
that
your
charity
bestowed
on
me
might
bring
forth
some
manifest
fruits
to
your selves
and
others
;
and
that
by
meanes
thereof
thanks
and
praise
may
be
given
by
many
to
God
on
our
behalfe
.
For
being
freed
by
your
bounty
from
worldly
cares
,
I
gave
my self
wholly
to
care
for
the
things
of
God
,
and
to
spend
my
whole
study
and
paines
in
some
things
which
might
be
profitable
to
the
people
of
God
,
especially
in
revising
papers
,
and
making
fit
for
the
presse
,
and
for
publike
use
,
divers
of
my
labours
and
workes
which
they
whose
judgment
I
doe
much
reverence
,
have
perswaded
me
to
be
more
profitable
;
and
many
of
my
most
judicious
hearers
have
importuned
me
to
publish
for
the
commō
benefit
of
many
.
The
first
,
(
in
the
communicating
whereof
I
have
yeelded
to
their
desire
)
is
this
small
treatise
which
is
as
a
praeface
to
the
rest
,
and
indeed
it
was
first
delivered
in
some
few
sermons
,
as
a
praeface
to
the
exposition
of
the
Gospel
of
Saint
Iohn
in
the
yeare
1616.
It
justly
challengeth
the
first
place
,
because
the
first
receiving
of
men
into
the
Church
of
God
to
be
visible
members
of
Christ
,
is
by
their
baptisme
,
which
is
the
Sacrament
of
initiation
,
and
their
entring
into
covenant
with
God
in
Christ
;
which
Covenant
is
here
in
this
treatise
plainly
described
,
and
the
agreement
and
difference
shewed
betweene
it
,
and
the
old
Covenant
of
workes
,
as
also
between
the
old
and
new
Testament
,
and
betweene
the
Law
and
the
Gospel
.
The
next
in
order
is
,
the
instruction
of
Christians
in
the
Doctrine
of
Christ
,
which
in
another
treatise
is
described
,
and
set
forth
by
the
matter
,
forme
,
fruit
,
affect
,
end
,
use
,
and
ground
of
it
.
First
delivered
in
divers
sermons
upon
Heb.
6.
v.
11
,
12
,
13
,
14.
and
now
made
and
formed
into
a
Treatise
fit
to
be
published
for
the
benefit
of
Gods
Church
,
at
the
importunity
,
and
request
of
divers
well
affected
hearers
.
The
third
is
a
treatise
of
God
,
who
is
the
proper
subject
of
the
divine
art
of
Theology
,
or
sacred
Divinity
,
in
which
the
eternall
and
only
true
God
is
described
,
and
set
forth
at
large
,
out
of
the
words
of
Moses
,
Deu.
6.
4.
in
the
unity
of
his
essence
,
and
all
his
attributes
,
and
essentiall
properties
,
and
in
the
sacred
Trinity
of
persons
;
all
fully
and
clearly
proved
by
plaine
Testimonies
and
demonstrations
out
of
the
sacred
canonicall
Scriptures
.
The
fourth
is
the
doctrine
of
Gods
internall
operations
,
and
eternall
works
,
to
wet
his
eternall
counsells
,
purposes
,
and
decrees
,
concerning
the
last
and
utmost
end
of
all
reasonable
creatures
Men
and
Angels
,
and
concerning
the
way
and
means
by
which
they
are
brought
to
their
last
end
,
some
to
eternall
life
and
blessednesse
,
and
some
to
eternall
damnation
,
wo
and
misery
.
The
fifth
is
the
doctrine
of
Gods
externall
works
,
and
outward
operations
;
which
are
first
generally
laid
open
and
proved
out
of
severall
texts
of
holy
Scriptures
▪
and
afterwards
divided
into
severall
heads
.
The
first
is
the
great
worke
of
creation
,
fully
and
plainly
described
out
of
the
first
and
second
Chap.
of
the
booke
of
Genesis
.
To
which
is
joyned
a
treatise
of
Gods
actuall
providence
by
which
he
doth
order
and
dispose
all
things
created
,
and
the
actions
and
motions
of
them
to
his
owne
glory
,
and
the
eternall
salvation
and
blessednesse
of
his
elect
.
The
sixth
is
the
fall
and
corruption
of
mankind
,
with
all
the
evills
which
thereby
entred
into
the
world
;
fully
and
plainly
described
out
of
Gen.
cap.
3.
The
seventh
is
the
institution
of
the
Sabbath
on
the
seventh
day
of
the
world
,
on
which
day
Christ
was
promised
:
and
by
the
promise
of
Christ
which
was
the
greatest
blessing
given
and
revealed
to
the
fathers
in
the
old
testament
,
that
day
came
to
be
the
most
blessed
day
of
the
weeke
,
and
was
sanctified
by
God
to
be
the
weekly
Sabbath
,
untill
by
the
full
exhibition
of
Christ
a
perfect
redeemer
in
his
resurrection
on
the
first
day
of
the
weeke
,
that
first
day
became
a
more
blessed
day
,
and
by
Christ
the
Lord
of
the
Sabbath
▪
was
sanctified
,
and
had
the
honour
of
the
weekly
Sabbath
transferred
unto
it
,
and
is
to
be
observed
of
Christians
for
their
holy
day
of
rest
,
untill
they
come
to
the
eternall
rest
in
heaven
.
These
severall
Treatises
I
have
in
this
time
of
my
restraint
made
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
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
them
.
Thus
if
we
understand
these
words
in
the
Evangelicall
sense
,
we
cannot
bee
deceived
,
but
may
know
the
truth
,
and
how
to
answer
all
gainesayers
.
I
could
bring
many
Instances
of
this
nature
,
but
these
are
sufficient
to
shew
,
that
before
wee
can
sufficiently
expound
&
rightly
understand
the
Gospell
,
it
is
meet
that
we
should
know
,
and
be
able
to
shew
the
nature
,
and
also
the
agreement
and
difference
betweene
the
Law
and
the
Gospell
,
and
betweene
the
Old
and
New
Testament
.
Wherefore
before
I
come
to
the
particular
expounding
of
the
Gospell
of
Saint
Iohn
,
which
I
have
undertaken
,
I
will
follow
the
steps
of
the
learned
of
former
times
,
and
will
endevour
to
shew
briefely
the
agreement
and
difference
betweene
the
Old
and
New
Testament
,
betweene
the
Old
Covenant
of
Workes
,
and
the
New
Covenant
of
Grace
,
and
between
the
Law
&
the
Gospell
in
the
first
place
.
And
in
so
doing
I
will
labour
to
reform
some
things
which
they
have
done
before
me
,
and
to
handle
this
point
a
little
more
distinctly
.
For
whereas
the
most
part
of
them
doe
confusedly
compare
the
Law
and
the
Gospel
together
without
distinction
of
the
words
:
and
while
they
labour
to
make
the
Gospell
more
glorious
by
all
meanes
,
they
doe
put
too
great
a
difference
betweene
it
and
the
Law
,
which
hath
beene
a
cause
of
much
errour
to
many
,
and
even
of
vilifying
and
contemning
the
Old
Testament
and
the
Law
;
My
desire
and
purpose
is
,
first
to
shew
the
severall
acceptations
and
the
true
sense
and
meaning
of
the
words
;
and
then
to
declare
the
true
agreement
and
difference
,
and
to
make
those
differences
which
are
observed
by
others
to
agree
together
so
far
as
truth
will
suffer
,
and
to
cut
off
all
vaine
and
needlesse
differences
.
This
doing
,
I
hope
I
shall
reserve
to
each
their
due
reverence
and
respect
;
God
shall
have
his
glory
by
both
the
Law
and
Gospell
;
Your
hearts
shall
be
enabled
with
love
of
both
,
and
you
better
enabled
to
understand
the
true
meaning
of
the
Gospell
,
and
to
feele
the
power
thereof
in
your
soules
.
CHAP.
II.
FIrst
for
the
word
Testament
,
it
doth
signifie
the
last
Will
of
a
man
which
he
makes
before
his
death
,
and
leaves
behinde
him
either
in
word
or
writing
,
testified
by
seales
and
▪
witnesses
;
By
vertue
of
which
Will
hee
doth
dispose
his
lands
and
possessions
which
he
hath
purchased
,
and
all
his
goods
which
he
hath
gathered
in
his
life
time
,
and
doth
bequeath
them
as
hee
himselfe
will
,
and
to
whom
hee
thinkes
fit
,
either
freely
or
with
condition
,
to
have
and
hold
them
after
his
death
,
and
not
before
;
This
is
the
true
and
proper
meaning
of
the
Word
,
and
thus
it
is
used
by
the
Apostle
,
Hebr.
19.
16.
And
because
the
Apostle
there
cals
the
Covenant
Christs
Testament
,
and
also
elsewhere
in
his
Epistles
wheresoever
hee
doth
speake
of
the
Old
and
New
Covenant
,
that
is
,
of
the
Covenant
of
the
Law
and
of
the
Gospell
,
doth
use
the
Greeke
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
even
the
same
which
there
he
useth
for
the
last
Will
and
Testament
of
a
Testator
,
whereupon
it
comes
to
passe
,
that
the
Bookes
of
the
Law
and
the
Prophets
,
before
Christ
,
and
the
Covenant
in
them
are
called
the
New
Testament
,
and
that
very
fitly
in
some
respect
,
I
meane
in
respect
of
Christ
the
Mediator
.
For
the
truth
is
,
that
the
Covenant
of
Grace
more
obscurely
revealed
to
the
Fathers
in
the
writings
of
the
Law
and
Prophets
,
and
more
plainely
in
the
Gospell
and
writings
of
the
Apostles
,
was
never
in
force
,
neither
could
be
ratified
but
by
the
death
of
Christ
.
It
was
before
his
comming
sealed
by
his
Blood
in
Types
and
Figures
;
and
at
his
Death
in
his
Flesh
it
was
fully
sealed
and
ratified
by
his
very
Blood
it selfe
actually
,
and
indeed
shed
for
our
sinnes
,
and
in
this
respect
it
may
be
fitly
called
the
Testament
.
Because
as
a
Testament
is
not
inforce
till
the
Testator
be
dead
,
and
where
a
Testament
is
,
there
the
death
of
the
Testator
must
come
between
to
ratifie
it
;
So
it
is
with
the
Covenant
of
Grace
,
and
the
promises
therein
made
unto
us
.
Christ
hath
performed
and
purchased
all
things
necessary
for
us
,
&
doth
freely
give
to
us
himself
,
his
righteousness
,
and
all
his
treasures
,
as
a
man
gives
his
Lands
and
Goods
in
his
last
Will
,
but
they
cannot
be
of
force
to
bring
us
to
heaven
,
till
his
death
come
betweene
as
a
satisfaction
for
sin
also
;
It
is
as
necessary
that
Iustice
should
be
satisfied
for
sinne
by
his
Death
,
as
righteousnesse
of
life
performed
,
and
salvation
purchased
by
him
for
us
.
Secondly
,
as
a
man
doth
seale
his
Testament
when
hee
seeth
or
imagineth
that
his
death
is
at
hand
;
So
Christ
at
his
last
Supper
,
by
instituting
the
Sacrament
of
his
Body
and
Blood
,
and
by
the
outward
Signes
and
Seales
therein
contained
,
did
seale
to
his
Church
the
Covenant
of
Grace
.
Thus
in
respect
of
CHRIST
the
Mediatour
,
God
and
Man
,
the
Covenant
of
Grace
,
and
the
writings
,
Old
and
New
,
wherein
it
is
contained
,
are
called
Testaments
.
But
in
respect
of
God
the
Father
,
and
in
respect
of
God
,
considered
simply
,
or
as
the
Maker
of
the
Covenant
with
man
,
and
the
party
betweene
whom
and
man
the
Covenant
is
made
;
the
Covenant
and
the
Writing
,
Old
and
New
,
wherein
it
is
comprehended
,
can
in
no
case
be
called
a
Testament
,
because
a
Testament
is
of
no
force
without
the
Testators
death
.
But
God
the
Father
never
dyed
,
nor
can
die
,
neither
God
simply
considered
,
nor
God
the
Maker
of
the
Covenant
with
Man
,
and
the
other
party
in
it
wch
is
opposed
to
Man
.
Only
Christ
dyed
as
hee
was
Mediatour
,
God
and
Man
,
and
as
he
was
made
a
partner
with
Man
,
and
stood
on
his
side
in
the
Covenant
,
and
as
he
is
the
Testator
,
and
free
giver
of
his
Word
in
the
Old
and
New
Testament
,
and
of
his
graces
and
gifts
therein
promised
;
so
they
are
called
Testaments
,
and
in
no
other
respect
at
all
.
From
the
word
Testament
thus
expounded
,
wee
may
easily
collect
and
gather
what
is
the
nature
of
a
Testament
,
and
both
the
agreement
,
and
the
true
and
maine
difference
betweene
the
Old
and
New
Testament
,
and
the
Writings
contained
in
both
.
First
,
we
see
that
they
both
agree
in
this
,
that
they
are
the
Writings
and
Instruments
of
one
and
the
same
Christ
,
and
his
last
Will
,
in
which
,
and
by
which
hee
doth
give
himselfe
to
his
Church
withall
his
righteousnesse
and
obedience
,
and
all
the
blessings
which
thereupon
depend
,
and
they
are
both
sealed
by
his
Blood
,
and
ratified
by
his
death
.
This
is
manifest
by
the
exposition
of
the
word
before
laid
downe
,
wherein
is
shewed
,
that
both
the
Old
and
New
Writings
of
the
Covenant
are
called
by
the
name
of
Testaments
,
only
in
respect
of
Christ
the
Mediatour
,
and
as
they
are
sealed
by
his
Blood
,
and
ratified
by
his
Death
,
and
he
is
the
Testator
in
them
as
hee
is
Mediatour
.
If
either
of
them
bee
not
sealed
,
ratified
and
proceed
from
him
as
Mediator
,
it
is
no
Testament
at
all
;
to
call
it
a
Testament
,
is
to
say
that
Christ
is
the
Testatour
,
and
his
Death
comes
betweene
to
make
it
of
force
;
And
to
say
that
he
is
not
the
Testatour
,
or
that
it
is
not
ratified
by
his
Death
,
is
to
say
,
it
is
no
Testament
.
But
all
Christians
grant
that
both
the
Old
and
New
Writings
of
the
Covenant
are
Testaments
.
Therefore
it
is
manifest
even
by
their
names
that
Christ
is
Testator
in
both
,
that
the
Legacies
given
are
his
gifts
,
even
himselfe
and
all
his
treasures
,
and
inheritance
,
that
his
Blood
healeth
,
and
his
Death
ratifieth
both
,
and
thus
in
substance
they
agree
;
being
of
one
Christ
,
of
the
same
things
,
both
confirmed
by
one
Death
,
they
must
needes
bee
one
,
and
confirme
one
another
,
and
run
one
way
;
if
they
go
divers
waies
,
they
must
needs
destroy
one
another
;
if
they
destroy
not
one
another
,
it
is
plain
they
go
both
one
way
,
and
do
confirme
and
illustrate
each
the
other
,
which
wee
see
evidently
.
The
difference
then
betweene
them
,
is
onely
in
circumstance
,
and
in
quality
,
not
in
substance
.
First
,
the
Old
Testament
did
bequeath
unto
the
Fathers
,
righteousnesse
of
life
,
expiation
of
sinne
,
adoption
of
sonnes
,
and
eternall
salvation
,
and
happiness
in
,
and
through
Christ
the
Mediatour
promised
,
being
not
yet
come
in
the
flesh
,
but
onely
seen
a
farre
off
,
and
apprehended
by
faith
,
as
the
Apostle
sheweth
,
Hebr.
11.
But
the
New
Testament
gives
and
bequeathes
all
these
unto
us
,
in
,
and
through
Christ
,
being
already
come
in
the
flesh
,
and
having
actually
performed
all
things
for
us
.
Secondly
,
The
Old
Testament
was
more
darke
and
obscure
,
not
opened
but
to
few
,
till
the
Testators
death
,
and
did
not
beget
ordinarily
so
much
knowledge
and
faith
as
the
New
doth
,
and
therefore
it
was
a
weaker
meanes
of
Grace
,
and
did
convert
but
few
unto
Christ
.
But
the
New
is
so
plaine
,
that
it
may
beget
knowledge
in
children
,
and
therefore
by
it
the
Spirit
works
more
powerfully
.
Thirdly
,
The
Old
Testament
was
sealed
and
ratified
typically
by
the
Blood
and
Death
of
Christ
,
and
by
types
of
them
to
come
.
The
New
is
ratified
by
his
Death
in
very
deed
,
and
in
it selfe
,
and
to
us
it
is
sealed
in
the
Sacrament
of
the
Lords
Supper
by
tokens
and
remembrances
of
his
death
already
past
and
fulfilled
.
Fourthly
,
the
Old
Testament
,
Christ
the
Eternall
Word
in
his
Godhead
spake
to
the
Fathers
,
and
published
by
Moses
and
the
Prophets
:
But
the
New
Testament
hee
publishd
by
himselfe
,
immediately
as
hee
was
Godincarnate
,
and
appeared
in
our
Nature
,
and
by
his
Apostles
and
Evangelists
,
taught
by
his
owne
mouth
,
as
appeares
,
Hebr.
1
2.
Fiftly
,
the
Old
Testament
,
in
respect
of
the
outward
forme
and
manner
of
sealing
and
signifying
was
temporary
,
and
changeable
,
and
therefore
the
types
are
ceased
,
and
onely
the
substance
remaines
firme
:
But
the
New
is
unchangeable
,
and
the
seales
thereof
are
commemorative
,
and
shall
shew
the
Lords
Death
untill
his
comming
againe
.
CHAP.
III.
THese
and
such
like
differences
,
the
former
Exposition
of
the
word
Testament
may
easily
admit
.
For
both
the
Old
and
the
New
may
be
Testaments
of
Christ
,
that
is
,
conveyances
,
and
bequeathings
of
all
his
graces
and
blessings
,
and
may
both
bee
ratified
by
his
Death
,
and
yet
differ
in
these
and
such
like
respects
.
But
as
for
divers
other
differences
wch
many
learned
men
have
set
down
,
they
are
utterly
overthrowne
by
the
exposition
of
the
word
Testament
,
and
by
the
true
agreement
which
from
thence
I
have
before
gathered
.
This
therefore
shall
be
the
first
use
which
I
will
make
of
these
instructions
,
even
to
overthrow
some
other
differences
which
the
Schoolmen
have
devised
betweene
the
Old
and
New
Testament
.
One
is
,
that
the
Old
Testament
is
temporary
and
mutable
;
The
New
eternall
and
unchangeable
.
This
cannot
stand
,
for
if
the
Old
Testament
be
a
Testament
,
it
must
needs
bee
the
Testament
of
Christ
the
Mediatour
,
&
if
it
was
ever
in
force
,
it
was
ratified
by
the
Death
of
him
the
Testator
(
as
is
proved
before
.
)
But
if
it
was
made
of
force
by
the
Death
of
Christ
,
how
can
it
be
changeable
,
surely
in
no
case
,
except
Christs
Death
be
made
voide
and
of
no
force
,
wherefore
the
truth
is
,
that
though
the
Old
Testament
be
in
quality
and
circumstance
changeable
,
and
be
changed
in
respect
of
the
outward
forme
and
manner
of
sealing
it
unto
men
;
and
whereas
before
it
was
darke
and
obscure
,
it
is
now
become
bright
and
cleere
by
the
comming
of
Christ
,
and
the
rising
up
of
the
Sunne
of
Righteousnesse
,
and
by
the
fulfilling
of
the
Promises
,
and
the
Doctrine
of
the
Gospell
in
the
New
Testament
.
Yet
it
is
not
changed
in
substance
,
it
loseth
not
the
essence
&
being
of
a
Testament
,
but
is
still
Christs
Instrument
by
which
he
doth
give
and
bequeath
all
his
treasures
and
benefits
unto
us
,
as
well
as
by
the
New
;
Yea
,
it
is
all
one
with
the
New
in
substance
;
it
is
the
New
folded
up
;
and
the
New
is
the
Old
opened
and
unfolded
.
Those
Legacies
which
Christ
gave
to
the
Fathers
by
the
Old
,
are
not
made
void
,
but
are
rather
perfected
by
the
New
.
And
that
which
the
Old
gave
by
promise
,
the
New
giveth
by
actuall
performance
.
The
Types
which
are
in
themselves
abolished
,
doe
stand
firme
for
ever
in
the
things
by
them
signified
,
which
are
the
substance
of
them
;
and
therefore
the
Ceremonies
of
the
Old
Testament
,
are
truely
called
Ordinances
of
Eternity
,
Exod.
12.
14.
and
in
divers
other
places
.
Thus
we
see
the
vanity
of
this
first
difference
.
Another
difference
which
they
make
,
is
,
That
the
New
Testament
was
sealed
with
the
Blood
of
Christ
;
the
Old
with
the
Blood
of
Bullocks
,
Goats
,
and
other
sacrifices
.
This
also
cannot
stand
with
the
former
Doctrine
;
for
if
the
Old
Testament
be
Christs
Testament
,
and
hath
been
of
force
at
any
time
;
it
was
of
force
by
vertue
of
Christs
Death
comming
betweene
(
for
otherwise
no
Testament
is
in
force
,
but
by
the
death
of
the
Testator
.
)
And
so
it
is
sealed
by
Christs
Blood
.
Now
it
is
manifest
by
the
former
Doctrine
,
that
it
is
the
Testament
of
Christ
,
and
hath
been
in
force
to
the
Fathers
(
as
all
true
Christians
confesse
)
,
and
therefore
it
was
sealed
,
not
by
the
blood
of
Bullocks
onely
,
but
also
by
Christs
Blood
,
and
so
this
difference
is
not
true
.
But
because
the
words
of
the
Apostle
seeme
to
justifie
it
,
Hebr.
9.
let
me
shew
how
farre
it
may
be
admitted
,
and
wherein
it
is
faulty
.
First
,
it
is
certaine
that
the
Old
Testament
was
outwardly
sealed
at
the
first
,
and
so
long
as
it
stood
alone
in
force
by
the
blood
of
Bullocks
and
other
Sacrifices
onely
:
But
inwardly
by
the
Blood
of
Christ
onely
,
which
was
signified
and
represented
in
the
blood
of
Sacrifices
.
And
at
length
when
Christ
came
,
and
by
the
plaine
Doctrine
of
the
Gospell
had
explained
it
,
then
it
was
together
with
the
New
,
sealed
outwardly
by
Christs
Blood
shed
unto
death
on
the
crosse
.
But
the
New
was
at
the
first
outwardly
sealed
by
the
Blood
of
Christ
,
and
is
now
ever
since
daily
to
us
outwardly
sealed
by
the
Sacraments
,
and
inwardly
by
Christs
Blood
therein
signified
:
But
to
say
that
the
Old
Testament
was
not
at
all
,
nor
at
any
time
sealed
with
Christs
Blood
,
but
onely
by
the
blood
of
Bullocks
and
Sacrifices
,
and
that
the
New
Testament
onely
was
sealed
with
Christs
Blood
,
is
to
make
a
false
difference
.
For
verily
the
Old
Testament
being
nothing
else
but
the
New
folded
up
,
and
the
New
the
Old
opened
to
all
;
the
sealing
of
the
New
by
Christs
Blood
,
was
the
sealing
of
the
Old
also
:
yea
,
as
our
Sacraments
,
and
the
outward
Signes
of
Bread
and
Wine
are
true
outward
Signes
consecrated
to
signifie
Christs
Death
past
;
so
were
the
Sacrifices
of
the
Law
and
the
Old
Testament
true
Signes
,
consecrated
to
signifie
Christs
Death
to
come
;
and
as
ours
Seale
the
New
Testament
,
so
did
they
Seale
the
Old.
As
with
our
right
outward
Sealing
,
there
goeth
the
inward
Sealing
of
Christs
Blood
;
so
also
with
those
outward
Seales
rightly
understood
,
and
used
.
And
therefore
as
it
is
absurd
to
say
that
the
New
Testament
is
sealed
onely
by
Bread
and
Wine
,
and
Water
,
when
we
administer
and
receive
the
Sacraments
,
because
wee
use
no
other
outward
Signes
;
so
it
is
absurd
to
say
of
their
Sacrifices
,
that
in
them
there
is
no
Sealing
,
but
by
blood
of
Beasts
sacrificed
;
and
thus
wee
see
the
vanity
of
this
difference
also
.
The
third
difference
which
the
Schoolemen
make
,
and
which
onely
the
Papists
doe
hold
,
is
,
that
the
Old
Testament
did
onely
promise
eternall
blessings
,
and
the
eternall
inheritance
,
and
did
foreshew
them
in
Types
,
as
in
the
blood
of
Sacrifices
,
Christs
Blood
,
in
the
promised
Land
,
the
inheritance
of
Heaven
,
and
such
like
:
but
it
did
not
give
them
till
CHRIST
the
Testator
was
dead
.
But
the
New
Testament
doth
promise
,
and
also
give
and
exhibit
the
things
promised
.
This
difference
is
very
false
and
impious
,
and
is
easily
confuted
by
the
former
Doctrine
,
and
by
the
whole
Scriptures
.
For
that
which
onely
promiseth
,
and
giveth
not
,
is
not
a
Testament
,
it
is
never
in
force
,
neither
ratified
at
all
;
for
being
in
force
by
the
Testators
Death
,
it
must
needes
give
as
well
as
promise
.
If
the
Testators
Death
never
come
betweene
,
then
it
is
no
Testament
.
But
the
Old
is
a
Testament
,
and
was
in
force
,
and
did
give
,
and
doth
give
Grace
,
as
well
as
promise
it
.
This
the
whole
Scriptures
shew
;
for
the
Legacies
promised
and
given
in
Christs
Will
,
are
Himselfe
,
with
all
his
benefits
which
doe
accompany
him
.
First
,
his
Conception
and
Birth
,
most
holy
without
spot
,
to
sanctifie
our
conception
in
sinne
,
and
our
uncleane
birth
.
Secondly
,
His
perfect
righteousnesse
of
life
,
to
make
beleevers
righteous
.
Thirdly
,
His
Death
and
Sufferings
,
to
ransome
them
from
eternall
death
,
and
Hell
,
by
satisfying
for
their
sinnes
.
Fourthly
,
His
Spirit
,
with
all
saving
Graces
,
as
Faith
,
and
such
like
,
by
which
they
come
to
have
Communion
with
him
of
his
Son-ship
,
inheritance
,
righteousnesse
,
and
right
to
all
blessings
,
Temporall
,
and
Spirituall
.
Now
though
Christ
was
onely
promised
in
the
Old
Testament
,
that
he
should
come
,
and
obey
,
and
suffer
for
mans
redemption
;
but
was
not
actually
exhibited
,
nor
did
obey
and
suffer
till
the
dayes
of
the
New
Testament
:
yet
his
Manhood
,
Birth
,
Obedience
,
and
Death
,
were
then
as
effectuall
to
save
the
faithfull
,
as
now
they
are
;
And
in
that
respect
hee
is
called
the
Lambe
slaine
from
the
beginning
of
the
world
.
Also
by
the
Words
of
promise
in
the
Old
Testament
,
Christ
communicated
&
gave
his
Spirit
to
Adam
,
Noah
,
Abraham
,
David
,
and
all
the
faithfull
in
the
Old
Testament
,
wch
Spirit
wrought
in
them
Faith
and
perfect
Communion
with
Christ
,
of
his
person
so
farre
,
as
to
make
them
sonnes
and
heires
of
God
,
of
his
Death
for
remission
of
their
sinnes
;
of
his
righteousnesse
for
their
justification
,
and
of
all
saving
Graces
needfull
to
Salvation
.
This
appeares
by
Enoches
translation
into
glory
,
that
hee
might
not
see
death
,
and
by
Eliahs
taking
up
into
Heaven
,
by
vertue
of
Christs
Resurrection
and
Ascention
,
who
is
the
first
fruites
from
the
beginning
:
Also
by
that
which
is
said
of
Abraham
,
that
hee
by
beleeving
came
to
bee
counted
righteous
:
And
by
that
which
David
saith
to
himselfe
,
That
God
is
his
portion
,
Psal.
16.
and
with
him
hee
had
all
things
to
make
him
blessed
.
Therefore
this
difference
is
a
blasphemous
and
wicked
fiction
,
excluding
the
Church
of
the
Old
Testament
from
Heaven
,
and
all
fruition
of
Christs
benefits
,
and
from
all
saving
graces
,
as
Regeneration
,
Remission
of
sinnes
,
Iustification
,
and
Redemption
,
which
are
the
blessings
promised
and
given
in
the
Old
Testament
.
The
fourth
difference
is
,
that
the
New
Testament
is
the
end
of
the
Old
,
and
the
Old
is
but
a
meanes
to
obtaine
the
New
.
This
is
confuted
,
first
by
the
Doctrine
before
;
for
they
which
are
both
in
substance
,
one
,
and
the
same
Testament
,
cannot
the
one
be
the
end
of
the
other
.
But
so
are
these
two
,
as
I
have
before
shewed
:
and
it
is
most
manifest
by
the
agreement
betweene
them
,
that
as
the
Old
confirmes
the
New
,
and
serves
to
move
men
to
receive
it
;
So
the
New
being
imbraced
,
serves
to
give
light
to
the
Old
,
that
men
may
see
into
the
true
meaning
of
it
,
and
rightly
understand
it
;
and
so
here
is
no
difference
,
in
this
respect
they
are
both
alike
.
Secondly
,
the
Scripture
is
plaine
,
(
even
in
the
places
which
they
cite
to
prove
this
difference
,
to
wit
,
Rom.
10.
4.
and
Gal.
3.
24.
and
teacheth
plainly
that
Christ
is
the
end
of
both
,
and
both
serve
joyntly
for
this
one
and
commō
end
,
to
bring
men
to
Christ
,
and
to
perfect
communion
with
him
:
and
therefore
the
New
is
no
otherwise
the
end
of
the
Old
,
than
the
Old
is
the
end
of
the
New
,
and
so
this
difference
is
false
and
erronious
.
The
fift
difference
is
,
that
the
Old
Testament
was
given
onely
to
the
naturall
Israelites
;
the
New
to
all
the
world
:
which
is
here
by
the
former
Doctrine
proved
false
.
For
if
the
Old
Testament
is
the
Will
of
Christ
,
as
Mediatour
,
who
gave
himselfe
for
all
the
Nations
of
the
world
,
and
is
one
in
substance
with
the
New
,
and
giveth
the
same
Legacies
,
as
is
before
shewed
,
surely
they
were
both
given
to
all
Nations
,
even
the
Old
as
well
as
the
New
,
else
what
shall
we
say
of
Iob
,
and
the
godly
and
the
faithfull
of
his
Countrey
and
Age
,
mentioned
in
his
Booke
,
who
had
the
promises
sealed
with
bloody
sacrifices
,
and
yet
were
not
of
the
Nation
of
Israel
?
Onely
here
is
the
difference
;
the
naturall
Israelites
had
the
keeping
of
the
Old
Testament
,
and
the
Oracles
of
God
committed
to
them
for
a
time
,
to
wit
,
from
Moses
untill
Christ
:
And
yet
even
then
it
was
lawfull
for
them
to
teach
the
Word
,
and
make
knowne
the
promises
to
strangers
of
all
Nations
,
and
to
convert
them
,
and
to
receive
them
into
the
Church
;
And
many
were
converted
,
and
joyned
themselves
to
to
the
God
of
Israel
:
As
Rahab
of
Iericho
,
a
Canaan
itesse
,
Ruth
of
Moab
,
Ebedmelech
of
Ethiopia
,
and
divers
others
.
But
the
New
Testament
is
committed
to
no
speciall
people
,
but
published
to
all
the
world
and
among
all
Nations
:
So
now
is
the
Old
also
,
and
serves
ever
since
Christ
,
for
the
instruction
of
all
Nations
of
the
Gentiles
.
Therefore
this
difference
is
false
.
To
these
the
Iesuites
have
added
three
differences
more
,
which
are
so
grosse
,
and
abominable
,
that
they
need
no
confutation
.
One
is
,
that
the
New
Testament
went
before
the
Old
,
because
the
promises
of
Christ
went
before
the
giving
of
the
Law
,
430
yeeres
.
Heere
they
shew
much
ignorance
;
for
the
Old
Testament
consists
of
the
promises
,
as
well
as
of
the
Law
,
and
the
promises
are
the
chiefe
things
in
it
;
so
that
the
promises
and
it
go
together
,
and
they
are
no
more
before
it
,
then
it
is
before
it selfe
.
If
they
will
perversly
by
the
Old
Testament
understand
onely
the
Law
of
Moses
,
having
no
respect
to
the
promise
of
Christ
,
they
are
in
a
grosse
errour
.
For
that
can
in
no
wise
be
called
the
Testament
of
Christ
,
it
hath
nothing
to
do
with
the
Mediator
,
he
doth
not
by
it
bequeath
any
thing
to
his
Church
.
Another
difference
is
,
that
the
Old
Testament
,
did
not
quicken
any
,
nor
give
Spirituall
blessings
,
but
onely
Temporall
;
but
the
New
Testament
doth
give
Life
and
Spirituall
blessings
,
even
the
Kingdome
of
Heaven
.
The
Old
gave
but
the
shadow
,
the
New
gives
the
substance
,
the
Old
the
shell
,
the
New
the
Kernell
.
This
is
also
a
mistaking
of
the
Old
Testament
,
for
the
bare
Letter
of
the
Law
,
without
respect
to
Christ
.
Otherwise
their
speech
is
most
abominable
.
For
God
by
the
promises
in
the
Old
Testament
did
quicken
many
,
and
bring
them
to
Christ
,
and
to
all
grace
and
blessednesse
in
him
,
as
we
see
in
Abraham
,
David
,
and
the
holy
Prophets
.
So
that
if
they
doe
by
the
Old
Testament
understand
aright
all
the
writings
of
Moses
and
the
Prophets
before
Christ
,
they
are
in
a
blasphemous
errour
.
If
onely
they
meane
by
the
Old
Testament
,
the
Law
without
any
promises
of
Christ
,
then
it
is
no
Testament
,
and
so
they
erre
grosly
to
call
it
so
.
The
last
difference
is
,
that
the
New
Testament
makes
men
sonnes
,
and
brings
them
also
to
the
state
of
sons
:
but
the
Old
doth
make
none
sonnes
,
except
by
vertue
of
the
New
,
neither
doth
it
bring
any
to
the
state
of
sons
,
but
all
under
it
lived
as
children
under
bondage
,
as
the
Apostle
speakes
,
Galat.
4.
This
is
also
proved
to
be
false
by
the
former
Doctrine
;
for
whosoever
are
in
Christ
are
sonnes
,
and
whosoever
have
the
spirit
of
Adoption
,
are
sonnes
of
God
,
and
in
the
state
of
sonnes
.
Now
the
Old
Testament
did
bring
all
the
faithfull
Fathers
to
Christ
,
and
to
true
fellowship
and
communion
with
him
,
otherwise
none
of
them
could
have
been
saved
,
neither
could
it
have
been
a
Testament
,
one
in
substance
with
the
New
.
Yea
,
the
Scripture
testifieth
plainely
,
that
the
faithfull
under
the
Old
Testament
were
sons
of
God
,
for
Isa.
63.
v.
16.
they
are
brought
in
thus
speaking
to
God
;
Doubtlesse
thou
art
our
Father
,
though
Abraham
bee
ignorant
of
us
,
and
Israel
acknowledge
us
not
.
Thou
,
O
Lord
,
art
our
Father
,
and
our
Redeemer
,
thy
Name
is
from
everlasting
,
And
Isa.
64.
8.
and
Ierem.
31.
9.
I
am
a
Father
to
Israel
(
saith
God
)
and
Ephraim
is
my
first
borne
:
and
yet
all
these
had
no
other
meanes
to
bring
them
thus
neere
to
God
,
but
the
Old
Testament
wherefore
wee
see
there
is
〈◊〉
such
difference
betweene
the
Old
and
New
Testament
,
as
many
would
have
us
to
beleeve
,
onely
they
differ
in
some
circumstances
,
and
in
quality
,
as
in
plainenesse
of
revelation
,
and
such
like
beforenamed
;
and
yet
now
the
difference
is
not
so
great
,
when
the
Old
is
laid
open
and
expounded
by
the
New
,
and
daily
more
and
more
explained
to
us
.
And
so
much
for
the
first
Vse
.
Secondly
,
this
truth
well
considered
,
is
of
speciall
use
to
make
us
esteeme
and
reverence
the
Old
Testament
as
well
as
the
New
,
and
so
to
respect
and
honour
the
New
,
that
in
the
meane
time
we
doe
not
neglect
or
lightly
esteeme
the
Old
Testament
.
Let
blasphemous
Heretiques
say
what
they
will
,
let
some
of
them
call
it
a
killing
letter
,
and
the
ministry
of
death
,
and
make
the
Prince
of
darkenesse
the
Author
of
it
,
and
others
blaspheme
it
,
as
a
covenant
onely
of
carnall
and
earthly
promises
:
Yet
let
all
true
Christians
honour
and
embrace
it
as
the
Word
of
the
most
High
,
holy
,
and
onely
true
God
,
and
the
Testament
of
Christ
sealed
with
his
Blood
,
and
ratified
by
his
Death
,
in
which
the
Fathers
found
salvation
,
and
eternall
life
,
as
our
Saviour
sheweth
,
Ioh.
5.
39.
Thirdly
,
this
Doctrine
serves
to
teach
and
direct
us
in
the
right
way
both
of
understanding
and
expounding
the
obscure
prophesies
of
the
Old
Testament
,
and
confirming
,
by
the
Old
,
the
most
doubtfull
things
rehearsed
in
the
New
;
for
the
Prophets
of
old
spake
of
Christ
,
and
of
all
things
which
are
recorded
in
the
Gospell
concerning
his
Death
,
and
sufferings
for
our
Redemption
:
&
if
any
should
doubt
of
the
things
written
in
the
Gospell
,
concerning
the
ignominious
death
and
sufferings
of
Christ
,
as
being
too
base
for
the
Son
of
God
to
suffer
;
the
Old
Testament
will
confirme
all
,
and
will
shew
ye
that
God
himselfe
from
the
beginning
foretold
Christs
death
,
when
he
said
,
that
the
Serpent
should
bruise
his
heele
;
and
by
the
slaughter
and
bloody
sacrifices
of
Beasts
,
in
Types
foreshewed
the
same
.
The
Prophets
also
from
Moses
,
in
all
the
Scriptures
,
foretold
whatsoever
Christ
did
or
suffered
in
the
flesh
for
mans
Redemption
;
as
our
Saviour
shewed
to
the
two
Disciples
in
the
way
to
Emaus
.
And
as
the
New
Testament
is
confirmed
by
the
Old
;
so
the
Old
receives
cleere
light
from
the
New
,
&
that
which
in
it
was
more
obscurely
foretold
,
is
by
the
fulfilling
thereof
in
the
New
,
made
most
cleere
and
evident
:
wherefore
let
us
receive
them
both
as
one
and
the
same
Testament
in
substance
,
and
that
of
one
and
the
same
Christ
.
If
we
make
them
both
look
one
way
,
&
in
expounding
them
make
Christ
the
matter
&
subject
of
both
,
we
shall
not
erre
,
nor
be
deceived
,
but
in
both
together
we
shal
see
Christ
most
fully
revealed
,
so
far
as
is
needfull
for
us
to
know
him
,
and
the
true
way
to
salvation
,
in
him
our
Saviour
&
Redeemer
.
CHAP.
IIII.
Of
the
word
Covenant
,
and
of
the
nature
of
a
Covenant
,
and
the
agreement
and
difference
betweene
the
old
and
new
Covenant
.
THe
second
thing
which
comes
to
be
considered
,
is
the
Covenant
betweene
God
and
Man
;
where
we
are
to
shew
what
the
word
Covenant
signifieth
,
what
is
the
nature
of
a
Covenant
,
and
the
agreement
and
difference
between
the
Old
and
New
Covenant
.
The
word
Covenant
,
in
our
English
tongue
,
signifieth
,
as
we
all
know
,
a
mutuall
promise
,
bargaine
and
Obligation
betweene
two
parties
,
and
so
likewise
doth
the
Hebrew
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
the
Greek
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
signifie
most
commonly
:
But
the
derivation
of
the
Hebrew
word
,
and
of
the
Greeke
,
is
of
speciall
use
,
to
shew
the
nature
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
his
part
performeth
,
are
admirable
,
farre
surpassing
mans
reason
.
The
first
,
is
the
All-sufficient
Mediatour
Christ
,
his
owne
eternall
Sonne
,
whom
God
promised
immediately
after
mans
fall
,
and
who
did
then
begin
,
actually
,
to
mediate
for
man
,
and
did
undertake
to
become
Man
,
and
by
a
full
satisfaction
made
in
Mans
nature
,
to
Gods
▪
infinite
Iustice
,
and
just
Law
,
and
a
perfect
and
full
ransom
paid
for
mans
Redemption
to
purchase
pardon
of
all
mans
sins
;
to
justifie
,
and
make
him
righteous
,
and
to
reconcile
him
to
God
.
The
second
,
is
the
Spirit
to
be
given
to
man
,
and
shed
on
him
through
Christ
the
Mediatour
,
Gal.
3.
14.
and
Tit.
3.
6.
The
third
,
is
spirituall
▪
Life
,
derived
frō
Christ
,
&
wrought
in
man
by
his
quicking
spirit
,
together
with
all
graces
and
blessings
thereto
belonging
.
The
fourth
,
is
union
,
and
communion
with
Christ
of
all
his
benefits
,
as
of
his
Son-ship
,
to
make
all
regenerate
men
sonnes
of
God
,
and
heires
of
eternall
life
,
glory
,
and
all
blessings
,
of
his
satisfaction
and
sufferings
for
remission
of
all
their
sins
;
of
his
righteousnesse
for
justification
.
The
fift
,
is
a
true
right
to
the
naturall
life
which
Adam
lost
,
to
the
Creatures
made
for
mans
use
,
and
to
all
earthly
blessings
which
are
given
him
to
possesse
and
injoy
in
this
life
.
The
sixth
,
is
sanctification
and
holinesse
,
whereby
man
is
fitted
to
see
and
enjoy
God
,
Matth.
5.
8.
and
Hebr.
12.
14.
The
last
,
which
is
the
end
of
all
,
is
the
eternall
life
of
glory
,
in
the
fruition
of
God
in
Heaven
.
In
this
Covenant
there
is
not
any
condition
or
Law
to
bee
performed
on
mans
part
by
man
himselfe
,
as
in
the
first
old
Covenant
,
of
Nature
;
and
therefore
it
is
called
the
free
Covenant
of
Grace
,
and
not
of
Workes
.
The
perfect
obedience
,
righteousnesse
,
and
satisfaction
of
Christ
,
which
he
performed
to
the
whole
Law
,
for
man
,
in
Mans
nature
,
though
it
stands
in
the
place
of
every
mans
perfect
obedience
to
Gods
Law
in
his
owne
person
,
and
his
subjection
to
the
whole
revealed
will
of
God
,
which
was
the
condition
of
the
Old
Covenant
of
Works
,
and
when
man
is
partaker
of
it
by
communion
with
Christ
,
he
is
more
perfectly
justified
,
and
made
worthy
of
life
eternall
,
than
man
in
the
state
of
nature
could
have
beene
by
his
owne
perfect
obedience
,
and
personall
righteousnesse
performed
in
his
owne
person
;
Yet
it
cannot
so
properly
bee
called
,
A
condition
of
the
New
Covenant
of
Grace
which
God
hath
made
with
Mankinde
(
because
God
imposeth
it
not
as
a
condition
to
bee
performed
by
every
man
in
his
person
)
but
is
one
of
the
blessings
promised
in
the
New
Covenant
.
So
likewise
,
the
Gifts
,
Graces
,
and
Workes
,
and
Fruits
of
the
Spirit
,
which
are
required
to
be
in
man
,
to
make
him
an
actuall
partaker
of
Christ
,
and
of
life
and
salvation
in
him
,
whether
they
be
outward
,
as
the
word
preached
and
heard
,
the
Sacraments
given
and
received
,
and
the
like
;
or
inward
,
as
Faith
,
by
which
Christ
is
received
,
and
applied
;
Repentance
,
Love
,
Hope
,
and
other
saving
Graces
;
they
are
all
free
gifts
of
God
,
he
gives
them
to
us
,
and
by
his
Spirit
workes
in
us
both
to
will
and
to
doe
;
and
without
his
Grace
continually
assisting
us
according
to
his
promise
,
wee
cannot
performe
any
thing
which
is
mentioned
in
the
Gospell
,
as
a
conditionall
meanes
of
life
and
Salvation
in
Christ
.
And
therefore
this
Covenant
is
foedus
gratuitum
,
a
most
free
Covenant
of
Grace
,
wherein
no
condition
is
propounded
to
man
,
to
be
performed
by
any
power
of
his
owne
,
for
the
obtaining
of
life
:
but
God
of
his
owne
free
Grace
promiseth
all
blessings
,
and
for
his
owne
sake
gives
them
;
and
also
all
power
to
receive
and
enjoy
them
.
And
the
end
and
use
of
this
Covenant
,
is
not
any
gaine
which
God
seeketh
to
himselfe
,
nor
any
good
which
he
can
receive
from
man
,
or
any
creature
,
but
onely
the
making
of
man
perfectly
blessed
in
the
fruition
of
himselfe
and
all
his
goodnesse
,
and
so
gathering
to
himselfe
all
things
in
Christ
.
This
Covenant
is
that
which
is
called
,
the
Covenant
of
Peace
,
and
is
most
highly
extolled
,
and
commended
in
all
the
Scriptures
,
both
of
the
Old
and
New
Testament
.
And
howsoever
the
substance
of
this
Covenant
hath
beene
alwayes
one
and
the
same
from
the
beginning
,
even
from
the
seventh
day
of
the
world
,
wherein
God
first
promised
Christ
the
blessed
Seed
,
and
so
shall
be
for
ever
;
yet
because
the
circumstances
are
divers
,
and
the
manner
of
revealing
the
promise
,
and
of
sealing
it
,
is
far
different
in
the
Old
,
and
New
Testament
;
hereupon
it
comes
to
passe
,
that
the
Spirit
of
God
doth
distinguish
it
into
the
Old
and
New
Covenant
;
and
as
it
was
revealed
,
and
sealed
to
the
Fathers
under
the
Law
,
cals
it
the
Old
Covenant
;
and
as
it
is
now
revealed
and
sealed
under
the
Gospell
,
cals
it
the
new
Covenant
,
Ier.
31.
31.
&
2
Cor.
3.
6.
And
both
these
are
called
by
the
name
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
in
the
Hebrew
,
and
by
the
name
of
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
in
the
Greeke
Text
.
CHAP.
VI
.
IN
the
Old
Testament
,
the
Lord
first
made
this
Covenant
with
Adam
,
but
in
very
darke
,
obscure
,
and
generall
termes
,
and
in
Types
and
figures
,
even
sacrifices
wch
were
seales
of
it
unto
him
and
his
posterity
.
The
words
of
the
Covenant
were
these
,
That
the
seed
of
the
woman
should
breake
the
Serpents
head
,
&
the
Serpent
should
bruise
his
heel
,
that
is
,
Christ
made
man
of
the
Seed
of
a
Woman
;
and
being
by
the
Old
Serpent
,
the
Divell
,
and
by
the
generation
of
Vipers
persecuted
,
and
put
to
an
ignominious
death
,
should
dissolve
the
Workes
of
the
Divell
,
and
destroy
sinne
,
by
satisfying
for
it
to
the
full
.
The
sacrifices
which
God
added
to
this
promise
,
further
to
illustrate
and
confirme
it
,
were
clean
and
fat-fed
Beasts
,
wch
the
Lord
commanded
them
to
consecrate
,
slay
,
and
to
offer
up
to
him
by
burning
and
consuming
part
thereof
;
and
the
rest
,
they
themselves
who
were
his
Priests
and
Sacrificers
,
did
eate
.
That
the
Lord
taught
Adam
to
sacrifice
,
appeares
by
the
practise
of
Cain
and
Abel
,
and
by
their
offrings
which
they
brought
to
God
,
being
undoubtedly
taught
by
their
father
,
Gen.
4.
Yea
,
it
may
be
gathered
from
the
Coates
of
Skinnes
which
God
made
,
and
therewith
cloathed
our
first
Parents
,
Gen.
3.
21.
Those
skinnes
could
be
no
other
,
but
of
Beasts
slain
and
offered
in
sacrifice
.
For
,
before
Adams
fal
,
beasts
were
not
subject
to
mortality
,
nor
slaine
;
the
slaughter
,
and
killing
of
Beasts
,
and
mans
eating
of
their
flesh
,
came
in
by
sinne
,
and
after
mans
fall
.
In
innocency
mans
meat
was
fruit
of
Trees
,
and
Herbes
bearing
seed
,
Gen.
1.
The
first
right
which
God
gave
to
man
to
eat
flesh
,
was
after
the
promise
,
and
after
that
Beasts
were
consecrated
to
be
sacrificed
as
Types
of
Christ
,
and
of
his
Death
.
Now
these
sacrifices
of
Beasts
did
shew
the
nature
of
the
Covenant
,
and
the
manner
of
mans
reconciliation
;
chusing
of
cleane
and
harmelesse
Beasts
,
shewed
that
Christ
should
be
pure
and
holy
in
himselfe
,
like
a
Lambe
without
spot
;
The
consecration
of
them
shewed
that
Christ
should
in
his
conception
be
sanctified
,
and
take
our
nature
,
and
our
sinnes
upon
him
,
that
hee
might
be
our
Redeemer
,
and
our
Sacrifice
.
The
killing
of
the
Beasts
,
and
the
burning
of
the
fat
,
and
some
parts
of
them
,
signified
the
manner
of
Christs
reconciling
of
us
,
and
working
our
peace
,
even
by
his
Death
,
and
passing
through
the
fire
of
Gods
wrath
.
Gods
cloathing
of
Adam
and
his
wife
with
their
skinnes
,
signified
that
Mans
sin
and
shame
is
covered
with
Christs
satisfaction
,
and
the
faithfull
are
to
be
cloathed
with
the
robe
of
his
Righteousnesse
.
The
liberty
which
God
gave
man
to
eate
flesh
of
Beasts
,
which
hee
might
not
before
sacrifices
were
ordained
,
sheweth
that
we
gaine
more
by
Christ
,
than
we
lost
in
Adam
.
This
was
the
first
making
and
revealing
of
the
Covenant
.
Afterwards
the
Lord
renued
this
Covenant
with
Noah
,
Gen.
6
▪
10.
and
did
further
reveale
it
in
another
Type
,
namely
,
the
saving
of
Noah
and
his
family
in
the
Arke
,
which
was
borne
up
by
the
flood
of
Waters
;
Which
Arke
signified
the
Church
:
The
saving
of
them
onely
who
were
in
the
Arke
,
shewed
that
salvation
is
found
onely
in
the
Church
of
Christ
,
and
none
can
be
saved
but
they
who
by
faith
cleave
to
Christ
,
and
are
members
of
his
body
in
the
true
Church
:
The
water
bearing
up
the
Arke
,
and
so
saving
it
and
them
that
were
in
it
,
signified
that
the
and
faithfull
are
saved
by
the
washing
of
Regeneration
,
Tit.
3.
5.
The
Baptisme
of
the
Spirit
,
and
that
Laver
of
Christs
Blood
,
which
outward
Baptisme
signifieth
,
1
Pet.
3.
21.
Thirdly
,
the
Lord
renued
this
Covenant
with
Abraham
,
and
did
somewhat
more
plainely
reveale
it
unto
him
.
First
,
by
promise
,
that
in
him
all
the
Families
of
the
Earth
should
be
blessed
,
and
the
promised
seed
and
Saviour
should
come
of
him
,
Gen.
12.
3.
and
22.
18.
Secondly
,
by
shewing
the
way
to
life
and
happinesse
,
even
justification
by
Faith
,
apprehending
Christ
,
and
seeking
righteousnesse
for
a
shield
,
&
for
reward
in
him
alone
.
Gen.
15.
1
,
6.
Thirdly
,
by
Oath
,
Gen.
22.
16.
Fourthly
,
by
the
promise
of
the
Land
of
Canaan
to
him
,
and
to
his
Seed
,
which
was
a
Type
of
the
heavenly
Canaan
,
and
did
praefigure
the
Countrey
which
is
above
,
Gen.
15.
18.
Fiftly
,
by
the
seale
of
the
Covenant
of
Grace
,
to
wit
,
circumcision
,
which
signified
that
Gods
faithfull
people
must
be
circumcised
in
their
hearts
,
and
have
the
fore-skinne
of
fleshly
lusts
cut
away
by
mortification
of
the
Spirit
,
Gen.
17.
Sixtly
,
the
offering
up
of
Isaac
,
the
sonne
of
promise
,
on
Mount
Moriah
,
by
Gods
appointment
,
did
praefigure
and
foreshew
,
that
by
the
offering
up
of
Christ
,
the
promised
Seed
,
in
the
same
place
,
all
Nations
should
be
saved
,
Gods
wrath
pacified
,
and
perfect
obedience
fulfilled
.
Lastly
,
by
the
outward
forme
,
and
ceremony
of
a
solemne
oath
and
covenant
which
passed
betweene
God
and
Abraham
,
Gen.
15.
17.
For
there
we
reade
,
that
the
Lord
commanded
Abraham
to
take
an
heifer
of
three
yeeres
old
,
a
shee
goat
of
three
yeeres
,
and
a
ramme
of
three
yeeres
,
and
a
turtle
Dove
,
and
young
Pigeon
,
and
he
divided
them
in
the
midst
,
&
laid
each
peece
,
one
against
another
.
And
it
came
to
passe
,
that
when
the
Sun
went
downe
,
and
it
was
darke
,
behold
a
smoaking
Furnace
,
and
a
burning
Lampe
,
that
passed
betweene
those
pieces
.
Now
this
was
the
forme
of
taking
a
solemne
oath
among
the
Chaldeans
and
the
Hebrewes
,
instituted
by
God
himselfe
,
as
appeares
,
Ierem.
34.
18.
where
it
is
said
,
That
when
the
children
of
Israel
made
a
Covenant
to
let
their
servants
goe
free
,
they
cut
a
Calfe
in
twaine
,
and
passed
betweene
the
parts
of
it
:
this
was
the
ceremony
of
an
oath
and
covenant
;
and
this
God
ordained
,
for
he
calls
it
there
,
His
Covenant
.
And
hereupon
it
is
,
that
in
the
Old
Testament
,
the
Hebrew
word
which
is
used
for
making
of
a
Covenant
,
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
(
which
signifies
,
to
cut
asunder
)
as
appeares
,
Deut.
5.
2.
and
divers
other
places
,
which
sheweth
that
Covenants
were
solemnly
made
by
sacrifices
of
beasts
divided
.
Now
this
dividing
of
the
Beasts
in
two
parts
,
did
signifie
and
teach
two
things
.
First
,
that
there
was
a
division
made
betweene
God
and
men
,
by
sinne
.
Secondly
,
the
division
of
the
Covenant
of
Grace
,
into
two
parts
,
the
Old
and
New
Testament
.
The
comming
,
and
passing
betweene
signified
,
First
,
that
God
and
men
must
be
reconciled
,
and
the
Covenant
sealed
and
confirmed
betweene
them
by
a
Mediatour
.
Secondly
,
that
Christ
the
Mediatour
was
to
come
in
the
middest
of
yeeres
,
betweene
the
time
of
the
Old
,
and
the
time
of
the
New
Testament
,
to
knit
and
linke
both
in
one
,
and
to
confirme
both
.
But
in
that
God
came
betweene
the
parts
,
like
a
smoaking
Furnace
,
and
a
burning
Lampe
,
to
confirme
the
Covenant
,
and
to
●●ale
it
to
Abraham
at
that
time
▪
this
signified
,
First
,
that
Christ
the
Mediatour
,
comming
betweene
God
and
men
,
should
be
God
clouded
in
our
fraile
nature
,
which
is
but
like
a
vapour
and
smoake
;
that
he
should
passe
through
the
Furnace
of
afflictions
,
and
yet
in
his
life
should
be
a
burning
and
shining
Lampe
,
pure
and
perfect
in
righteousnesse
and
holinesse
,
Secondly
,
that
the
Lord
in
those
times
did
reveale
himselfe
and
his
Sonne
more
obscurely
,
like
a
smoaking
Furnace
in
smoake
and
cloudes
,
and
like
a
burning
Lampe
,
which
is
but
dimme
in
comparison
of
the
light
of
Christ
the
Sunne
of
Righteousnesse
,
risen
up
in
the
Gospell
,
and
the
brightnesse
of
Gods
glory
shining
in
the
face
of
Iesus
Christ
.
Besides
these
wee
reade
of
divers
other
renuings
,
and
explanations
of
this
Covenant
;
as
that
with
David
,
recorded
,
Psal.
89.
3
,
28
,
34
verses
;
where
the
Lord
promised
that
Christ
should
come
of
the
seed
of
David
,
and
should
be
a
King
for
ever
.
And
many
promises
of
speciall
●lessings
which
God
of
old
promised
,
are
called
Covenants
.
But
the
speciall
and
principall
Covenant
which
is
especially
called
the
Old
,
and
is
distinguished
from
the
New
Covenant
of
the
Gospell
,
is
Gods
making
and
renewing
of
the
Covenant
with
Israel
,
partly
by
his
owne
mouth
,
and
partly
by
the
ministery
of
Moses
on
Mount
Horeb
,
which
is
mentioned
Exod.
19.
20.
For
that
Covenant
is
a
mixt
Covenant
,
partly
of
the
Covenant
of
Workes
,
which
is
the
Old
Covenant
,
partly
of
the
Covenant
of
Grace
,
which
was
made
after
the
fall
.
First
,
God
sent
Moses
to
the
people
to
aske
whether
they
would
obey
the
Lords
voyce
,
and
keepe
all
his
Commandements
,
that
they
might
thereby
live
and
be
blessed
.
They
answered
all
together
,
and
said
,
All
that
the
Lord
hath
spoken
we
will
doe
.
Thereupon
the
Lord
came
downe
upon
Mount
Sinai
,
in
fire
and
smoake
and
with
terrible
Thunders
and
Lightnings
,
and
the
sound
of
a
Trumpet
,
and
spake
unto
them
the
words
of
the
Law
immediately
with
his
owne
mouth
,
promising
life
to
them
that
kept
it
,
and
threatning
death
to
the
breakers
thereof
,
Now
this
was
but
a
repeating
,
and
renewing
of
the
first
Covenant
of
Workes
,
to
be
performed
by
every
man
in
his
owne
person
,
for
the
obtaining
of
life
.
In
this
therefore
there
was
no
Mediatour
betweene
God
and
the
people
.
The
Reasons
why
the
Lord
thus
began
with
Israel
,
and
first
renewed
the
Old
Covenant
,
were
divers
.
The
first
,
was
their
pride
,
presumption
,
and
hardnesse
of
heart
;
they
presumed
that
they
could
doe
all
that
the
Lord
would
command
them
,
and
therefore
he
gave
them
his
Law
to
shew
them
their
duty
;
that
they
assaying
to
fulfill
it
,
and
finding
their
owne
insufficiency
,
might
bee
humbled
and
brought
downe
from
vaine
confidence
in
their
owne
Workes
.
Heere
the
Lord
did
deale
with
them
,
as
wise
fathers
deale
with
their
foolish
&
vain
boasting
sons
,
who
do
promise
largely
that
they
will
do
any
thing
which
their
fathers
will
command
them
,
and
that
by
their
merits
they
will
bind
their
fathers
to
love
them
,
and
to
give
them
the
inheritance
.
In
such
a
case
,
a
wise
father
will
put
such
a
boasting
sonne
to
the
triall
,
and
will
put
him
to
a
taske
which
he
knoweth
that
he
is
unable
to
goe
through
;
not
because
hee
beleeves
,
or
hopes
that
his
sonne
can
performe
it
(
being
through
his
own
intemperance
disabled
)
but
for
this
end
,
to
make
him
see
his
owne
folly
and
insufficiency
.
And
so
the
Lord
did
deale
with
Israel
.
Secondly
,
the
Lord
gave
the
Law
,
which
is
the
rule
of
righteousnesse
,
and
withall
shewed
the
punishment
due
to
the
transgressors
of
it
;
that
it
might
be
as
the
rod
of
a
Schoolemaster
,
to
drive
them
to
Christ
,
to
learne
the
saving
knowledge
,
and
way
of
life
in
him
,
as
the
Apostle
speakes
,
Gal.
3.
and
to
make
them
out
of
feare
renounce
themselves
,
and
seeke
mercy
in
him
.
Thirdly
,
to
teach
them
and
us
,
that
howsoever
it
is
impossible
for
us
to
be
saved
by
the
Law
,
by
reason
of
our
sinfull
flesh
,
and
our
corruption
which
hath
utterly
disabled
us
,
that
we
cannot
obey
it
;
yet
the
Law
is
still
in
force
,
and
requires
perfect
righteousnesse
;
and
without
the
righteousnesse
of
the
Law
fulfilled
by
Christ
for
us
,
we
cannot
be
justified
nor
saved
,
according
to
that
saying
of
the
Apostle
,
Christ
is
the
end
of
the
Law
for
righteousness
to
every
one
that
beleeveth
,
Rom.
10.
4.
For
these
and
such
like
reasons
God
gave
the
Law
.
But
when
the
people
of
Israel
heard
the
Law
,
which
was
the
Covenant
of
Workes
to
be
performed
in
their
owne
persons
,
and
that
immediately
from
God
himselfe
,
it
is
said
that
they
were
sore
afraid
,
and
being
not
able
to
abide
the
sight
of
Gods
glory
,
nor
the
sound
of
his
voice
,
they
cryed
out
,
Why
should
we
die
?
and
hereupon
they
began
to
desire
a
Mediator
,
even
Moses
,
saying
,
Goe
thou
&
hear
the
Lord
,
&
speak
thou
to
us
,
Exod.
20.
19.
and
Deut.
5.
25
,
26
,
27.
This
was
some
good
beginning
;
the
Law
began
to
take
effect
,
and
to
drive
them
towards
a
Mediator
.
And
therefore
the
Lord
said
,
They
have
well
spoken
all
that
they
have
said
,
to
wit
,
in
desiring
a
Mediatour
;
&
added
withall
,
O
that
there
were
in
them
such
an
heart
,
that
they
would
feare
mee
,
and
keepe
my
Commandements
alwayes
:
that
it
might
be
well
with
them
and
their
children
!
Which
words
shew
the
Will
and
Minde
of
God
,
wishing
after
a
sort
their
increase
and
continuance
in
this
good
minde
and
feare
of
him
,
and
seeking
to
keepe
his
Commandements
,
in
,
and
by
a
Mediator
.
Whereupon
hee
proceedes
to
deale
with
them
by
a
Mediator
,
and
to
renue
the
Covenant
with
them
,
by
appointing
divers
figures
of
Christ
,
as
Sacrifices
,
Rites
,
Ceremonies
,
the
Tabernacle
,
the
Arke
of
the
Covenant
,
and
the
Mercy
Seat
;
in
all
which
,
as
in
Types
,
he
did
reveale
Christ
,
though
obscurely
,
unto
them
,
and
shewed
that
sinne
was
to
be
expiated
and
purged
away
by
his
Death
.
Afterward
,
also
when
they
came
into
the
land
of
Moab
,
he
did
renue
the
Covenant
of
Grace
in
more
plain
termes
,
than
he
did
on
Mount
Horeb
;
insomuch
that
by
reason
of
the
greater
plainnesse
,
it
is
called
another
Covenant
,
Deut.
29.
2.
There
he
told
them
,
that
Christ
should
bee
their
Rocke
,
Deut.
32.
4.
and
that
the
Word
,
his
Gospell
,
was
among
them
.
Now
because
of
the
first
part
of
this
Covenant
,
to
wit
,
the
ten
Commandements
which
God
spake
first
,
and
after
gave
them
written
in
two
Tables
,
which
are
called
by
the
name
of
Covenant
,
Deu.
4.
13.
and
9.
9.
and
indeed
are
the
summe
of
the
Old
Covenant
which
God
made
with
men
in
the
Creation
;
This
Covenant
,
which
God
made
with
Israel
,
is
called
the
Old
Covenant
,
and
the
Covenant
of
the
Law
,
and
is
opposed
to
the
Covenant
of
the
Gospell
,
that
is
,
to
the
Covenant
,
as
it
is
now
revealed
in
the
writings
of
the
Evangelists
and
Apostles
,
and
plainely
preached
and
published
over
all
the
world
.
Thus
much
for
the
Old
Covenant
.
CHAP.
VII
.
THe
New
Covenant
which
was
foretold
by
the
Prophets
,
Isa.
42.
6.
Ier
,
31.
31.
Zach.
9.
11.
it
is
the
Covenant
which
God
hath
now
made
by
the
preaching
of
the
Gospell
in
this
New
Testament
.
It
is
the
Covenant
of
all
happinesse
,
all
blessings
,
and
all
salvation
in
Christ
,
plainely
preached
and
revealed
,
sealed
also
and
confirmed
,
not
by
Blood
of
Christ
in
Types
and
Figures
;
but
by
the
very
Blood
it selfe
bodily
shed
on
the
Crosse
for
our
sinnes
;
and
by
the
two
plaine
Sacraments
of
Baptisme
,
and
the
Lords
Supper
,
this
is
called
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
the
New
Covenant
,
Ierem.
31.
31.
and
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Luke
22.
20.
and
2
Cor.
3.
6.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
better
Covenant
,
Hebr.
7.
22.
For
in
it
the
Lord
reveales
his
promises
so
plainley
and
cleerely
,
that
all
men
may
see
and
know
the
way
to
life
.
And
howbeit
in
this
Covenant
there
is
nothing
expressed
wch
was
not
implyed
and
included
in
the
general
obscure
promises
made
unto
Adam
,
and
unto
Abraham
&
David
,
and
the
rest
of
the
Fathers
in
old
time
;
And
although
Iesus
Christ
the
perfect
Saviour
,
and
Eternall
Redeemer
,
God
and
Man
,
with
all
his
righteousnesse
,
obedience
,
and
full
satisfaction
,
and
all
his
benefits
,
blessings
,
gifts
and
graces
,
which
serve
to
bring
men
to
perfect
blessednesse
and
salvation
;
and
which
are
fully
expressed
in
the
Covenant
of
the
Gospell
,
were
darkely
and
obscurely
offered
unto
the
Fathers
,
and
were
apprehended
by
their
faith
,
in
that
Covenant
which
God
made
with
them
:
Yet
certainely
this
Covenant
,
as
it
is
now
renewed
by
the
comming
of
Christ
,
and
by
the
preaching
of
the
Apostles
and
Evangelists
,
may
justly
be
called
a
New
Covenant
,
and
is
truely
so
called
,
both
by
the
Prophets
and
Apostles
,
for
divers
good
reasons
and
considerations
.
First
,
because
there
is
as
great
difference
betweene
this
Covenant
thus
revealed
,
and
the
Covenant
as
it
was
revealed
before
Christs
incarnation
,
as
there
is
betweene
an
old
darke
house
builded
up
strong
,
but
yet
without
any
whiting
or
painting
,
having
very
few
doores
or
windowes
in
it
,
and
those
either
very
narrow
,
or
else
shut
up
with
boords
,
or
stopped
with
Bricks
and
Morter
,
that
few
can
enter
in
,
save
such
as
are
already
within
it
;
and
when
they
are
there
,
they
have
but
small
light
,
and
some
none
at
all
:
there
is
(
I
say
)
as
great
a
difference
betweene
the
Covenant
,
as
it
was
revealed
to
the
Fathers
,
and
the
same
Covenant
being
now
renewed
with
us
,
as
there
is
betweene
such
an
old
darke
house
,
and
the
same
house
when
it
is
repaired
from
the
very
foundation
,
and
is
all
whited
over
within
and
without
,
all
painted
and
beautified
,
and
trimmed
from
the
roofe
to
the
foundation
,
and
is
made
full
of
faire
and
wide
doores
on
every
side
,
for
all
sorts
of
people
to
enter
into
it
;
and
hath
many
large
windowes
made
in
every
roome
,
whereof
none
is
stopped
up
;
but
all
are
glazed
with
pure
Crystall
Glasse
,
through
which
the
light
of
the
day
,
and
the
bright
beames
of
the
Sunne
doe
shine
most
comfortably
.
This
difference
will
appeare
most
evidently
to
us
,
if
wee
compare
the
Old
and
New
Testament
together
,
and
observe
the
diversity
of
Revelation
.
The
Covenant
which
God
made
with
the
Fathers
before
Christ
,
was
a
sure
house
builded
on
Christ
,
and
founded
on
Gods
eternall
Truth
.
It
was
a
safe
shelter
against
all
raine
and
soule
weather
of
affliction
,
and
all
stormes
of
temptations
,
and
did
shrowd
the
Fathers
from
the
scorching
heate
of
an
evill
conscience
,
and
the
fiery
flames
of
Hell
and
the
Devills
fury
:
but
it
had
few
doores
,
and
those
narrow
ones
,
such
as
few
could
enter
through
,
to
wit
,
onely
the
naturall
Israelites
,
who
were
all
included
in
it
by
the
promise
made
to
Abraham
,
and
those
who
were
circumcised
Proselytes
.
The
windowes
of
it
were
few
also
,
and
those
were
the
darke
promises
of
Christ
,
wch
yeelded
but
little
light
,
shadowed
over
with
Types
and
Figures
,
as
with
a
vaile
of
obscurity
.
It
had
no
glorious
ornaments
to
allure
men
a
farre
off
;
It
was
not
whited
,
nor
painted
,
nor
set
forth
with
variety
of
pleasant
pictures
which
might
delight
people
:
but
it
rather
appeared
all
bloody
with
the
blood
of
Bulls
,
Goates
,
Rammes
and
Lambs
,
like
a
slaughter
house
,
and
all
blacke
and
smoaky
with
the
continuall
offering
of
burnt
offerings
and
sacrifices
,
and
the
smoaky
fumes
of
Incense
:
Yea
,
so
many
were
the
ceremonies
to
be
observed
,
and
so
heavie
and
intolerable
was
the
burden
of
them
,
that
it
appeared
unto
all
that
passed
by
,
to
be
rather
a
Shop
to
worke
and
labour
in
,
a
Mill
to
grinde
in
,
and
an
house
of
correction
,
then
any
place
of
rest
,
or
pleasant
and
comfortable
habitation
.
But
this
Covenant
,
as
it
is
now
renewed
with
us
under
the
Gospell
,
is
much
altered
,
and
made
like
an
house
repaired
and
renewed
throughout
from
the
top
to
the
foundation
.
The
Rocke
Christ
upon
which
it
is
built
,
is
now
set
forth
in
all
his
glorious
colours
;
all
all
the
Mosse
of
ceremonies
which
did
over-grow
and
cover
him
,
is
taken
away
;
hee
now
shines
like
Ivory
,
Crystall
and
Adamant
,
most
finely
polished
.
The
Truth
of
God
in
his
promises
,
which
is
the
ground
of
our
Faith
,
is
now
made
manifest
and
clear
by
the
comming
of
CHRIST
and
by
the
fulfilling
of
his
Word
which
he
spake
from
the
beginning
;
and
now
we
dare
boldly
relie
and
rest
on
Gods
Word
,
in
sure
hope
and
confidence
that
his
Truth
will
never
fail
.
The
Ministeriall
foundations
,
to
wit
,
the
writings
of
Moses
and
the
Prophets
,
are
now
by
the
light
of
the
Gospell
changed
as
it
were
from
rough
and
unhewen
stones
,
and
made
like
smooth
polished
Marble
.
The
foure
Gospels
are
,
as
it
were
,
foure
doores
made
in
the
foure
sides
of
this
square
house
,
looking
towards
the
foure
winds
of
Heaven
,
ready
to
receive
all
men
from
all
the
foure
corners
of
the
earth
.
The
many
Sermons
of
Christ
and
his
Apostles
in
the
New
Testament
,
are
as
so
many
Windowes
,
through
which
,
as
through
Crystall
Glasse
,
much
heavenly
Light
is
conveyed
and
derived
unto
us
,
even
from
heaven
,
from
the
throne
of
God
;
the
sweet
promises
,
and
many
and
divers
gifts
of
the
Spirit
,
as
Knowledge
,
Faith
,
Tongues
,
gifts
of
Healing
,
Prophecying
,
Miracles
,
and
the
like
,
are
as
pleasant
and
delightsome
Pictures
and
Ornaments
,
able
to
draw
,
allure
,
and
delight
the
hearts
of
all
men
.
And
the
many
outward
blessings
of
peace
and
plenty
wch
follow
the
preaching
and
profession
of
the
Gospell
where
it
is
received
,
are
as
it
were
a
glorious
painting
&
whiting
,
which
doth
make
this
house
glorious
a
far
off
,
and
fils
and
enflames
all
that
passe
by
with
admiration
and
love
of
it
.
Now
there
is
none
so
obstinate
,
nor
so
strict
in
speech
,
but
hee
will
grant
,
that
an
house
so
altered
and
renewed
throughout
,
(
as
I
have
before
shewed
)
may
truely
be
called
,
though
not
another
,
yet
a
new
house
;
because
it
is
repaired
,
renued
and
beautified
in
all
parts
,
though
the
foundation
and
substance
of
the
walls
,
and
the
Timber
be
the
same
.
And
therefore
none
can
deny
but
that
the
Covenant
of
Grace
now
under
the
Gospell
,
though
it
be
the
same
in
substance
and
matter
with
that
made
to
the
Fathers
,
and
hath
the
same
foundation
;
yet
being
thus
altered
,
renewed
,
and
beautified
,
may
justly
be
called
,
though
not
another
,
yet
a
new
Covenant
at
least
,
and
a
better
Covenant
.
Secondly
,
the
Covenant
of
Grace
which
before
GOD
made
with
Abraham
and
his
seed
,
and
which
was
inforce
onely
among
the
Israelites
before
the
comming
of
Christ
,
is
now
by
the
preaching
of
the
Apostles
made
with
all
Nations
,
and
all
the
people
of
the
world
are
received
into
it
,
or
at
least
have
it
offered
unto
them
;
and
there
is
free
accesse
made
unto
all
through
the
new
doores
which
are
now
made
in
every
side
of
the
Covenant
(
as
is
before
noted
.
)
This
is
manifest
by
the
very
mission
of
the
Apostles
,
and
the
Commission
which
our
Saviour
Christ
gave
unto
them
▪
Matth.
28.
in
these
words
,
Goe
teach
all
Nations
.
Now
experience
teacheth
us
,
that
when
an
house
is
not
onely
repaired
,
but
also
inlarged
every
way
,
and
the
foundation
of
it
is
stretched
out
an
hundred
times
more
then
before
,
it
may
truely
even
in
respect
of
it selfe
be
called
a
new
house
.
And
when
new
inhabitants
come
to
dwell
in
an
house
wherein
they
never
dwelt
before
,
though
the
house
hath
beene
long
built
,
and
is
old
in
it selfe
;
yet
to
them
it
is
a
new
habitation
,
and
men
in
such
cases
call
their
houses
new
houses
.
Therefore
by
the
same
reason
it
followes
necessarily
,
that
the
Covenant
of
Grace
which
was
made
with
the
Fathers
,
being
now
by
the
comming
of
Christ
,
the
light
of
the
Gospell
,
and
more
plentifull
gifts
of
the
Spirit
,
much
enlarged
,
and
made
capable
of
all
Nations
,
and
Christ
the
foundation
of
it
being
stretched
out
to
all
the
world
;
it
may
even
in
it selfe
be
called
a
new
and
better
Covenant
.
Also
in
respect
of
the
new
people
which
are
received
into
it
,
it
may
be
called
a
new
Covenant
,
though
in
it selfe
it
were
no
whit
altered
or
enlarged
at
all
.
Thirdly
,
where
the
seales
of
a
Covenant
are
made
new
,
and
the
old
are
taken
away
,
and
where
the
manner
of
sealing
is
altered
and
quite
inverted
,
there
we
may
call
it
a
new
Covenant
,
though
the
substance
be
the
same
.
Experience
teacheth
this
;
For
when
a
man
that
hath
a
I
ease
of
twenty
yeares
in
an
house
,
gives
it
up
,
and
takes
another
of
the
same
terme
in
more
full
and
plaine
words
,
or
when
upon
some
defect
which
he
findes
in
his
deed
of
sale
,
either
in
the
forme
of
conveyance
,
or
in
the
sealing
and
the
witnesses
,
hee
gives
up
his
former
deed
,
and
takes
another
of
the
same
land
sealed
with
other
seales
,
and
testified
by
other
witnesses
;
this
wee
call
a
new
deed
,
though
the
land
be
the
same
,
and
the
purchase
all
one
in
substance
and
true
meaning
.
Now
thus
it
is
betweene
the
Covenant
of
Grace
now
under
the
Gospell
,
and
the
same
Covenant
before
the
comming
of
Christ
.
Though
this
is
the
same
in
substance
,
and
the
salvation
promised
is
the
same
,
even
that
wch
is
onely
in
Christ
:
yet
the
manner
of
sealing
is
much
altered
and
inverted
,
and
the
outward
seales
also
.
The
Covenant
had
before
many
seales
,
as
Circumcision
,
the
Passeover
,
and
all
the
Sacrifices
,
Ceremonies
,
Types
and
Figures
of
the
Law
:
now
it
hath
onely
two
,
Baptisme
and
the
Lords
Supper
.
The
old
Seales
were
darke
and
obscure
,
and
had
Christs
image
but
dimly
imprinted
into
them
:
The
new
have
a
more
lively
resemblance
of
Christ
.
In
Baptisme
there
is
the
print
of
the
whole
Trinity
,
The
Father
,
the
Sonne
,
and
the
Holy
Ghost
.
And
the
signes
in
the
Lords
Supper
are
so
like
unto
the
Body
and
Blood
of
Christ
,
that
they
are
called
by
the
same
name
.
Before
the
Gospell
the
Covenant
was
first
sealed
typically
by
Christs
Blood
;
and
at
last
by
the
Blood
it selfe
.
Now
the
Covenant
is
first
sealed
by
the
Blood
of
Christ
it selfe
,
and
afterwards
,
to
the
end
of
the
world
,
it
is
sealed
to
us
by
evident
signes
and
remembrances
of
Christs
death
,
given
by
himselfe
as
pledges
to
us
.
The
old
seales
were
mutable
;
the
new
are
unchangeable
.
The
old
sealing
was
much
in
outward
shew
,
and
very
little
inwardly
by
the
spirit
;
The
new
is
little
in
outward
shew
,
but
more
by
the
inward
worke
of
the
spirit
.
The
word
of
the
covenant
is
now
more
abundantly
written
in
mens
hearts
,
according
to
the
word
of
the
Lord
Ier.
31.
33.
This
is
the
new
Covenant
,
I
will
put
my
law
in
their
inward
parts
,
and
will
write
it
in
their
hearts
.
Which
words
are
to
be
understood
thus
;
not
that
the
fathers
had
not
the
word
written
in
their
hearts
,
but
that
it
was
not
so
deeply
written
,
nor
in
the
hearts
of
so
many
,
as
now
it
is
.
Wherefore
the
seales
and
the
manner
of
sealing
being
so
much
renewed
,
and
inverted
,
we
may
truely
call
this
a
new
Covenant
.
Thus
you
see
the
description
of
the
new
Covenant
now
under
the
Gospel
,
and
the
true
reasons
why
it
is
called
the
new
Covenant
,
even
when
it
is
compared
with
the
Covenant
made
with
the
Fathers
,
which
was
the
same
in
substance
with
it
.
But
if
we
compare
it
with
the
Covenant
of
Nature
,
which
is
the
Covenant
of
Works
,
and
of
the
Law
made
with
Man
in
the
Creation
;
then
it
must
of
necessity
be
called
new
,
because
that
went
before
it
,
and
was
in
the
time
of
mans
innocency
;
this
came
in
after
the
fall
;
that
promised
naturall
life
,
this
promiseth
spirituall
also
;
that
tended
to
hold
up
the
Old
Adam
,
this
to
build
up
the
New
.
So
likewise
,
if
this
new
Covenant
of
the
Gospell
be
compared
with
the
Covenant
which
God
made
with
Israel
in
the
Wildernesse
,
it
may
truely
and
must
necessarily
be
called
new
.
For
that
was
a
mixt
Covenant
,
mixt
of
the
Covenant
of
Nature
and
of
Grace
,
and
contained
in
the
Law
,
which
is
the
Covenant
of
Workes
;
and
the
faith
of
the
promise
which
is
of
the
Gospell
and
of
Grace
(
as
is
before
shewed
.
)
And
therefore
in
respect
of
the
first
part
of
that
Covenant
which
promised
life
to
the
doers
of
the
Law
,
this
is
truely
a
new
Covenant
,
differing
in
substance
from
it
;
and
indeed
the
Apostles
doe
call
this
Covenant
of
the
Gospell
a
new
Covenant
,
especially
and
chiefly
in
comparison
of
these
two
Covenants
,
even
that
of
pure
nature
,
and
that
mixt
Covenant
of
the
Law
.
CHAP.
VIII
.
NOw
having
largely
described
the
Covenant
of
the
Gospell
,
I
proceed
,
for
our
better
satisfaction
,
to
shew
more
fully
,
plainely
and
distinctly
,
the
true
agreement
and
difference
which
is
betweene
the
first
Covenant
of
Nature
,
and
the
second
Covenant
which
is
the
Covenant
of
Grace
,
and
betweene
the
old
and
new
publishing
of
the
Covenant
of
Grace
.
And
first
for
orders
sake
I
will
shew
how
the
Covenant
of
Nature
and
Grace
doe
agree
,
and
differ
.
Secondly
,
because
the
Covenant
of
Grace
hath
beene
solemnly
published
three
divers
wayes
.
First
,
more
darkly
and
obscurely
to
the
Fathers
,
from
Adam
untill
the
giving
of
the
Law
.
Secondly
,
after
a
mixt
manner
to
the
Israelites
,
by
the
Ministery
of
Moses
.
Thirdly
,
now
at
last
most
plainely
and
purely
since
the
coming
of
Christ
in
the
flesh
,
by
the
Gospell
preached
and
published
to
all
Nations
.
I
will
shew
how
this
last
publishing
of
the
Covenant
,
which
is
so
glorious
,
that
it
is
called
the
New
Covenant
by
a
speciall
prerogative
,
doth
agree
with
,
and
differ
from
the
two
former
publications
made
,
the
one
with
the
Fathers
,
Adam
,
Noah
,
Abraham
,
and
the
rest
;
the
other
with
the
Israelites
in
the
Wildernesse
.
The
cleer
knowledge
of
which
things
may
yeeld
much
fruit
,
profit
and
comfort
,
to
the
hearts
and
soules
of
true
Christians
.
CHAP.
IX
.
The
agreement
of
the
Covenant
of
Nature
,
which
is
called
the
first
,
with
the
Covenant
of
Grace
,
which
is
called
the
second
Covenant
.
FIrst
,
these
two
Covenants
doe
agree
betweene
themselves
,
and
that
in
three
respects
;
First
,
the
parties
are
in
substance
the
same
in
both
Covenants
.
In
the
the
first
Covenant
of
Workes
God
was
the
one
party
,
and
Adam
the
other
;
And
in
the
second
,
the
parties
are
still
the
same
in
Nature
and
substance
,
to
wit
,
God
and
Adam
,
with
all
mankinde
his
posterity
.
Secondly
,
they
doe
agree
in
divers
of
the
promises
and
conditions
.
In
the
first
God
promised
unto
man
life
and
happinesse
,
Lordship
over
all
the
creatures
,
liberty
to
use
them
,
and
all
other
blessings
which
his
heart
could
desire
to
keepe
him
in
that
happy
estate
wherein
he
was
created
:
And
man
was
bound
to
God
to
walke
in
perfect
righteousnesse
,
to
observe
and
keepe
Gods
commandements
,
and
to
obey
his
will
in
all
things
which
were
within
the
reach
of
his
nature
,
and
so
farre
as
was
revealed
to
him
.
In
the
second
also
the
promise
on
Gods
part
is
life
and
happinesse
,
with
all
blessings
thereto
requisite
,
Lordship
over
the
creatures
,
liberty
to
use
them
,
and
a
true
right
and
title
to
them
all
,
and
in
lieu
of
these
he
requires
of
man
perfect
righteousnesse
and
obedience
to
his
will
and
law
,
in
every
point
and
title
,
as
our
Saviour
Christ
saith
,
Mat.
5.
18.
Thirdly
,
as
the
one
had
seales
annexed
unto
it
for
confirmation
,
so
also
hath
the
other
.
The
seale
of
the
first
Covenant
was
the
Tree
of
Life
,
which
if
Adam
had
received
by
taking
and
eating
of
it
,
while
hee
stood
in
the
state
of
innocency
,
before
his
fall
,
he
had
certainely
beene
established
in
that
estate
for
ever
;
and
the
Covenant
being
sealed
and
confirmed
betweene
God
and
him
on
both
parts
,
he
could
not
have
beene
seduced
and
supplanted
by
Satan
,
as
some
learned
men
doe
thinke
,
and
as
Gods
own
words
seem
to
imply
,
Gen.
3.
22.
The
seals
of
the
second
Covenant
are
the
Sacraments
,
as
Circumcision
,
and
such
like
in
the
Old
Testament
,
and
the
Sacraments
of
Baptisme
and
the
Lords
Supper
in
these
dayes
of
the
Gospel
;
wch
whosoever
hathonce
truly
received
,
and
is
inwardly
circumcised
as
well
as
outwardly
,
&
washed
with
the
Laver
of
Regeneration
,
and
baptised
into
Christ
,
and
hath
true
communion
with
him
of
his
Body
and
Blood
,
that
man
can
never
fall
,
for
the
seed
of
God
abideth
in
him
,
1
▪
Iohn
3.
9.
CHAP.
X.
The
difference
betweene
the
Covenant
of
Nature
and
of
Grace
.
BVt
as
they
agree
in
these
things
,
so
they
differ
divers
wayes
.
First
,
though
the
parties
are
in
substance
the
same
,
yet
in
other
respects
they
differ
.
First
,
in
the
Covenant
of
Nature
,
the
parties
God
&
man
were
friends
.
God
was
the
Creator
,
man
was
his
Creature
made
after
Gods
image
.
God
was
mans
good
Lord
,
and
man
was
Gods
good
servant
.
God
loved
man
,
and
man
loved
God
with
all
his
heart
;
there
was
not
any
least
occasion
of
hatred
or
enmitie
betweene
them
,
but
all
causes
of
love
.
But
at
the
making
of
the
Covenant
of
Grace
,
God
and
Man
were
fallen
out
and
become
enemies
.
God
was
provoked
to
just
wrath
,
and
his
unchangeable
justice
required
,
that
man
should
die
,
and
be
consumed
by
the
fire
of
Gods
just
wrath
:
And
man
was
become
a
rebell
,
and
an
enemy
,
and
traitor
to
God
,
and
had
conspired
with
the
Devill
against
his
Lord
and
King
.
God
was
to
man
a
consuming
fire
,
and
man
was
as
straw
and
stubble
before
him
,
by
meanes
of
his
sinfull
corruption
.
Secondly
,
in
the
Covenant
of
Nature
,
God
revealed
himselfe
to
man
,
as
one
God
,
Creator
and
Governour
of
all
things
,
infinite
in
Power
,
Wisedome
,
Nature
and
substance
.
But
in
the
Covenant
of
Grace
God
revealed
himselfe
one
infinite
God
,
and
three
persons
distinguished
,
not
onely
a
Lord
and
Creator
,
but
also
a
mercifull
Redeemer
,
not
onely
in
unity
of
essence
,
but
also
in
trinity
of
persons
.
Thirdly
,
in
the
Covenant
of
Nature
God
was
one
party
,
and
man
alone
was
another
:
But
in
the
Covenant
of
Grace
,
God
is
on
both
sides
.
God
simply
considered
in
his
essence
,
is
the
party
opposite
to
Man
.
And
God
the
second
person
,
having
taken
upon
him
to
be
incarnate
,
and
to
worke
mans
redemption
,
was
on
mans
side
,
and
takes
part
with
man
,
that
he
may
reconcile
him
to
God
,
by
bearing
mans
sinnes
,
and
satisfying
Gods
justice
for
them
.
Thus
they
differ
in
respect
of
the
parties
.
Secondly
they
differ
in
respect
of
mediation
;
for
in
the
Covenant
of
nature
man
needed
no
mediatour
to
come
betweene
God
and
him
;
he
was
pure
,
upright
and
good
,
created
after
Gods
image
,
the
nearer
he
came
to
God
,
the
greater
was
his
joy
and
comfort
,
Gods
presence
was
a
delight
unto
him
.
But
in
the
Covenant
of
grace
,
because
man
by
sinne
,
rebellion
,
corruption
and
enmity
,
was
separated
and
alieuated
in
his
mind
,
nature
and
disposition
from
God
,
therefore
mā
could
not
come
unto
God
to
enter
into
Covenant
with
him
,
but
by
a
perfect
,
pure
and
holy
Mediator
,
infinit
in
power
and
favour
with
God
,
that
he
might
prevaile
with
him
,
and
pacifie
his
wrath
,
and
yet
of
mans
nature
and
substance
;
that
in
and
by
the
nature
which
had
sinned
,
satisfaction
might
be
made
for
sinne
.
Without
such
a
Mediatour
,
there
could
bee
no
Covenant
made
betweene
God
and
man
.
If
man
,
being
ever
since
the
fall
filthy
and
corrupt
,
should
in
his
owne
person
come
near
to
God
,
who
is
to
him
a
devouring
and
consuming
fire
,
he
as
stubble
and
straw
should
presently
be
consumed
,
and
perish
at
the
presence
of
God
.
And
therefore
in
making
this
Covenant
,
a
perfect
Mediatour
is
necessarily
required
,
both
to
come
betweene
God
and
man
,
and
to
make
perfect
satisfaction
to
Gods
just
Law
in
the
behalfe
of
miserable
and
sinfull
man
,
and
to
worke
his
reconciliation
and
attonement
.
Thirdly
,
they
differ
exceedingly
in
the
promises
and
conditions
.
First
,
the
promises
of
God
in
the
Covenant
of
nature
,
were
onely
naturall
life
,
and
earthly
happinesse
,
with
all
blessings
necessary
thereunto
.
But
in
the
Covenant
of
grace
God
doth
promise
,
over
and
above
naturall
life
and
felicity
on
earth
,
spirituall
life
and
blessings
by
the
communion
of
his
holy
and
eternall
spirit
;
not
only
the
spirituall
life
of
grace
in
this
world
,
but
also
of
everlasting
glory
in
the
world
to
come
,
in
the
presence
of
his
glorious
Majestie
.
Secondly
,
in
the
first
Covenant
God
did
not
promise
to
give
life
,
but
to
continue
life
being
before
already
given
:
But
in
the
second
Covenant
be
promiseth
to
raiseman
from
the
dust
of
death
and
eternall
damnation
in
hell
(
into
which
he
was
fallen
head-long
by
transgression
)
unto
the
light
of
life
,
and
that
blessednesse
in
heaven
,
of
which
his
nature
was
never
capable
before
,
no
not
in
the
state
of
innocency
.
Thirdly
,
in
the
first
Covenant
the
promised
portion
and
possession
,
was
of
the
earth
and
of
all
visible
creatures
which
were
fit
to
serve
for
mans
use
.
But
in
the
second
Covenant
God
promiseth
heaven
,
and
himselfe
who
made
the
heaven
,
to
bee
the
God
,
the
shield
and
reward
of
the
faithfull
,
and
their
portion
and
inheritance
.
Genesis
15.
1.
Psalm
.
16.
Fourthly
,
in
the
first
Covenant
God
promised
and
gave
to
man
power
over
all
living
creatures
,
to
have
them
as
a
Lord
at
his
command
,
and
to
use
them
for
his
delight
,
and
to
rule
,
not
to
kill
and
eat
them
.
But
in
the
second
Covenant
God
gave
them
to
him
for
sacrifice
,
yea
and
also
to
serve
for
his
food
and
nourishment
.
The
fourth
difference
ariseth
from
the
conditions
which
God
requires
at
the
hands
of
man
and
on
mans
behalfe
,
for
all
these
great
and
wonderfull
blessings
.
In
the
first
Covenant
God
required
of
man
perfect
righteousnesse
and
obedience
to
his
whole
law
and
will
,
so
farre
as
it
was
in
mans
power
by
nature
,
and
revealed
unto
him
,
and
this
he
would
have
man
to
performe
by
himselfe
in
his
owne
person
.
But
in
the
second
Covenant
he
requires
,
on
mans
behalfe
,
a
more
excellent
obedience
and
righteousnesse
performed
to
the
whole
Law
more
plainely
and
fully
revealed
,
and
greatly
enlarged
,
and
that
not
by
man
himselfe
or
any
meere
creature
;
but
by
mans
Mediatour
Iesus
Christ
,
God
and
man
in
one
person
,
who
is
the
end
of
the
law
for
righteousnesse
to
every
one
that
beleeveth
.
Rom.
10.
4.
Now
there
is
wonderfull
difference
betweene
these
two
.
The
righteousnesse
required
in
the
first
Covenant
,
was
only
the
righteousnesse
of
a
pure
naturall
man
,
and
able
to
save
him
onely
who
performed
it
;
but
the
righteousnesse
of
the
second
Covenant
,
is
the
righteousnesse
of
a
perfect
,
pure
and
holy
man
filled
with
the
holy
Ghost
,
which
Adam
had
not
in
innocency
;
yea
the
righteousnesse
of
that
man
,
who
is
one
person
with
God
,
and
so
it
is
the
righteousnesse
of
God
,
as
the
Apostle
calls
it
,
2
Cor.
5.
21.
and
is
of
value
to
justifie
not
onely
those
who
have
communion
of
it
,
but
also
a
whole
world
of
men
besides
,
if
they
were
made
partakers
of
it
.
Secondly
,
the
righteousnesse
of
the
first
Covenant
was
onely
simple
actuall
obedience
to
the
Law
,
flowing
from
naturall
uprightnesse
;
But
the
righteousnesse
of
the
second
,
consists
of
habituall
holinesse
,
and
of
obedience
both
active
and
passive
to
the
precepts
and
penalties
,
commands
and
threatnings
of
the
Law
;
it
hath
in
it
both
the
sacrifice
of
righteousnesse
,
and
also
perfect
satisfaction
for
sinne
by
voluntary
submission
to
sufferings
and
death
.
Thirdly
,
the
righteousnesse
of
the
first
Covenant
consisted
onely
in
obedience
to
the
morall
Law
:
But
the
righteousnesse
of
the
second
is
obedience
both
to
the
morall
and
ceremoniall
Law
.
For
our
Saviour
Christ
was
circumcised
,
presented
in
the
Temple
,
did
eate
the
Passeover
,
and
observed
all
the
ceremoniall
ordinances
of
God
,
yea
and
was
baptized
by
Iohn
(
as
the
Gospel
testifieth
)
,
and
that
not
for
himselfe
(
for
he
was
free
borne
,
without
sinne
,
and
needed
not
to
offer
sacrifice
,
or
to
be
circumcised
or
washed
)
but
onely
to
fulfill
all
righteousnesse
,
and
to
supplie
the
defects
of
the
Fathers
in
their
obedience
to
Gods
ceremoniall
ordinances
of
old
,
and
also
our
defects
in
our
baptisme
and
other
Evangelicall
ordinances
:
so
much
he
himselfe
testifieth
,
Math.
3.
15.
Rom.
15.
8.
Fourthly
,
in
the
first
Covenant
God
did
not
promise
unto
man
a
righteousnesse
performed
to
his
hand
by
a
surety
and
intercessour
;
but
only
gave
man
naturall
strength
and
power
to
performe
the
righteousnesse
which
he
required
of
him
;
but
yet
such
mutable
strength
,
that
the
devill
by
sudden
tempration
might
prevent
him
before
he
was
confirmed
,
and
so
pervert
and
supplant
him
:
But
in
the
second
Covenant
God
gives
both
the
righteousnesse
performed
to
our
hands
,
and
also
his
holy
spirit
which
workes
in
us
faith
and
strength
of
grace
to
receive
and
enjoy
it
;
yea
,
by
dwelling
in
us
as
Gods
immortall
seed
,
doth
unite
us
to
Christ
,
and
bring
us
to
communion
of
all
his
benefits
,
as
his
sonship
,
righteousnesse
,
satisfaction
and
the
rest
,
and
all
this
God
doth
both
promise
and
give
freely
,
so
that
this
is
foedus
gratuitum
,
a
most
free
Covenant
.
The
fifth
difference
is
in
the
seales
;
for
though
in
this
,
both
covenants
agree
,
that
seales
were
annexed
to
them
,
yet
they
differ
in
the
seales
and
manner
of
sealing
,
both
inward
and
outward
.
The
seale
of
the
first
Covenant
was
the
tree
of
life
:
But
the
seales
of
the
second
Covenant
were
the
Sabbath
of
the
seventh
day
,
sacrifices
circumcision
,
and
the
passeover
in
old
time
;
and
now
the
sacraments
of
Baptisme
,
and
the
Lords
supper
.
The
seale
of
the
first
Covenant
was
but
a
pledge
to
confirme
man
in
naturall
life
,
and
in
naturall
beleefe
and
assurance
.
But
the
seals
of
the
second
have
the
holy
Spirit
of
God
inwardly
working
with
them
,
and
by
them
.
Lastly
,
they
differ
in
successe
,
effect
,
strength
,
and
perpetuity
.
The
first
Covenant
had
no
good
successe
,
it
never
tooke
effect
to
save
any
one
of
Adams
sons
;
yea
it
is
abolished
,
only
the
law
and
condition
of
it
stands
firme
in
the
matter
and
substance
of
it
(
being
Gods
immutable
will
,
and
eternall
rule
of
righteousnesse
)
to
wit
,
that
without
perfect
obedience
to
Gods
revealed
will
,
man
shall
never
come
to
eternall
life
,
but
is
under
the
jawes
of
death
.
But
the
second
Covenant
,
being
made
in
such
a
perfect
Mediator
,
and
sealed
with
the
blood
of
Iesus
Christ
,
God
and
man
,
which
is
of
infinit
and
eternall
value
,
hath
had
good
successe
from
the
beginning
,
hath
taken
effect
in
all
ages
,
and
is
of
force
and
vertue
for
ever
world
without
end
.
CHAP.
XI
.
NOw
the
consideration
of
these
differences
serves
to
shew
Gods
infinit
mercy
and
wonderfull
bounty
to
miserable
man
;
In
that
by
Adams
fall
he
tooke
occasion
to
be
more
good
unto
us
,
and
when
we
were
become
his
enemies
,
did
more
exercise
and
shew
his
goodnesse
,
and
give
greater
grace
unto
us
.
If
God
had
renued
againe
after
mans
fall
the
first
Covenant
of
naturall
life
,
it
had
been
a
great
favour
:
but
as
if
that
were
but
a
little
in
his
eyes
,
he
makes
a
better
Covenant
,
even
an
eternall
,
and
that
of
better
promises
,
even
promises
of
spirituall
life
and
eternall
blessednesse
in
heaven
,
Also
if
God
and
man
being
by
mans
fault
become
utter
enemies
extremely
contrary
one
to
another
,
God
had
yeelded
so
farre
as
to
accept
of
a
Mediator
hired
by
man
to
speake
for
him
;
surely
it
had
been
great
mercy
and
clemency
:
for
we
see
that
earthly
Kings
will
admit
no
intercessors
for
rebells
and
traytors
,
except
feare
and
necessity
drive
them
unto
it
.
But
God
in
this
point
shewed
mercy
beyond
all
that
reason
could
imagine
or
expect
;
when
man
fled
from
God
,
and
had
no
minde
,
will
or
inclination
to
sue
for
mercy
,
God
sought
after
him
,
and
offered
freely
to
him
a
Mediatour
not
of
the
ordinary
rank
of
creatures
,
but
his
owne
Sonne
out
of
his
bosome
,
and
that
not
to
speake
,
plead
,
or
intreat
only
for
man
;
but
also
to
be
incarnate
and
made
man
under
the
law
,
and
subject
to
the
curse
thereof
in
mans
stead
,
and
by
yeelding
himselfe
voluntarily
to
a
cursed
death
,
to
make
a
full
satisfaction
for
mans
sinne
.
O
heavens
blush
,
and
O
earth
be
a
stonished
at
this
,
to
see
the
sonne
of
God
thus
abased
for
Gods
enemies
;
well
might
the
sunne
hide
his
face
when
this
Mediatour
suffered
,
as
the
Gospel
testifieth
.
And
yet
the
Lords
bounty
stayeth
not
here
;
he
goeth
further
,
&
when
man
neglecteth
&
despiseth
this
his
bounty
,
and
neither
will
nor
can
desire
or
seeke
to
be
partaker
of
it
,
he
sendeth
his
word
to
call
him
,
and
his
spirit
to
convert
him
and
change
his
heart
,
and
not
only
to
make
him
hunger
,
and
thirst
after
Christ
and
his
righteousnesse
;
but
also
to
unite
him
to
Christ
,
and
to
bring
him
to
communion
of
all
his
benefits
and
heavenly
treasures
.
Thus
the
more
that
we
have
multiplied
our
rebellion
and
trangression
against
God
to
provoke
him
to
wrath
,
the
more
hath
he
magnified
his
mercy
,
and
enlarged
his
bounty
towards
us
;
and
the
more
that
sinne
hath
abounded
in
men
,
the
more
hath
his
grace
abounded
towards
them
.
O
let
us
now
at
length
,
when
he
hath
done
all
these
things
for
us
,
remember
our selves
,
and
turne
unto
him
with
sorrow
and
repentance
for
our
sinnes
past
,
let
us
labour
to
redeeme
the
time
formerly
mis-spent
in
vanity
,
by
double
thankfulnesse
and
obedience
;
and
yet
when
we
have
done
all
we
can
,
let
us
to
his
glory
professe
,
that
we
are
unprofitablenesse
,
we
have
not
done
halfe
our
dutie
,
and
if
we
have
any
mind
to
glory
and
rejoyce
,
let
us
glory
and
triumph
in
the
Lord
,
and
give
him
all
laud
and
praise
for
ever
and
ever
.
CHAP.
XII
.
The
agreement
betweene
the
Covenant
of
grace
,
as
it
was
revealed
to
the
Fathers
of
the
old
Testament
;
and
the
same
renewed
and
more
fully
explained
in
the
Gospell
.
AFter
the
agreement
and
difference
betweene
the
Covenant
of
nature
and
the
Covenant
of
grace
plainly
laid
open
,
I
proceed
to
shew
how
the
second
Covenant
,
to
wit
,
the
Covenant
of
grace
doth
agree
and
differ
in
respect
of
the
divers
publishings
and
promulgations
of
it
in
the
old
and
new
testament
.
The
Revelation
of
it
in
the
old
Testament
,
I
have
reduced
to
two
heads
:
The
one
is
that
by
which
it
was
revealed
to
the
Fathers
before
the
Law
,
and
renewed
in
divers
ages
;
as
first
,
to
Adam
,
secondly
,
to
Noah
,
thirdly
,
to
Abraham
,
Isaac
,
and
Iacob
;
The
other
is
the
revealing
and
renewing
of
it
with
Israel
in
the
wildernesse
,
in
the
giving
the
law
by
the
Ministery
of
Moses
,
after
which
it
continued
in
one
stay
untill
the
coming
of
Christ
:
With
these
two
my
purpose
is
now
to
compare
the
Covenant
as
it
is
now
fully
revealed
in
the
Gospel
;
And
first
with
the
Covenant
as
it
was
revealed
to
the
Fathers
before
the
Law
:
That
old
,
and
this
new
doe
agree
divers
wayes
.
First
the
parties
in
generall
are
the
same
in
both
Covenants
.
In
the
Covenant
with
the
Fathers
,
the
one
partie
was
God
offended
by
mans
sinne
,
and
provoked
unto
wrath
and
displeasure
by
his
rebellion
,
and
so
made
a
consuming
and
devouring
fire
unto
him
.
And
the
other
party
was
man
by
meanes
of
his
fall
and
corruption
now
made
a
rebell
and
enemy
unto
God
,
and
as
stubble
and
drosse
before
his
presence
.
And
in
the
Covenant
,
as
it
is
revealed
in
the
Gospel
,
the
parties
are
still
the
same
,
even
God
offended
,
and
man
the
sinner
and
offender
.
Secondly
,
they
agree
in
this
,
that
a
Mediatour
is
required
in
both
betweene
the
parties
God
and
man
so
farre
separated
,
and
standing
at
so
great
a
distance
,
for
to
make
up
the
breach
and
the
league
between
them
,
being
at
so
great
odds
.
And
both
have
one
Mediatour
,
Iesus
Christ
the
promised
seed
,
who
alone
in
heaven
and
earth
is
able
to
stand
before
the
devouring
fire
,
and
to
make
atonement
betweene
God
and
man
.
For
that
seed
of
the
woman
which
in
the
first
making
of
the
covenant
was
promised
to
Adam
to
break
the
serpents
head
,
Gen.
3.
that
seed
which
was
promised
to
Abraham
and
Isaac
,
in
whom
all
the
Nations
of
the
earth
should
be
blessed
,
Gen.
12.
and
22.
that
Shiloh
which
Iacob
spake
of
in
his
blessing
of
Iudah
,
Gen.
49.
He
was
the
Mediatour
in
the
Covenant
betweene
God
and
the
Fathers
before
the
law
;
And
he
is
no
other
but
Iesus
Christ
,
who
came
in
the
fulnesse
of
time
;
who
by
having
his
heel
bruised
in
his
sufferings
,
hath
broken
the
serpents
head
,
that
is
,
destroyed
the
workes
of
the
devill
;
who
by
his
Apostles
,
Gal.
3.
9.
hath
called
all
nations
to
the
participation
of
Abrahams
blessing
,
and
to
justification
by
faith
in
him
,
and
who
was
made
and
born
of
a
woman
a
pure
virgin
by
the
power
of
the
holy
Ghost
,
Luk.
1.
35.
and
is
now
and
ever
hath
beene
,
yesterday
and
to
day
and
the
same
for
ever
▪
a
perfect
redeemer
and
eternall
Mediatour
of
the
Covenant
now
under
the
Gospel
,
as
appears
,
Ioh.
8.
56.
and
14.
6.
Ephes.
4.
16.
Heb.
13.
8.
Thirdly
,
in
both
these
Covenants
the
substance
of
the
promises
is
one
and
the
same
.
As
we
have
the
promise
of
spirituall
Life
by
the
Communion
of
the
holy
Ghost
,
both
of
the
life
of
grace
in
this
world
,
and
of
the
eternall
life
of
glory
in
the
world
to
come
;
so
had
all
the
Fathers
from
the
beginning
.
As
we
have
the
promise
of
a
true
right
and
title
to
all
earthly
blessings
also
in
Christ
;
so
also
had
they
.
As
God
is
given
to
us
in
Christ
to
be
our
portion
;
So
he
by
Covenant
gave
himselfe
to
them
to
be
their
God
.
As
we
have
Christ
God
and
man
given
unto
us
to
be
our
Saviour
,
and
his
righteousnesse
and
obedience
,
with
all
the
merits
of
his
death
,
to
be
apprehended
by
faith
for
our
justification
;
so
had
they
from
the
first
time
of
the
promise
.
All
this
the
Apostle
sheweth
most
plainly
,
Heb.
11.
where
he
sheweth
that
the
forefathers
did
by
faith
receive
not
onely
earthly
blessings
,
as
the
Land
of
Canaan
,
deliverance
from
enemies
and
oppressors
,
safety
from
the
flood
;
but
also
they
embraced
the
promises
of
a
better
life
,
and
of
a
better
country
,
even
an
heavenly
,
and
God
is
not
ashamed
to
be
called
their
God
,
for
he
hath
prepared
for
them
a
city
▪
ver.
16.
They
received
Iesus
Christ
by
saith
,
and
did
so
firmely
beleeve
in
him
,
that
they
esteemed
reproach
for
his
sake
greater
riches
then
all
earthly
treasures
,
vers.
26.
they
by
faith
became
heires
of
his
righteousnesse
,
vers.
7.
and
Act.
15.
11.
we
(
saith
the
Apostle
)
beleeve
to
be
saved
by
the
grace
of
our
Lord
Iesus
Christ
,
even
as
they
.
Fourthly
,
the
Covenant
made
with
the
Fathers
agrees
with
the
Covenant
now
under
the
Gospell
,
in
one
and
the
same
condition
on
mans
behalfe
,
to
wit
,
the
perfect
righteousnesse
of
the
Law
,
and
perfect
obedience
to
the
whole
revealed
will
of
God
,
performed
not
by
every
beleever
himselfe
,
but
by
his
Mediatour
Iesus
Christ
,
God
and
man
,
in
mans
nature
.
This
righteousnesse
was
made
theirs
,
and
is
made
ours
by
one
and
the
same
meanes
,
even
by
communion
of
the
Spirit
,
and
by
true
faith
laying
hold
upon
it
,
applying
it
,
and
offering
it
up
to
God
.
Both
the
righteousnesse
and
the
meanes
by
which
it
is
made
ours
,
are
free
gifts
and
graces
of
God
both
to
the
Fathers
and
us
.
Neither
they
were
,
nor
we
are
sufficient
of
our selves
,
or
fit
to
performe
any
thing
for
salvation
,
or
to
receive
salvation
when
it
is
offred
freely
;
all
our
will
,
all
our
sufficiency
,
and
all
our
fitnesse
is
of
God
,
and
ever
hath
beene
.
And
therefore
howsoever
Christ
his
righteousnesse
and
satisfaction
made
unto
God
in
the
nature
of
man
,
may
in
respect
of
Christ
our
head
be
called
a
condition
of
salvation
which
God
required
on
mans
behalfe
:
yet
in
respect
of
us
and
the
Fathers
also
,
it
is
rather
a
part
of
the
blessing
,
and
one
of
the
free
promises
in
the
Covenant
,
and
at
our
hands
God
requires
no
condition
at
all
,
but
such
as
he
himselfe
doth
freely
of
his
grace
performe
and
worke
in
us
and
for
us
.
And
therefore
as
the
Covenant
which
God
hath
now
made
with
us
,
so
also
that
Covenant
with
the
Fathers
before
the
Law
was
foedus
gratuitum
,
a
free
Covenant
of
Grace
.
Fiftly
,
the
Covenants
both
Old
and
New
agree
in
the
Seales
divers
wayes
.
First
,
as
in
that
Old
,
so
in
this
New
,
outward
Seales
and
Signes
are
required
for
to
seale
and
confirme
them
.
Secondly
,
as
their
seales
did
signifie
the
shedding
of
Christs
Blood
,
and
his
cursed
death
for
mans
sinne
,
also
mortification
and
sanctification
;
so
doe
the
seales
of
Baptisme
and
the
Lords
Supper
,
which
are
annexed
to
our
Covenant
.
As
their
Seales
did
both
teach
the
manner
of
mans
redemption
,
and
also
did
serve
to
confirme
their
faith
in
it
;
so
doe
ours
both
set
before
us
Christs
death
and
obedience
,
and
our
communion
with
him
,
and
also
confirme
our
faith
and
confidence
in
him
.
As
their
Sacraments
were
parts
of
their
profession
,
and
were
testimonies
of
their
love
to
God
,
and
were
accounted
Gods
worship
;
so
are
ours
.
As
their
Sacraments
did
distinguish
them
from
Pagans
,
Infidels
and
all
strange
Sects
;
so
doe
ours
.
As
their
Sacraments
had
God
their
Authour
;
so
ours
.
Ours
and
theirs
are
both
Seales
of
the
righteousnesse
of
Faith
,
both
are
effectuall
to
beleevers
onely
,
both
have
the
same
effects
,
increase
of
faith
,
hope
,
confidence
,
love
,
charity
among
men
,
and
the
like
.
Thus
farre
the●e
two
Covenants
agree
in
the
Seales
.
Lastly
,
they
agree
in
the
generall
successe
,
effect
and
sufficiency
;
for
both
of
them
have
had
good
successe
,
and
taken
effect
,
and
bin
sufficient
to
beget
grace
in
the
Elect
,
&
to
bring
all
true
beleevers
to
eternall
salvation
and
blessednesse
;
As
the
Covenant
plainely
revealed
in
the
Gospell
,
brings
all
true
Christians
to
beleeve
in
Christ
,
and
to
finde
comfort
and
salvation
in
his
Mediation
,
Intercession
,
Righteousnesse
,
Resurrection
,
and
victory
over
death
▪
So
by
the
Covenant
made
of
Old
with
the
Fathers
:
Adam
,
Abel
,
Enoch
and
Noah
,
were
brought
to
beleeve
in
Christ
,
and
were
saved
Enoch
by
faith
in
Christ
was
translated
;
Noah
by
faith
made
the
Arke
to
the
saving
of
himselfe
and
his
houshold
;
Abraham
saw
by
faith
the
day
of
Christ
,
and
by
beleeving
in
him
was
justified
;
Iob
rejoyced
that
Christ
God
would
plead
for
man
with
God
,
and
the
Son
of
man
for
his
friend
and
neighbour
,
Iob
16.
21.
and
professed
his
faith
and
confidence
in
the
Resurrection
of
Christ
his
Redeemer
,
Iob
19.
25.
CHAP.
XIII
.
The
difference
betweene
the
Covenant
made
with
the
Fathers
,
and
the
Covenant
with
us
.
THey
differ
divers
wayes
.
The
first
,
which
is
indeed
the
greatest
difference
of
all
,
is
in
respect
of
the
darknesse
and
obscurity
of
the
one
,
and
the
plainnesse
and
perspicuity
of
the
other
.
The
Covenant
with
the
Fathers
was
every
way
,
and
in
every
point
more
darke
and
obscure
,
involved
in
types
and
shadowes
of
Christ
.
The
Covenant
in
the
Gospell
is
plaine
and
perspicuous
,
it
removes
the
vaile
,
and
shewes
Christ
the
substance
with
open
face
.
In
the
Old
Covenant
the
severity
of
Gods
justice
,
and
his
just
wrath
and
enmity
against
sinne
did
not
so
plainely
appeare
,
because
the
effect
of
them
was
not
made
manifest
upon
his
own
dear
Sonne
our
Mediatour
,
untill
he
came
to
suffer
actually
such
ignominy
,
reproach
,
agonies
,
and
a
most
ignominious
and
cursed
death
for
our
sinnes
which
he
tooke
upon
him
to
beare
,
and
which
were
imputed
to
him
,
and
punished
in
him
our
surety
:
Gods
not
sparing
him
,
but
afflicting
him
with
all
his
stormes
,
and
delivering
him
up
to
hellish
paines
and
agonies
,
and
to
a
cursed
death
,
doe
wonderfully
shew
his
infinite
wrath
against
sinne
,
which
was
but
slenderly
and
darkely
revealed
to
the
Fathers
in
Types
and
Figures
in
the
slaughter
of
Beasts
,
and
burning
of
sinne-offerings
.
So
likewise
,
though
in
the
Old
Testament
we
reade
of
God
,
and
some
mention
of
his
Sonne
,
Psalm
.
2.
12.
Prov.
30.
4.
and
of
the
Spirit
of
God
,
and
doe
finde
many
phrases
which
signifie
more
persons
then
one
or
two
in
one
Iehovah
:
yet
the
Mystery
of
the
Trinity
was
not
so
fully
revealed
,
as
now
it
is
in
the
Gospell
,
wherein
wee
have
plaine
affirmation
of
three
distinct
persons
,
the
Father
,
the
Son
,
and
the
holy
Ghost
,
in
the
unity
of
Gods
essence
,
and
all
the
three
are
said
to
be
one
,
though
by
distinct
properties
and
divers
works
they
are
described
unto
us
severally
,
and
distinguished
one
from
another
.
And
hereby
we
see
that
the
new
Covenant
of
the
Gospel
is
more
plaine
,
and
the
old
more
darke
,
in
respect
of
the
parties
God
and
man
betweene
whom
the
Covenants
are
made
.
Secondly
,
in
the
old
,
Christ
the
Mediatour
was
darkly
shadowed
out
to
the
Fathers
;
they
had
onely
this
knowledge
of
Christ
,
that
they
should
be
saved
by
a
Mediator
,
that
this
Mediatour
should
be
the
seed
of
the
woman
,
that
he
should
be
the
Archangell
or
Prince
of
Angels
,
and
Emanuel
,
God
with
us
,
yea
,
and
should
be
called
the
mighty
God
,
and
should
make
atonement
for
sinne
,
and
bring
in
eternall
righteousnesse
:
But
how
God
and
man
should
in
him
become
one
person
,
how
God
in
him
should
be
incarnate
and
humbled
,
and
stand
in
our
place
,
and
beare
our
sins
,
how
he
should
fulfill
the
law
in
every
particular
point
,
how
he
should
satisfie
Iustice
,
and
suffer
the
wrath
of
God
;
these
things
were
not
distinctly
,
nor
fully
revealed
unto
them
,
only
the
extraordinary
Prophets
had
some
foresight
of
them
,
and
did
more
plainely
at
sometimes
describe
some
of
them
.
But
now
in
the
Gospel
wee
see
the
person
of
our
Saviour
,
and
his
two
Natures
most
plainly
set
forth
before
us
,
the
manner
of
his
Birth
and
Incarnation
,
the
personal
union
of
his
Natures
,
the
manner
of
his
obedience
,
death
,
and
satisfaction
,
and
the
particular
uses
of
them
,
as
also
the
vertue
of
his
resurrection
and
ascension
.
And
therefore
the
new
Covenant
is
more
plaine
in
respect
of
the
Mediatour
.
Thirdly
all
the
promises
of
eternall
life
and
Salvation
,
and
the
condition
on
mans
behalfe
,
how
and
after
what
manner
it
should
be
performed
;
also
the
things
signified
and
confirmed
by
the
seales
,
were
farre
more
darke
and
obscure
in
the
old
Covenant
.
But
in
the
new
Covenant
of
the
Gospel
,
all
these
things
are
so
plaine
,
that
even
children
may
learne
and
understand
them
.
And
thus
in
all
respects
,
and
in
all
parts
the
Old
was
more
obscure
,
and
the
New
is
more
plaine
.
And
this
is
the
first
,
and
the
maine
difference
.
Out
of
this
there
doe
arise
two
other
,
even
a
second
and
third
difference
betweene
these
Covenants
.
The
one
which
is
the
second
in
order
,
is
a
difference
in
the
parties
received
into
the
Covenants
.
The
old
Covenant
,
because
of
dimnesse
and
obscurity
,
did
shine
forth
but
a
little
,
and
gave
light
onely
to
them
who
were
neare
at
hand
;
and
hereupon
it
came
to
passe
that
it
reached
to
a
very
few
;
sometimes
but
to
one
or
two
families
,
and
when
it
was
in
greatest
force
,
but
to
one
Nation
and
people
of
the
world
.
But
the
new
Covenant
in
brightnesse
of
knowledge
,
and
plainenesse
of
revelation
doth
shine
like
the
Sunne
,
and
gives
light
farre
and
neere
to
all
Nations
,
even
to
them
that
sate
in
darkenesse
,
and
in
the
shadow
of
death
.
And
hereupon
it
comes
to
passe
,
that
people
of
all
Nations
are
received
into
this
Covenant
,
and
the
parties
which
now
enter
league
with
God
,
are
not
some
few
men
,
or
some
one
Nation
,
but
all
Nations
and
people
of
the
world
,
God
is
one
party
,
and
all
Nations
of
the
earth
are
the
other
party
.
A
third
difference
consists
in
the
power
,
efficacy
,
successe
,
and
effect
which
is
divers
in
these
two
Covenants
;
For
howbeit
they
agree
in
these
generally
,
because
both
of
them
have
had
successe
,
taken
effect
,
and
beene
of
power
to
bring
many
to
salvation
(
as
is
before
noted
:
)
Yet
by
reason
of
the
obscurity
of
the
old
,
it
hath
taken
lesse
effect
,
and
beene
of
lesse
power
.
And
the
new
by
meanes
of
plainenesse
and
light
,
hath
brought
with
it
more
excellent
gifts
,
and
more
abundance
of
grace
to
many
,
and
hath
beene
of
greater
force
,
power
and
efficacy
,
and
the
Spirit
hath
wrought
more
powerfully
by
it
.
For
(
as
the
Apostle
saith
)
faith
,
which
is
,
as
it
were
,
the
roote
of
other
graces
,
commeth
by
hearing
,
and
hearing
by
the
Word
:
where
the
Word
is
more
plainely
preached
and
heard
with
understanding
,
there
must
needs
be
greater
knowledge
and
faith
,
and
there
the
Spirit
must
needes
worke
more
powerfully
and
effectually
,
and
shew
all
graces
more
abundantly
in
the
hearers
.
Hereupon
it
comes
to
passe
,
that
the
Old
Covenant
did
worke
but
weakely
in
all
,
except
those
that
were
ex●●aordinarily
called
and
enlightened
,
because
of
the
obscurity
of
it
,
and
unfitnesse
to
beget
knowledge
and
faith
.
But
by
vertue
of
the
N●w
the
Lord
writes
his
Law
in
our
hearts
,
and
makes
us
all
know
him
more
fully
,
Ier.
31.
33.
and
doth
poure
out
his
Spirit
with
aboundance
of
Grace
upon
all
flesh
,
Ioel
2.
28
A
fourth
difference
is
in
the
circumstance
of
the
promises
and
gifts
,
The
old
Covenant
did
promise
life
and
salvation
in
Christ
,
who
then
was
to
come
.
And
Christ
who
is
the
foundation
of
all
the
promises
,
though
he
had
then
taken
upon
him
to
worke
mans
redemption
,
and
his
future
death
and
obedience
were
actually
in
force
from
the
beginning
,
able
to
save
all
beleevers
;
yet
he
was
not
actually
come
in
the
flesh
,
neither
had
actually
performed
these
things
for
man
.
But
the
new
Cove
nant
doth
promise
salvation
and
all
blessings
in
Christ
being
already
come
in
the
flesh
.
And
Christ
hath
actually
performed
all
things
which
were
needfull
for
our
redemption
,
and
we
are
by
the
new
Covenant
made
partakers
of
his
sacrifice
already
offered
,
and
his
righteousnesse
already
performed
for
us
.
A
fifth
difference
ariseth
from
the
order
and
mixture
of
the
promises
.
The
old
Covenant
did
first
and
chiefely
promise
earthly
and
temporall
blessings
,
as
deliverance
from
bodily
enemies
and
dangers
,
and
plenty
of
worldly
goods
,
as
houses
,
lands
,
wealth
,
riches
,
encrease
of
children
,
length
of
dayes
and
such
like
,
and
in
and
under
these
it
did
signifie
and
promise
all
spirituall
blessings
and
salvation
But
the
new
Covenant
promiseth
Christ
and
his
blessings
spirituall
in
the
first
place
,
and
after
them
earthly
blessings
.
First
it
brings
us
to
the
Kingdome
of
God
,
and
the
righteousnesse
thereof
,
and
then
it
ministers
other
things
unto
us
.
Againe
the
old
Covenant
abounded
in
earthly
promises
of
worldly
blessings
,
but
had
few
promises
of
spirituall
and
heavenly
blessednesse
intermingled
;
But
the
new
insists
almost
altogether
on
heavenly
rewards
,
and
promises
of
spirituall
blessings
,
and
hath
but
few
promises
of
temporall
and
worldly
good
things
.
And
thus
both
the
order
of
the
promises
,
and
the
unequall
mixture
of
earthly
and
heavenly
blessings
,
doe
make
another
difference
betweene
the
old
and
new
Covenant
.
Sixtly
,
they
differ
in
the
outward
matter
of
the
seales
,
the
outward
rites
,
and
in
the
order
of
Sealing
.
The
seals
of
the
old
Covenant
were
many
,
and
those
laborious
,
costly
,
heavy
and
burdensome
;
circumcision
was
painfull
,
sacrifices
were
costly
,
and
the
many
oblations
,
offerings
,
and
purifications
,
were
a
burden
too
heavy
for
the
fathers
to
beare
.
But
the
seales
of
the
new
are
few
,
and
but
two
,
the
least
number
that
can
be
,
and
those
very
easie
without
toyle
or
cost
,
or
paine
of
body
or
minde
.
The
matter
of
the
old
seales
were
oxen
,
sheepe
,
goats
,
birds
,
incense
,
odours
,
calves
,
lambes
,
cutting
of
the
flesh
,
shedding
of
the
blood
,
burning
,
and
killing
of
divers
creatures
.
The
matter
of
the
new
seales
is
onely
water
sprinkled
,
and
Bread
and
Wine
broken
,
powred
out
,
distributed
,
eaten
,
and
drunken
,
and
this
is
all
that
the
seales
differ
much
in
outward
matter
;
also
in
the
order
of
sealing
:
for
the
old
was
first
typically
sealed
with
shadowes
,
and
after
with
the
substance
,
Christs
Body
and
Blood
:
The
new
was
scaled
first
with
Christs
blood
and
death
,
and
is
now
sealed
by
the
outward
signes
dayly
in
the
Sacraments
.
Lastly
,
they
differ
in
perpetuity
.
For
though
the
substance
of
both
is
one
and
the
same
,
eternall
and
unchangable
;
yet
the
forme
and
manner
of
making
and
sealing
is
changable
in
the
old
,
but
is
in
the
new
perpetuall
.
The
old
Covenant
hath
new
words
added
to
it
,
even
the
new
Testament
;
and
the
outward
seales
are
abolished
,
and
new
put
in
their
place
:
But
to
the
words
of
the
new
Covenant
no
more
or
plainer
words
shal
be
added
,
neither
shall
the
outward
seales
thereof
be
altered
,
but
shall
remaine
till
the
comming
of
the
Lord
.
And
therefore
the
old
is
but
in
substance
onely
;
but
the
new
is
in
all
respects
perpetuall
and
unchangeable
.
Thus
much
both
of
the
agreement
and
the
difference
betweene
the
old
and
new
Covenant
of
grace
.
CHAP.
XIIII
.
FIrst
,
the
agreement
which
is
between
these
two
Covenants
of
grace
,
doth
serve
to
assure
us
,
that
all
the
faithfull
forefathers
,
from
the
beginning
,
did
partake
of
the
same
graces
with
us
,
and
had
fellowship
and
communion
of
the
same
spirit
,
with
one
and
the
same
Iesus
Christ
,
and
were
justified
by
his
righteousnesse
,
and
saved
eternally
by
faith
in
him
,
even
as
we
are
at
this
day
.
If
sinne
in
them
could
have
hindred
the
worke
of
Gods
grace
,
so
it
might
doe
in
us
;
for
we
are
sinners
as
well
as
they
,
and
God
hath
as
just
a
quarrell
against
us
.
If
our
Mediator
be
of
power
to
save
eternally
,
then
must
they
also
needs
be
saved
as
well
as
we
;
for
they
had
the
same
Christ
.
He
was
yesterday
,
is
to
day
,
and
shall
be
the
same
for
ever
.
If
Gods
promises
be
true
,
&
if
they
cannot
faile
;
surely
they
had
the
same
in
substance
which
we
have
.
If
salvation
doth
rest
upon
the
condition
of
righteousnesse
,
they
had
the
same
which
we
have
,
even
the
righteousnesse
of
God
in
Christ
,
and
by
the
same
faith
they
did
partake
of
it
.
If
seales
can
helpe
any
thing
at
all
,
they
had
them
also
as
well
as
we
.
And
if
we
may
judge
of
the
power
of
the
Covenant
,
by
the
successe
and
effect
in
some
persons
,
we
shall
find
,
that
Enoch
and
Eliah
were
by
the
grace
of
the
Old
Covenant
saved
even
from
bodily
death
,
and
taken
up
into
heaven
and
happinesse
.
And
therefore
let
this
consideration
of
the
unity
and
agreement
which
is
betweene
the
new
and
old
Covenant
of
grace
,
admonish
us
not
to
be
puffed
up
with
pride
,
&
a
false
conceipt
;
as
if
we
onely
under
the
Gospel
were
respected
of
God
,
&
saved
by
faith
in
Iesus
Christ
.
Let
this
teach
us
to
thinke
reverently
of
the
Fathers
in
the
Old
time
,
and
love
and
reverence
the
name
and
remembrance
of
them
as
Saints
glorified
in
heaven
,
spirituall
members
of
the
same
Christ
,
and
partakers
of
the
same
grace
with
us
.
But
above
all
let
this
enflame
our
hearts
with
a
deadly
hatred
and
detestation
of
all
those
heretickes
,
and
their
doctrine
,
as
the
Manicheans
,
Anabaptists
,
Antinomians
,
blasphemous
Servetus
,
and
the
rest
who
have
not
beene
ashamed
to
teach
boldly
;
that
the
fathers
did
never
partake
of
saving
grace
in
Christ
,
neither
were
under
the
same
Covenant
of
life
with
us
;
but
onely
were
fed
with
temporall
promises
,
and
earthly
blessings
,
as
hoggs
and
calves
for
the
slaughter
.
And
let
us
count
the
Popish
fiction
of
Limbus
patrum
a
doating
dreame
,
justly
to
be
abhorred
of
all
true
Christians
as
a
loathsome
abomination
.
Secondly
,
the
differences
noted
betweene
the
old
,
and
new
Covenant
of
grace
,
serve
to
magnifie
in
our
eyes
Gods
extraordinary
love
and
bounty
towards
us
who
now
live
in
the
light
of
the
Gospel
.
Though
the
Fathers
were
fed
with
the
true
Bread
of
life
,
yet
in
a
small
measure
,
and
more
coarse
manner
prepared
;
and
though
the
light
of
life
shined
to
them
,
yet
it
was
dimly
through
clouds
and
mists
.
The
tast
and
sight
which
they
had
of
Christ
,
did
in
this
life
more
increase
their
hunger
,
then
satisfie
their
appetite
,
and
more
increase
their
thirst
after
him
.
They
had
few
examples
,
and
present
patternes
of
holy
men
to
follow
;
the
number
of
beleevers
was
small
,
and
so
there
were
but
few
helpes
and
encouragements
in
true
Religion
.
The
gifts
of
the
spirit
were
rare
,
scarce
to
be
found
in
two
or
three
among
a
great
multitude
;
and
those
gifts
of
knowledge
,
faith
,
and
heavenly
wisedome
,
which
those
few
had
,
were
small
,
and
not
so
eminent
.
But
the
Lord
hath
opened
to
us
the
windowes
and
floodgates
of
heaven
,
and
rained
downe
more
abundantly
all
blessings
upon
our
heads
;
he
hath
made
the
river
of
life
,
which
glads
the
citie
of
God
,
flow
among
us
in
full
streames
;
he
hath
fed
us
to
the
full
with
the
bread
of
life
;
so
that
Hypocrites
begin
like
Israel
to
loath
his
heavenly
Manna
:
we
live
in
the
glorious
light
,
and
see
Christ
clearly
;
we
have
many
examples
of
godly
men
on
every
side
round
about
us
to
provoke
us
,
many
patternes
to
worke
by
;
much
encouragement
,
plenty
of
all
gifts
of
learning
,
knowledge
,
wisedome
,
Faith
,
love
and
the
like
.
Now
how
comes
this
to
passe
?
Is
it
because
we
are
better
then
our
forefathers
,
or
because
wee
have
better
deserved
?
Surely
in
no
case
;
for
they
were
by
many
degrees
more
excellent
in
naturall
gifts
then
we
,
lesse
rebellious
,
and
more
ready
to
make
good
use
of
small
meanes
,
then
we
are
of
greatest
.
Which
of
us
dares
compare
with
Ezoch
,
Noah
,
Abraham
,
or
David
?
As
the
world
grows
old
,
and
we
grow
weake
in
bodily
strength
,
and
low
in
stature
;
so
we
still
grow
more
and
more
strong
in
corruption
and
in
frowardnesse
of
heart
;
And
the
Lords
mercy
and
bounty
is
so
much
greater
to
us
then
to
them
,
because
we
are
further
from
deserving
any
mercy
then
they
were
,
and
do
deserve
more
misery
.
The
onely
thing
wherein
we
are
better
then
they
,
is
this
;
that
the
Lord
hath
shewed
more
goodnesse
to
us
then
them
:
wherefore
let
us
all
confesse
and
say
to
the
glory
of
God
,
that
it
is
his
mercy
not
our
merit
,
to
him
belongs
all
the
praise
.
It
is
not
of
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
.
To
him
be
glory
and
honour
for
ever
world
without
end
.
CHAP.
XV
.
NOw
having
laid
downe
the
agreement
,
and
difference
betweene
the
new
and
old
Covenant
of
grace
,
that
is
,
the
Covenant
as
it
was
made
with
the
Fathers
before
the
law
,
and
the
Covenant
as
it
is
now
plainly
published
in
the
Gospel
,
It
followes
now
that
I
should
shew
the
agreement
and
difference
betweene
the
same
pure
and
plaine
Covenant
of
grace
in
the
Gospel
,
and
the
mixt
Covenant
wch
God
made
with
Israel
on
mount
Horeb
by
the
Ministery
of
Moses
which
consisted
partly
of
the
Covenant
of
workes
,
and
partly
of
the
Covenant
of
grace
(
as
is
before
noted
.
)
If
I
should
insist
upon
all
the
Differences
and
Agreements
which
are
betweene
these
two
Covenants
,
I
should
repeat
all
the
agreements
and
differences
which
I
have
before
declared
to
be
betweene
the
Covenant
of
nature
and
of
grace
,
and
also
betweene
the
old
Covenant
of
grace
and
the
new
.
For
the
first
part
of
the
Covenant
which
God
made
with
Israel
at
Horeb
,
was
nothing
else
but
a
renewing
of
the
old
Covenant
of
works
which
God
made
with
Adam
in
Paradise
.
And
the
second
part
which
God
made
with
them
,
first
obscurely
when
he
gave
them
by
Moses
the
Leviticall
Lawes
,
and
ordeined
the
tabernacle
,
the
Ark
,
and
the
mercy
seate
,
which
were
types
of
Christ
;
and
secondly
more
plainly
in
the
plaines
of
Moab
which
is
set
downe
in
the
book
of
Deuteronomie
;
this
was
nothing
else
but
a
renewing
of
the
Covenant
of
grace
which
he
had
before
made
with
their
Fathers
,
Adam
,
Abraham
,
Isaac
,
and
Iacob
.
And
therefore
the
same
agreements
which
I
have
before
shewed
to
be
betweene
the
Covenant
of
nature
and
of
grace
,
the
same
are
betweene
the
first
part
of
the
Covenant
which
God
made
at
mount
Sinai
,
and
the
Covenant
under
which
we
now
live
in
the
Gospel
.
Likewise
there
are
the
same
differences
,
one
only
excepted
;
for
whereas
in
the
first
Covenant
of
nature
God
and
man
were
friends
,
both
just
and
righteous
,
both
lovers
,
and
neither
of
them
offended
;
now
in
renewing
the
same
Covenant
with
Israel
,
the
parties
were
at
variance
,
for
God
was
provoked
to
wrath
,
and
man
by
sinne
was
become
an
enemy
,
even
as
they
were
at
the
making
of
the
Covenant
of
grace
.
In
like
maner
,
if
we
consider
the
second
part
of
the
Covenant
made
with
Israel
,
it
being
the
same
with
the
old
Covenant
of
grace
,
we
shall
finde
betweene
it
and
the
new
Covenant
of
the
Gospel
,
the
same
agreements
and
differences
which
I
have
last
before
shewed
to
be
betweene
the
old
and
new
Covenant
of
grace
.
Wherefore
I
will
now
take
the
whole
Covenant
which
God
made
with
all
Israel
by
the
ministery
of
Moses
,
as
it
consists
of
both
these
parts
joyntly
together
,
and
so
I
will
compare
it
with
the
Covenant
of
the
Gospel
,
and
shew
the
agreement
and
difference
betweene
them
.
And
first
for
the
things
wherein
they
agree
,
besides
those
before
named
,
wherein
the
parts
of
the
Covenant
made
with
Israel
,
doe
agree
with
the
covenant
of
the
Gospel
,
I
find
but
two
onely
.
First
,
they
agree
in
the
maine
and
principall
end
,
namely
the
revelation
of
the
glory
of
the
goodnesse
,
justice
,
and
mercy
of
God
in
mans
salvation
;
at
this
they
both
ayme
,
and
in
this
they
both
agree
.
Secondly
,
they
both
agree
in
this
,
that
both
of
them
doe
promise
unto
us
justification
and
salvation
in
Christ
,
and
both
require
in
us
a
continuall
endeavour
to
fulfill
the
whole
law
,
as
neare
as
we
can
every
man
in
his
own
person
.
For
although
Christ
is
the
end
and
fulfilling
of
the
law
for
righteousnesse
to
all
true
beleevers
;
yet
after
that
we
are
justified
by
his
righteousnesse
,
it
is
required
in
every
one
of
us
,
that
we
should
labour
to
avoid
every
sinne
against
the
Law
,
and
doe
all
holy
duties
which
the
law
requires
,
so
farre
as
we
are
able
:
this
we
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
,
which
makes
it
effectuall
to
salvation
.
And
therefore
the
Covenant
,
as
it
proceeds
from
Moses
,
and
comes
by
his
Ministery
,
is
but
a
letter
;
but
that
which
Christ
gave
as
Mediatour
,
is
the
Spirit
.
Another
Reason
may
be
drawne
from
the
manner
of
giving
.
Moses
gave
the
Covenant
written
in
Letters
which
many
could
see
,
but
could
not
read
;
and
many
could
read
,
and
could
not
understand
;
and
many
could
understand
literally
,
after
a
naturall
and
carnall
manner
according
to
the
proper
literall
sense
,
but
they
could
not
understand
the
words
spiritually
according
to
the
spirituall
sense
,
they
could
not
see
nor
discerne
the
true
scope
,
end
,
and
use
of
the
Words
.
But
Christ
did
preach
the
Covenant
of
the
Gospell
,
by
a
lively
voyce
,
in
words
easie
to
be
understood
,
which
did
not
onely
sound
in
the
eares
,
but
also
pierce
into
the
hearts
and
spirits
of
the
hearers
,
and
did
shew
not
onely
the
matter
,
but
also
the
manner
,
end
,
and
use
of
every
thing
,
and
how
the
Law
and
Commandements
doe
not
onely
binde
the
outward
man
,
and
require
the
outward
act
;
but
also
do
binde
the
inward
man
,
even
the
soule
and
spirit
,
and
doe
require
all
holy
thoughts
,
motions
&
dispositions
of
the
heart
and
soul
:
and
thus
the
words
of
the
New
Covenant
are
fit
Instruments
of
the
Spirit
,
and
the
Spirit
doth
worke
powerfully
by
them
.
Another
difference
laid
downe
by
the
Apostle
,
verse
13
,
14
,
18.
is
,
that
there
was
a
vaile
before
the
Covenant
with
Israel
,
which
hindred
their
sight
,
so
that
the
people
could
not
looke
into
the
end
,
nor
see
the
right
use
of
the
Law
and
the
ceremonies
thereof
.
But
the
Covenant
of
the
Gospell
is
given
with
much
evidence
of
speech
,
and
therein
we
all
with
open
face
behold
,
as
in
a
glasse
,
the
glory
of
the
Lord
.
Now
this
vaile
consisted
of
two
parts
:
The
first
was
the
darknesse
and
blindnesse
of
their
hearts
,
and
the
weaknesse
of
their
sight
:
The
second
was
the
obscurity
and
darknesse
of
the
Covenant
it selfe
,
which
both
in
respect
of
the
words
,
and
also
of
the
Seales
,
the
Types
and
Figures
,
was
very
darke
,
and
hard
to
be
understood
:
First
,
the
people
themselves
were
naturally
by
reason
of
originall
corruption
blinde
and
ignorant
,
and
not
able
to
see
the
right
end
and
use
of
the
Law
and
Covenant
;
yea
,
their
sight
was
so
weake
,
that
they
could
no
more
looke
upon
Gods
glory
,
then
the
weake
eye
of
a
man
can
looke
upon
the
bright
Sunne
when
it
shineth
in
full
strength
;
and
therefore
being
not
able
to
looke
upon
the
glory
of
God
shining
in
the
Covenant
,
they
could
in
no
case
see
into
the
end
and
use
of
it
,
and
so
their
owne
weakenesse
and
blindnesse
was
a
vaile
unto
them
,
and
is
this
day
to
all
the
Iewes
,
till
their
hearts
be
converted
to
the
Lord
,
vers.
16.
and
till
he
powres
out
his
Spirit
on
them
.
Secondly
,
the
words
of
the
Covenant
were
spoken
,
and
the
Seales
and
Ceremonies
ordained
after
such
an
obscure
manner
,
that
a
vaile
of
darknesse
did
hang
over
them
,
till
Christ
by
his
actuall
fulfilling
of
them
,
and
by
the
words
of
the
New
Covenant
in
the
Gospel
,
did
make
all
plaine
,
and
pull
away
the
vaile
of
darknesse
.
This
obscurity
of
the
Covenant
proceeded
from
three
speciall
causes
;
the
first
was
Gods
hiding
and
concealing
of
his
purpose
in
the
giving
of
the
Law
.
For
his
purpose
in
giving
the
Morall
Law
,
was
not
that
Israel
should
doe
it
and
be
justified
thereby
,
which
after
mans
fall
and
corruption
is
impossible
;
but
onely
to
teach
them
and
us
what
is
true
and
perfect
righteousnesse
which
leadeth
unto
life
,
and
to
make
all
men
examine
themselves
by
it
as
by
a
rule
;
that
by
it
finding
themselves
destitute
of
righteousnesse
,
and
utterly
unable
to
performe
righteousnesse
,
they
might
be
driven
out
of
themselves
,
and
so
prepared
to
receive
Christ
,
and
embrace
his
righteousnesse
.
Also
Gods
purpose
and
counsell
in
giving
the
Ceremoniall
law
,
was
not
that
men
should
performe
them
as
any
part
of
righteousnesse
to
justification
;
neither
did
he
ordaine
them
to
be
of
themselves
purgations
from
sinne
,
and
expiations
of
iniquity
,
but
onely
to
be
Types
foreshadowing
Christ
,
and
his
all-sufficient
sacrifice
,
and
seales
of
the
Covenant
wch
did
seal
it
,
not
by
any
vertue
in
them
,
but
by
vertue
of
Christs
which
they
signified
.
Now
though
this
was
Gods
counsell
and
purpose
in
giving
the
law
morall
and
Ceremoniall
.
yet
he
did
conceale
,
and
not
in
plaine
words
expresse
it
;
he
told
them
not
that
he
meant
by
putting
them
upon
the
performance
of
the
law
,
to
make
them
find
out
their
own
weaknesse
and
insufficiency
,
and
thereupon
flee
to
Christ
the
end
of
the
law
,
and
the
substance
of
the
Ceremonies
and
sacrifices
:
But
contrarily
he
required
their
performance
of
the
Law
for
the
obtaining
of
life
,
and
did
so
speake
as
though
it
had
beene
possible
for
them
to
fulfill
it
,
and
to
be
justified
thereby
;
and
so
they
commonly
did
understand
his
words
erroniously
,
even
as
the
Papists
doe
at
this
day
,
thinking
that
God
would
never
have
commanded
them
to
doe
the
Law
,
if
hee
had
not
knowne
that
it
was
in
their
power
to
doe
it
,
as
he
commanded
;
and
this
was
the
first
cause
of
the
obscurity
of
that
Covenant
.
The
second
cause
,
was
the
mixture
of
the
legall
part
of
the
Covenant
with
the
Evangelicall
,
and
the
joyning
of
them
both
as
it
were
in
one
continued
speech
.
For
first
God
required
by
the
morall
law
,
that
they
should
do
it
for
the
obtaining
of
life
;
then
immediatly
he
addes
unto
it
the
ceremoniall
law
,
and
ordained
sacrifices
for
sin
(
which
did
declare
them
to
be
sinners
,
and
so
destitute
of
righteousnesse
)
and
gave
them
divers
types
and
shadowes
of
Christ
,
and
by
that
law
he
required
obedience
and
doing
,
upon
paines
of
death
and
cutting
off
,
so
that
the
people
of
Israel
did
still
imagine
themselves
to
be
in
the
Covenant
of
workes
;
and
from
that
manner
of
speech
used
by
God
,
and
from
the
title
of
laws
and
statutes
which
God
gave
to
the
Ceremonies
,
and
from
the
words
before
going
,
they
gathered
that
the
sacrifices
,
oblations
,
and
other
rites
were
rather
laws
to
be
observed
for
righteousnesse
,
then
seales
of
the
Covenant
of
grace
,
and
signes
of
Christ
and
his
righteousnesse
;
they
thought
the
use
of
them
to
consist
in
doing
,
not
in
signifying
,
and
stirring
up
of
faith
to
lay
hold
on
Christ
:
and
this
was
a
second
cause
of
the
darknesse
of
that
Covenant
.
The
third
cause
was
the
great
penurie
,
and
scarcitie
of
Evangelicall
promises
in
that
Covenant
,
and
the
great
inequality
and
disproportion
which
was
betweene
them
and
the
legall
Commandements
of
Workes
.
For
in
that
Covenant
we
finde
few
promises
of
life
&
salvation
,
but
only
upon
condition
of
Workes
.
Christ
is
very
seldome
pointed
at
in
plaine
words
.
The
Evangelicall
promises
as
they
are
rare
&
very
few
in
all
the
Bookes
of
the
Law
which
God
gave
them
by
Moses
;
so
they
are
either
very
generall
,
or
else
very
obscure
,
more
then
those
which
were
given
to
the
Fathers
long
before
:
But
the
Legall
Commandements
and
Promises
are
many
,
and
those
very
plaine
in
every
place
.
And
this
was
a
speciall
cause
which
made
the
people
of
Israel
to
misconstrue
the
meaning
of
that
Covenant
,
and
to
thinke
that
all
salvation
was
to
be
obtained
by
Workes
;
and
thus
the
Covenant
was
obscure
,
and
the
end
thereof
was
hid
from
their
sight
,
they
could
not
understand
the
true
use
of
the
Types
and
Ceremonies
.
But
the
Covenant
of
the
Gospell
is
made
in
such
plain
words
,
and
doth
after
such
a
lively
manner
set
forth
Christ
and
his
perfect
Ransome
,
satisfaction
and
righteousnesse
unto
us
,
and
the
true
way
to
justification
and
salvation
by
faith
in
him
,
that
the
most
simple
may
understand
it
;
and
with
that
plaine
Doctrine
and
multitude
of
Promises
the
Spirit
of
God
workes
powerfully
,
and
is
given
by
Christ
in
such
measure
to
all
sorts
of
people
,
that
the
darkenesse
of
their
hearts
is
abolished
also
,
and
so
there
is
no
vaile
,
neither
over
their
hearts
,
nor
over
the
Covenant
it selfe
;
but
as
Christ
is
plainely
offered
in
the
Word
,
so
their
hearts
are
enlightned
and
enabled
to
looke
on
his
glory
,
and
they
are
transformed
into
the
same
image
;
and
hereupon
there
comes
to
be
great
difference
in
this
respect
betweene
the
Covenant
of
the
Gospell
,
and
the
Covenant
of
the
Law
which
God
gave
by
Moses
.
From
these
two
last
Differences
,
there
doe
arise
others
which
are
there
laid
downe
by
the
Apostle
also
;
to
wit
,
That
the
Old
Covenant
of
the
Law
is
the
ministery
of
death
,
but
the
Covenant
of
the
Gospell
is
the
ministery
of
the
Spirit
and
of
Life
,
2
Cor.
3.
7.
The
Old
is
the
occasion
of
sinne
,
and
so
the
ministery
of
condemnation
;
the
New
,
of
righteousnesse
to
justification
.
The
Old
brings
bondage
,
the
New
liberty
.
The
Old
is
lesse
glorious
,
and
yet
dazled
the
eyes
of
the
Israelites
,
that
they
could
not
looke
on
it
stedfastly
;
The
New
is
full
of
glory
,
and
yet
we
can
behold
in
it
with
open
face
the
glory
of
God
,
verse
18.
These
particular
Differences
are
all
named
and
noted
by
the
Apostle
,
and
they
doe
arise
from
the
two
last
going
before
.
For
Reason
tells
us
,
that
because
the
Old
Covenant
was
given
by
the
Ministery
of
Moses
a
fraile
man
,
and
was
darke
and
obscure
,
subject
to
be
misconstrued
,
and
was
not
plainely
preached
by
lively
voyce
,
but
onely
written
in
dead
Letters
in
Tables
of
Stone
;
therefore
it
was
no
fit
instrument
for
the
Spirit
to
worke
by
;
the
Spirit
did
not
worke
by
it
such
plenty
of
Knowledge
,
Faith
,
and
other
Graces
.
It
did
onely
shew
them
what
they
should
do
,
but
enabled
them
not
to
do
any
thing
,
rather
made
them
:
more
sinfull
,
in
provoking
their
corrupt
naturewch
more
lusts
after
evils
forbidden
;
&
it
made
their
sins
more
wilfull
,
which
before
were
done
in
ignorance
;
and
thus
it
became
the
Ministery
of
Sin
,
Death
,
and
Condemnation
unto
them
.
It
also
brought
them
into
bondage
,
by
shewing
them
their
slavish
condition
,
&
giving
them
no
grace
to
flee
from
that
miserable
estate
.
It
dazled
their
eyes
,
because
it
shewed
them
the
glorious
Majestie
&
Iustice
of
God
;
but
gave
them
not
the
Grace
of
the
Spirit
,
to
strengthen
their
sight
,
to
looke
with
boldnesse
and
comfort
upon
Gods
majesticall
justice
.
But
because
the
Covenant
of
the
Gospell
is
made
in
plain
words
,
and
given
by
a
Mediatour
who
hath
also
the
disposing
of
the
Spirit
,
&
dispensing
of
Spirituall
Grace
;
therefore
it
is
a
fit
instrument
for
the
Spirit
to
worke
by
,
&
the
Spirit
goeth
forth
in
great
power
,
by
,
and
with
the
publication
of
it
,
which
regenerates
men
,
&
renues
their
hearts
,
knits
thē
into
one
Body
with
Christ
,
gives
them
the
Communion
of
all
his
Righteousnesse
and
Obedience
to
justification
of
Life
,
frees
them
from
all
feare
and
bondage
,
makes
them
run
freely
and
willingly
in
the
way
to
life
,
and
in
the
pathes
of
Gods
Commandements
;
enables
them
to
stand
boldly
before
the
glorious
Tribunall
of
Gods
Iustice
,
and
gives
them
an
heavenly
eye-salve
to
their
sight
,
that
they
may
stedfastly
behold
GODS
glory
in
the
face
of
Iesus
Christ
.
And
thus
in
those
respects
those
two
Covenants
doe
much
differ
betweene
themselves
.
The
last
difference
is
named
by
the
Apostle
in
the
11
verse
,
and
it
is
this
,
That
the
Covenant
of
the
Law
given
by
Moses
,
and
the
glory
thereof
vanishes
,
and
is
done
away
:
but
the
Covenant
of
the
Gospell
,
and
the
glory
thereof
abideth
for
ever
.
Which
Difference
is
thus
to
be
understood
,
not
that
the
substance
of
the
Law
,
or
the
righteousnesse
thereof
ceaseth
at
any
time
,
neither
that
the
Evangelical
promises
which
were
intermingled
in
that
Covenant
,
are
abolished
together
with
the
Types
and
Ceremonies
.
These
things
are
in
no
case
to
be
granted
:
for
the
Law
of
God
is
an
eternall
rule
of
Truth
and
Iustice
,
&
by
the
righteousnesse
,
obedience
and
fulfilling
thereof
all
the
Elect
shall
be
justified
,
and
saved
for
ever
.
This
our
Saviour
testifieth
,
saying
,
Think
not
that
I
am
come
to
destroy
the
Law
,
but
to
fulfill
it
;
for
verily
,
till
heaven
and
earth
passe
,
not
one
jot
or
title
of
the
Law
shall
passe
,
Mat.
5.
17.
Also
his
blessed
Apostle
,
Rom.
3.
31.
Doe
we
then
make
void
the
Law
through
faith
?
God
forbid
;
yea
,
we
estabish
the
Law
,
&
Rom.
10.
4
Christ
is
the
end
or
fulfilling
of
the
Law
for
righteousness
to
every
beleever
.
And
if
we
rightly
consider
the
Ceremonies
and
the
promises
given
to
Israel
,
wee
shall
perceive
that
Christ
was
the
Body
&
substance
of
them
all
;
and
therefore
so
long
as
hee
abideth
,
the
substance
of
them
abideth
firme
&
sure
,
and
doth
not
vanish
.
Wherefore
the
Law
&
Covenant
wch
God
gave
by
Moses
doth
vanish
and
is
abolished
onely
in
three
respects
.
First
,
in
respect
of
the
extreme
rigour
thereof
;
for
as
it
was
given
to
Israel
it
required
obedience
of
every
man
in
his
owne
person
to
justification
and
life
;
but
now
it
onely
requires
that
a
man
have
that
righteousnesse
which
is
a
perfect
conformity
to
it
,
though
performed
by
his
surety
and
mediatour
,
and
that
shall
sufficiently
save
him
.
Before
it
did
require
perfect
righteousnesse
,
upon
paine
of
damnation
,
performed
by
every
man
himselfe
,
and
threatned
a
curse
to
every
breach
of
it
.
Now
it
bindes
a
man
himselfe
to
performe
no
more
then
he
is
able
;
if
hee
doth
his
best
,
and
brings
a
willing
minde
,
God
accepts
the
will
for
the
deed
;
because
now
we
are
not
to
obey
the
Law
for
justification
;
Christ
hath
done
that
for
us
.
Now
we
are
to
obey
it
in
thankfulnesse
and
in
imitation
of
Christ
,
that
we
may
be
conformable
to
his
Image
,
and
by
holinesse
made
fit
to
see
God
,
and
to
injoy
the
inheritance
which
Christ
hath
purchased
for
us
.
Secondly
,
the
Law
and
Covenant
givē
by
Moses
is
abolished
in
respect
of
the
outward
administration
.
Their
obedience
to
the
morall
Law
was
first
preached
;
and
afterwards
the
sacrifice
of
Christ
was
promised
in
types
and
figures
.
But
now
Christ
is
first
preached
,
and
then
after
justification
in
him
,
the
Law
is
set
as
a
rule
to
walk
by
in
the
wayes
of
sanctification
;
and
also
to
shew
how
it
is
impossible
to
finde
perfect
righteousnes
,
&
to
be
justified
and
saved
,
but
only
in
Christ
.
There
the
promises
were
set
forth
and
sealed
darkly
in
types
and
figures
,
but
now
these
figures
and
ceremonies
are
ceased
,
and
Christ
the
substance
of
them
is
set
forth
naked
in
his
owne
colours
before
our
eyes
.
Thirdly
,
the
Covenant
given
by
Moses
may
be
said
to
vanish
and
be
abolished
in
respect
of
the
light
and
glory
of
it
.
For
the
light
and
glory
of
it
,
which
it
then
had
,
is
swallowed
up
of
the
great
light
of
the
Gospell
.
The
glory
of
it
was
but
like
a
dimme
light
or
candle
,
but
the
glory
of
the
Gospell
is
like
the
light
of
the
Sunne
at
noone
day
,
so
that
before
it
the
light
of
the
Law
is
put
out
,
and
appeares
no
more
then
the
light
of
a
Candle
in
the
bright
Sun-shine
.
Now
the
Apostle
tels
us
,
that
,
When
that
which
is
perfect
is
come
,
then
that
which
is
in
part
is
abolished
.
And
in
our
common
speech
we
say
,
that
the
brightnes
of
the
Sun
destroyeth
and
putteth
out
the
light
of
a
Candle
,
that
it
is
as
good
as
nothing
;
and
so
wee
may
in
the
same
sense
say
,
that
the
Covenant
of
the
Law
is
abolished
in
respect
of
the
light
and
glory
of
it
;
For
the
glory
of
it
which
was
but
in
part
is
swallowed
up
by
the
great
light
of
the
glorious
Gospell
.
But
the
Covenant
of
the
Gospell
abideth
in
all
respects
firme
and
sure
for
ever
,
and
we
must
never
expect
a
plainer
renewing
of
it
to
the
end
of
the
world
.
And
thus
I
have
out
of
the
holy
Scriptures
,
and
especially
from
the
words
of
the
Apostle
discovered
plainely
the
agreement
and
difference
betweene
the
mixt
Covenant
which
God
made
with
Israel
by
Moses
,
and
the
pure
and
simple
Covenant
of
Grace
made
with
all
Nations
in
the
Gospell
,
and
published
by
Christ
and
his
holy
Apostles
and
Evangelists
.
CHAP.
XVII
.
THe
consideration
whereof
discovers
to
us
the
singular
providence
of
God
in
ordering
the
world
,
and
his
wonderfull
wisedome
,
goodnesse
and
mercy
in
preparing
and
giving
meanes
of
grace
and
salvation
fitted
for
the
people
of
every
Age
according
to
their
severall
dispositions
,
and
the
necessity
of
every
Age
and
generation
.
In
the
first
ages
next
unto
the
state
of
Innocency
,
when
men
lived
divers
hundreds
of
yeeres
,
and
had
the
helpes
of
long
observation
and
great
experience
,
besides
the
instructions
and
historicall
relations
of
long-lived
Progenitors
;
who
,
as
eye
and
eare-witnesses
,
could
from
Adam
,
Methushelah
and
Noah
,
rehearse
Gods
great
workes
from
the
Creation
,
and
teach
them
the
knowledge
of
God
;
then
the
Lord
dealt
more
sparingly
,
and
afforded
but
small
and
rare
meanes
,
even
a
few
visions
,
revelations
,
and
generall
and
obscure
promises
to
turne
men
from
their
owne
wayes
,
and
draw
them
to
seeke
salvation
in
him
.
But
when
mens
ages
and
lives
were
shortned
by
the
increase
of
corruption
,
and
by
mens
multiplying
of
iniquity
,
and
growing
more
hard
,
stubborne
,
and
rebellious
;
The
Lord
,
to
the
former
promises
made
to
the
Fathers
,
added
a
fiery
Law
which
he
gave
from
mount
Sinai
,
in
thunder
and
lightening
,
and
with
a
terrible
voyce
to
the
stubborne
and
stiffenecked
Israelites
;
whereby
to
breake
and
tame
them
,
and
to
make
them
sigh
and
long
for
the
promised
Redeemer
,
when
they
were
pressed
with
the
bondage
of
the
Law
,
and
with
the
intolerable
burden
of
Rites
and
Ceremonies
.
And
when
after
many
ages
they
were
growne
so
desperately
rebellious
,
that
they
scorned
Gods
Messengers
,
rejected
his
Lawes
and
Commandements
;
misused
and
persecuted
his
extraordinary
Prophets
,
who
wrought
wonders
in
their
sight
,
and
slew
his
servants
which
he
sent
unto
them
;
Then
at
last
hee
sent
his
sonne
in
whom
hee
fulfilled
all
the
promises
made
to
the
Fathers
,
who
also
fulfilled
the
Law
both
Morall
and
Ceremoniall
,
and
made
reconciliation
for
sinne
and
iniquity
,
and
brought
in
eternall
righteousnesse
,
and
hath
made
with
all
the
world
the
New
Covenant
of
the
eternall
Gospell
of
peace
,
by
which
we
receive
the
promise
of
the
Spirit
,
who
workes
in
us
all
grace
to
the
mortifying
of
the
Old
man
,
subduing
the
rebellious
flesh
,
casting
downe
of
the
strong
holds
of
sinne
and
Satan
,
and
bringing
all
thoughts
in
captivity
to
the
obedience
of
Christ
.
Thus
as
the
world
hath
had
more
need
of
stronger
helpes
and
powerfull
meanes
,
God
in
his
wise
providence
hath
increased
and
supplied
them
in
severall
Ages
;
and
as
sinne
hath
more
abounded
,
and
stubburnnesse
and
hardnesse
increased
;
so
God
hath
more
shewed
his
goodnesse
,
magnified
his
mercy
,
and
enlarged
his
bounty
,
by
giving
more
powerfull
meanes
,
by
renuing
and
explaining
the
Covenant
of
life
and
salvation
,
and
making
his
Grace
more
to
abound
towards
the
sonnes
of
men
.
And
therefore
let
us
hereby
be
stirred
up
to
take
notice
of
Gods
speciall
providence
,
how
he
respecteth
the
sonnes
of
sinfull
men
,
and
is
mindfull
of
them
to
visite
them
,
and
take
care
for
them
in
all
Ages
:
Let
us
admire
his
wisedome
,
extoll
his
goodnesse
and
mercy
,
and
labour
to
bring
forth
abundance
of
fruit
,
according
to
the
culture
and
tillage
,
and
the
powerfull
meanes
of
Grace
which
God
hath
bestowed
upon
us
under
the
Gospell
.
Let
us
be
ashamed
and
confounded
in
our selves
,
for
our
barrennesse
after
so
many
plentifull
showers
powred
downe
upon
us
;
and
acknowledge
and
confesse
that
we
had
long
agone
beene
over-growne
with
all
wickednesse
,
and
swallowed
up
of
our
sinnes
and
iniquities
,
if
the
Lord
had
not
by
the
strong
hand
of
his
glorious
Gospell
,
and
his
mighty
and
powerfull
Spirit
shed
forth
plentifully
through
Iesus
Christ
in
these
last
dayes
,
stopt
the
current
of
our
sinfull
corruption
,
and
staid
us
from
running
headlong
into
destruction
.
As
for
them
who
in
this
great
light
of
the
Gospell
,
multiply
their
workes
of
darknesse
,
and
make
their
sinnes
and
transgressions
ascend
up
in
great
multitudes
like
thicke
cloudes
towards
heaven
,
and
doe
hate
and
persecute
the
truth
which
shineth
unto
them
,
and
love
the
darknesse
of
errours
more
then
the
light
of
sound
doctrine
;
Let
them
know
that
their
rebellion
against
the
light
deserves
the
reward
of
the
mist
and
blacknesse
of
darknesse
for
ever
;
Let
them
feare
and
justly
suspect
that
they
are
the
ground
which
the
Apostle
speakes
of
,
Hebr.
6.
8.
which
when
it
hath
drunken
in
the
raine
which
oft
commeth
upon
it
,
doth
bring
forth
no
good
fruit
,
but
thornes
,
briers
,
and
poysonfull
stinking
weedes
,
and
therefore
is
rejected
,
and
is
nigh
unto
cursing
,
whose
end
is
to
be
burned
.
And
just
it
is
with
God
,
that
hee
should
send
such
persons
strong
delusions
,
that
they
should
beleeve
the
lies
of
the
man
of
sinne
,
and
dote
after
errours
and
heresies
,
that
they
all
may
be
damned
who
have
not
received
the
love
of
the
truth
that
they
might
be
saved
;
but
have
taken
pleasure
in
unrighteousnesse
,
as
the
Apostle
hath
foretold
,
2
Thess.
2.
11
,
12.
CHAP.
XVIII
.
Of
the
Law
and
the
Gospell
,
and
the
agreement
and
difference
betweene
them
.
NOw
the
last
thing
onely
remaines
,
to
wit
,
the
description
of
the
Law
and
the
Gospell
,
and
their
agreement
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
.
Notes, typically marginal, from the original text
Notes for div A67095e-190
2
Cor.
1.
11
Ephes.
6
18
Col.
4.
2.
Act.
20.
32
Notes for div A67095e-970
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
.