A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 11 (2 of 4)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 11 (2 of 4)

p. 172Inference. It follows hence, that no Man can enough admire the Free Grace of God, which is the Fundamental Cauſe of all Divine favours (and not any Merit of our own.) Free Grace is the Fountain from whence floweth all our Temporal, Spiritual, Spiritual and Eternal Felicity: Oh what a gracious God muſt our God undoubtedly be (as he ſtileth himſelf, Exod. 22.27.) who will thus humble himſelf to Man, as to come down to him, and freely put himſelf into ſuch a condeſcending capacity, as to become a Covenanting God to him and with him, and to make himſelf (who is abſolutely free and unobliged) an Honourable Debtor unto Man, as well as Man a poor Creditor unto himſelf; when he did owe nothing to him: Yea, and to make Heaven and Eternal Happineſs ſo ſure to him, as that all the Orbs above ſhall ſooner break and melt like Snow before the Sun, than that the Covenant of Promiſe (or a tittle of it) fail.

The Third Conſideration is, Faith is only [quodam modo] after a ſort the condition of this Covenant of Grace, which differeth from the Covenant of works in this; There be conditional Promiſes to Grace in the firſt Covenant, but there be abſolute Promiſes of Grace in the Second: The Firſt Covenant was conditional, given to Adam in his State of Innocency and ſo to Grace received before, but the ſecond Covenant was abſolute, given to Adam in his State of Corruption, when he had loſt his former Grace, Promiſinga New and better Grace in Chriſt: The firſt Covenant did preſuppoſe Grace before it was made with Man, yet doth it not Promiſe to give Grace to whom it was made, but the Second gives all Grace, and preſuppoſeth none preceding to its gift, thus in its own Intrinſick Nature and Eſſence it is abſolute not conditional, therefore is it call'd foreign a Teſtament (wherein Men do abſolutely diſpoſe of their Goods) but never foreign, which properly ſignifies a conditional Covenant, containing a mutual ſtipulation from both parties, yet as to its Extrinſick and External Diſpenſation, it may not be denied that there are (in Relation to us) ſome conſequent and improper conditions as appendices of this Covenant in the ſubſtantial part thereof, ſuch as Faith and Repentance, &c. are, and they are call'd conſequent conditions and improper, not antecedent and proper conditions, ſuch as do denominate the Covenant conditional, becauſe they abſolutely undertaken for by Chriſt the Head of the Covenant, and are effectually wrought (in all the Redeemed) by the Grace of that Covenant alſo. So that, though in Preaching of the Covenant, there are conditions, yet in the making of it there are none, the contract is abſolute and downright, ſo without either If's or And's, God will do both parts of it (both His and Ours) peremptorily, he will be a God to us, and he will make us a People to him, &c. Zech. 8.8. Heb. 8.10. &c. and the Conditions in the promulgation of the Covenant, (as, if we Relieve, Repent &c.) are not cauſals, but demonſtratives, they are only Bleſſed Evidences of our Intereſt in it, not any moving motives cauſing God to Covenant with us. They do not make the Covenant, but only ſhew it in ſuch and ſuch Qualifications, not unlike that vulgar ſaying, if you ſee ſuch a man, tell him I muſt ſpeak with him, &c. And if it be him who is my Friend, tell him I muſt impart my very Heart to him; Abraham by Gods giving him his Covenant (for 'tis ever call'd the Lords Covenant) became Gods Friend, and God would not hide any thing from him, but tells him his Heart, Gen. 18.17, 18.

Infer from hence, How ſhould we admire the freeneſs of this Covenant of Grace, 'tis call'd the pleaſure of God, Iſa. 53.10. and the good will of God to Man, Luke 2.14. when the Covenant of works was broken by Man, God out of his Soveraignty and Dominion over Man might have ruled Man (ever after by way of command, and upon his Diſobedience might have taken him away and ſent him to his place, as he ſaw cauſe, and as the matter did require; but that then God ſhould ſo graciouſly ſuperadd this New Covenant, and deal ſtill not only with Man, but even with ſinful Man in the way of a Covenant, and not only in the way of a Command; How can Man but cry out with David, VVhat can thy Servant ſay more? This Free Grace of thy Covenant exceedeth not only all my expreſſions (had I the Tongue of Men and Angels) but alſo all my apprehenſions, Pſal. 31, 19. 1 Cor. 2.9. Oh how great is thy goodneſs both in reſpect of its Fountain, 1 Joh. 3.1, 2. and Col. 3.3. and in reſpect of its Fulneſs, much laid out and in Poſſeſſion, but more laid up and in reverſion: is this the manner of Men, O Lord God? I trow not, to be ſo kind to the Evil, &c. Luk. 6.35. Men uſe not ſuch kindneſs to their good Servants (to take care of them and theirs) much leſs to Evil ones; who am I O Lord? That thou haſt brought me hitherto, 2 Sam. 7.18, 19, 20. &c. Thus to bring me into the Bonds of the Covenant, Ezek. 20.37. ſay further with David, all the Paths of the Lord are Mercy and Truth, Pſal. 25.10. eſpecially, this Path of the Covenant, which was one of his firſt, Prov. 8.22.

1. There is Divine Mercy in making it to Man.

2. There is Divine Truth in keeping it with Man, his Mercy moved him to make it, and his Truth binds him to perform and keep it. It was Mercy that made the Covenant to Abraham, p. 173and it was Truth that perform'd it to Jacob, as the Prophet ſaith expreſly, Mic. 7.20. Hebr. Thou wilt give, &c. for all is from Free Gift; and all he doth, is for the ſake of the Covenant, 2 Sam. 7.21.

The fifth Difference between the two Covenants; As there is more grace in the latter than in the former Covenant; ſo the Covenant of VVorks is made with Man ſtanding upon his own leggs, and by his own ſtrength, and leaves him thereunto as altogether to himſelf; but the Covenant of Grace is made primarily with Chriſt (who is the Prince of the Covenant, & primus Foederatus, the chief Covenanter) becoming our Surety and Undertaker for Faln Man in all that is required of him. In the firſt, Man was bound to God, who then found him fully furniſhed with a ſufficiency of ſtrength which he had freely created him with, able enough to do all God bound him unto: But in the ſecond Covenant, God is bound to Man; for when God came to make this Covenant of Grace with Man, he found Man in the Faln Eſtate, having loſt all his ſtrength, Man was then without ſtrength, Rom. 5.6. a poor, impotent, and feeble creature, poſſeſſed with a ſpirit of infirmity, as John 5.5. & Luke 13.11. made up altogether (when he had marr'd himſelf) of frailty, a compound of weakneſſes, unable to do any matter after a gracious and ſpiritual manner, the… …omes God and gives Chriſt to Man, that he might do for him, what was impoſſible he ſhould do for himſelf, Rom. 8.3. and in him promiſeth a new and better power, Iſa. 40.29. even the power of God (not the power of Man in his firſt Eſtate) whereby Man ſhould be kept through Faith to Salvation, 1 Pet. 1.5. In a word, Adam's life was put into his own hand in the Covenant of Works, but a Believer's life is now put into the hands of Chriſt. Had Adam ſtood in his Eſtate of Integrity, his Reward had been from Debt, and he might have found matter of boaſting before God: He might then have ſaid to God, Lord, my ſtrength hath carried me forth to perform thy whole will, &c. Give me my wages for my work, even the life that thou haſt promiſed: To him that works, the wages is counted a debt. There is both foreign, boaſting and demanding a due Debt, Rom. 4.1, 4. Adam might then have ſaid as that Elder Son (a Type of one under the Covenant of Works) once ſaid, I have ſerved thee theſe many years, and never brake I thy Commandment, &c. Luke 15.29. Thus Man might have demanded happineſs as a due Debt from God to him; and thus all Legaliſts and hollow Hypocrites do hold, that God is in their debt, as the Romaniſt that ſaid [Coelum gratis non accipiam] I will either merit Heaven, or I will never have Heaven. But now in the Covenant of Grace 'tis foreign, and neither foreign, nor foreign, a free-gift, freely given to the perſon, without reſpect to any work; or if to the work, yet for the perſons ſake, but not a due Debt as due unto the work unto which it is promiſed, as in the Covenant of Works, wherein Man is not juſtified [gratìs, or] freely, for his compleat Conformity to the Law, for then 'tis Gods pay for Mans pains; 'tis a giving him only what he hath earned. Though 'tis an act of mercy in God to render unto Man according to his works; ſo 'tis ſaid expreſly, Pſal. 62.12. & Exod. 20.6. whereas in this ſecond Covenant, Man is juſtified freely, Rom. 3.24. The word [gratìs] puts a difference betwixt the two Covenants. The Grace of the ſecond Covenant doth flow freely from the warm bowels and tender mercies of God to Man: Though this free-grace of God to Man hath infinite and unſearchable Motives and Reaſons for its Iſſues within himſelf, or in it ſelf, yet hath it no grounds for its Egreſs to the Creature without himſelf, or it ſelf; yea the free-grace of God found as much and as good Motives in Cain as in Abel, in Judas, as in Peter, and in Eſau, as in Jacob; both theſe two Brothers ſtood upon equal ground as to Divine Election, Mal. 1.2, 3. Was not Eſau Jacobs Brother? ſaith the Lord, yet I have loved Jacob, and hated Eſau: Intimating thereby, that the Emanation (or flowings forth) of the Grace of God to Man, hath no other original, but meerly the manifeſtation of the glory of Gods Mercy. The Kingdom of Heaven is not partum, but paratum; 'tis not acquired, but prepared, Matth. 25.34. and is not the purchaſe of good works as thoſe Merit-mongers (the Romaniſts) ſay. God will have mercy, upon whom he will have mercy, and whom he will he hardeneth, for the manifeſtation of the glory of his Juſtice. God being a free Agent, cannot be unjuſt to any, becauſe he is bound to none, Rom. 9.11, 12, 13. to 24. & Eph. 1.4. to 8. where the Apoſtle wadeth into that profundum ſine Fundo, the bottomleſs Deep of the Doctrine of Predeſtination, ſhewing, that the good pleaſure of God is the Reaſon of Reaſons, and ſo Right a Rule, as Man may not retort upon it, no not for the Rejecting of ſome, that his Mercy might be more manifeſt in the electing of others.

Inferences hence be, 1. Suppoſe a Man under never ſo high Attainments, of as excellent Gifts, and of as eminent Parts, and as ſtrong as Adam in his ſtate of Innocency, yet, being under the Covenant of Works only, which leaves him to himſelf, and to ſtand by his own ſtrength, when he meets with a Temptation (which in the faln Eſtate draws forth his corruption) too ſtrong for him, while he is admiring himſelf in the Looking Glaſs of his own Conceit and Fancy, in the very height of his Self-confidence, he is made to ſtagger, to ſtumble p. 174and to fall, and his failing ſtrength cannot help him up again, but all his Eminency dwindles away, like a Star from Heaven, and like a great Candle (ſuddenly blown out) leaves a ſtinking Smoke and Savour behind him. This is the Effect of Mans truſting in his own ſtrength under the firſt Covenant, and not committing their keeping to God, Jude ver. 24.

2. Suppoſe a Saint never ſo weak, and having ſuch a ſenſe of his own weakneſs, as to think he ſhall never be able to hold out to the end, yet, being under the Covenant of Grace (which promiſeth an Infallible conduct in perſeverance) and caſting himſelf out of all preſumption in himſelf, into the Arms of Chriſt in this Covenant; this Soul is ſuſtained againſt all the ſtrongeſt Temptations without him, and againſt all the ſtrongeſt Corruptions within him, and not only ſo, but goeth from ſtrength to ſtrength, Pſal. 84.9. groweth ſtronger and ſtronger, Job 17.9. and increaſeth with the increaſe of God, Col. 2.19. until he come to the meaſure of the ſtature of Chriſt, Eph. 4.13. Let not then any ſincere Soul ſay (though never ſo feeble) I ſhall one day periſh by the Hands of Saul, 1 Sam. 27.1. or by the hands of Satan: 'Tis true, thou art not able of thy ſelf, and by thy own ſtrength to ſtand, but God (in Covenant with thee) is able to make thee ſtand, Rom. 14.4. C…mit thy ſelf to him in well-doing, as unto a faithful Creator (who will rather unmake all, than thou miſcarry) 1 Pet. 4.19. and as faithful a Covenanter: Paul knew in whom he believed, 2 Tim. 1.12. he is both able and faithful to fulfil his Covenanter: 'Twas a notable ſaying of Noble Luther, Let Chriſt who died for my Soul look to the Salvation of it; ſay and do thou likewiſe: Miniſters can only counſel you, 'tis Chriſt muſt keep you, Jude ver. 24. 1 Theſ. 5.24. and 2 Theſ. 3.3. God is faithful to keen from evil.

3. This may ſerve to diſcover under what Covenant a Soul is, if a Man be full of his own Righteouſneſs, and boaſt of his Goodneſs, not only with compariſons, I am as good as thou, but alſo with diſpariſons, I am not ſuch a ſinner as this Publican, deſpiſing of others, as the proud Phariſee did, Luke 18.11, 12. and as ſome in the Church of Laodicea did, ſaying, I am Rich, and have need of nothing, Revel. 3.17. This is the Spirit of the firſt Covenant, and the ſpeech of thoſe under it; but when the Soul ſees it ſelf poor, naked, blind and miſerable in it ſelf; and though enriched with the Gold and unſearchable Riches of Chriſt, Revel. 3.17, 18. Eph. 3.8. yet dare not glory in it ſelf, but gives all the glory to Free Grace, ſaying (with the penitent Thief, Luke 23.40.) I was in the ſame condemnation, and that juſtly with others that are Damned, though I have hope to be ſaved; 'tis not I that makes my ſelf to differ from others, 1 Cor. 4.7. but 'tis the Free Grace of God (not the Free VVill of Man) that makes the Difference,'tis not I, but the Grace of God in me, 1 Cor. 15.10. This is the very Life and Language of the New Covenant. The two Officers of Pharaoh (whereof one was Reſtored, the other Hanged) were both in one condition, and might have been under the ſame condemnation, had it not been the pleaſure of their Prince (the favour of Pharaoh) to make the Difference: How much more may the great God make a Difference, his Soveraignty, Prerogative and abſolute Dominion marking neither Merit nor Diſmerit from without, as Rom. 9.22, &c. VVhere is boaſting then? It is excluded; by what Law? by the Law of VVorks? No, but by the Law of Faith (which is the ſum and ſubſtance of the Covenant of Grace) Rom. 3.27. This is directly contrary to the Doctrine of all Romiſh Merit-Mongers, and their Juſtification by Works, and ſo is that, Eph. 2.9. We are ſaved by Grace, and not by Works, leſt any Man ſhould boaſt, as that Popiſh Fool Viga did, ſaying, Coelum gratis non accipiam, I will not have Heaven but at a Rate; it ſhall not be a Gift to me, as Rom. 6.23. Alas, thoſe blind miſted, and muzled Romaniſts (no better heeding Paul's Epiſtle to the Romans) do more than loſe all their Works of Super-erogation, wherein they glory; but Paul had better learned Chriſt, Eph. 4.20. taking ſhame to himſelf, and giving glory to Grace, 1 Tim. 1.13, 14. All have ſinned, Rom. 3.23. The Sentence of Death is paſſed upon all: 'Tis not my Righteouſneſs, Deut 9.4, 6. but Gods Grace ſaves me, Tit. 3.4, 5.

The time would fail to ſpeak of all the Differences, how the Two Covenants have a (ſixth) Difference in their differing Objects; the firſt was made with Man in his ſtate of Perfection, before the Fall, while he was without ſin; but the ſecond was given to Man in his ſtate of Imperfection and Impotency, after the Fall: And when he was drowned in ſin, in which ſtate the conditions of the firſt Covenant are become impoſſible to be fulfilled by Man, (though they were poſſible while he was potent and perfect) Rom. 8.3. Iſa. 48.8. 1 Kings 8.46. Prov. 20.9. and 30.12. Eccleſ. 7.20, &c. 1 John 1.8, &c. Thus the Two Covenants differ'd in Time, (as well as in Object) the one being before and the other after the Fall : How may this provoke Men to come from under the Law (which is an hard Maſter and impoſeth an heavy yoke? Acts 15.10.) and the firſt Covenant (which hath impoſſible as p. 175well as unbearable conditions) and get under the ſecond Covenant (out of Adam into Chriſt) the conditions whereof by the Influence of Grace (which the firſt wanted) are poſſible, and whoſe yoke is eaſie, Mat. 11.29, 30.

Note 1. Well were they called fooliſh Galatians, Gal. 3.1. becauſe they deſired to be under the Law, Gal. 4.21. They had more than a Months mind to put themſelves under that cruel Taskmaſter, which requir'd ſuch a Tale of Brick, but found no Straw, &c. though the Grace of the Goſpel was reveal'd to them, yet were they ambitious of Slavery, yea, of plain Beggery (as 'tis call'd, ver. 9.) being willing to live and die under that Covenant they were Born under; this is a deſire too Univerſal, being but Natural and Connatural to all, to continue in that Eſtate wherein they are Bred as well as Born; this is that which makes ſo many rejoice in their ſtate of Bondage (as knowing no better) and Dance (as it were) end-ways to Hell with ſevere (yet inſenſible) Bolts upon the Feet of their Souls.

Note 2. Though the Covenant of Grace be (through Grace) poſſible in fulfilling its conditions of Faith and Repentance; yet in the Covenant of Works 'tis impoſſible to accompliſh any compleat Obedience in the ſtate of corruption, and therefore to ſuppoſe a Man may now be ſaved thereby, is (tantamount) to ſuppoſe either a New Creation of Man, or that Man is not faln, but is ſtill in his ſtate of perfection, as Adam was at firſt, and by conſequence, that Man hath no need of Gods Covenant of Grace, as then Adam had not; ſo the Doctrine of Perfection is a Lying Doctrine.

The ſeventh Difference is, Thoſe Two Covenants have differing Foundations; the firſt was founded upon the Free Will of the firſt Adam, the ſecond is grounded upon the Free Grace (and fulneſs of Grace) in the ſecond Adam our Dear Redeemer. Hence it is,

1. That God deals alike with the like in the firſt Covenant, yet puts a difference betwixt ſuch as are alike in the ſecond: The firſt Covenant is a Covenant of Juſtice, the ſecond of Mercy; now Juſtice is due, but Mercy is free. God ſaith, I will have mercy upon whom I will, but ſaith not, I will deal juſtly with whom I will, for he cannot deal unjuſtly with any. The Judge of all the Earth will do right, Gen. 18.25. for his paſſing of judgment is the laſt and higheſt Appeal, but he will have mercy upon whom he will, Rom. 9.15. for Mercy is his own, and he may do what he will with his own, and Mans Eye muſt not be evil, becauſe his is good, Mat. 20.14, 15. therefore 'tis the method of Divine Mercy to be oft manifeſted upon the moſt unworthy, and to prefer the younger before the Elder, (as Jacob before Eſau, Ephraim before Manaſſeh, and the Gentiles (the younger Brother in the Parable of the Prodigal, Luke 15.12, 25.) before the Jews the elder.) Yea, the Free Grace of God doth oft take hold of the moſt graceleſs, and he ſheweth Mercy to the vileſt of Sinners, 1 Tim. 1.15. finding as many Motives (to draw it forth) in the worſt as in the beſt by Nature; whereas according to the firſt Covenant, where there is no difference in Work, there Juſtice makes no difference in Wages; and ſeeing the works of all Mankind are evil in Adam (who was the publick Perſon, the Parliament-Man repreſenting the whole Country of his Poſterity, and the Foundation of the firſt Covenant) therefore the ſecond Covenant finds all alike Sinners and Objects of Juſtice, yet ſheweth Mercy to ſome, as it pleaſeth God, Rom. 9.12, 18, 20. Mic. 7.18. Hence it is,

2. That one ſin broke the Covenant of Works, but many ſins will not break the Covenant of Grace: 'Twas but one offence in Adam that brought guilt and condemnation upon himſelf, and upon all his Poſterity, but the Gift of Grace and Mercy (in the ſecond Covenant) is of many offences unto Juſtification, Rom. 5.16. Not many ſins before our Converſion, nor many ſins after it, can break this Covenant, Pſal. 89.31, 34.

Take here a ſhort Recapitulation of the aforeſaid differences between the Covenant of works and the Covenant of Grace. 1. They differ in Terms, the former being Conditional but the latter Abſolute.

2. In Means, the ſecond being with a Mediator, but the firſt without one.

3. In Manner, the firſt accepts the Action, and then the Perſon, but the ſecond accepts the Perſon firſt, and then the Action.

4. In the Meaſure, there was indeed great Grace and undeſerved favour in the former, but there is far greater Grace, yea the greateſt of all in the latter.

5. In the Matter, the firſt puts Mans Life and Salvation into his own hands, leaving him to himſelf, and to manage it by his own Strength, but the ſecond puts them into the hands of Chriſt, Col. 3.3. who is able to ſave, Pſal. 89.19. Iſa. 33.22. yea to the uttermoſt, Heb. 7.25.

6. In the object, as well as in the Subject or Matter, the firſt was made with Man while Sinleſs and Holy, but the ſecond, when he became Sinful and Unholy, &c.

p. 1767. In the Foundation, the firſt was founded upon the Free VVill of Man, but the ſecond upon the Free Grace of God. This may help both Underſtanding and Memory.

The Eighth Difference is, they differ in their Duration, the firſt Covenant is (in ſome ſound ſenſe) aboliſhed, Col. 2.14. &c. but this ſecond abideth for ever: Indeed the Covenant of VVorks, ſtands in force upon all Men out of Chriſt, to all Eternity, For

1. By that Covenant Sin is imputed, and the Curſe of that Covenant is inflicted for ever.

2. All that now remain under the firſt Covenant (in a Chriſtleſs condition) are ſtill under the Curſe of that Covenant and thereby periſh for ever, yet the firſt Covenant is utterly aboliſhed by Chriſt, to all that are in him as their repreſentative Head. 'Tis neceſſary to obſerve for a right underſtanding of this great Truth, that the Covenant of Works hath a double reſpect.

The (1.) Reſpecting Gods part ma the (2.) Reſpecting Man's.

As it (1.) Reſpects God who is Unchangeable, ſo that Covenant muſt in ſome ſenſe be Unchangeable alſo, to wit, in the ſubſtantial part of it, which is as Unchangeable as Gods. Juſtice, by this, all the Sons of Adam, that do not Believe are Condemned, and by this Chriſt was brought from Heaven to be made under the Curſe of that Covenant, Gal. 3, 13. that he might fufil it for all that Believe in him.

(2.) As it Reſpects Mans part, ſo it is Changeable as to its accompliſhment by Man with whom it was made, it being not built upon Gods Unchangeable purpoſe within, himſelf that it ſhould ſtand for ever in that firſt Paradiſe Diſpenſation, and not be changed, but it was left to the Liberty and Free Will of Man, either to keep it or break it, as he (himſelf) beſt pleaſed: God neither purpoſed nor promiſed to give Adam any additional Grace of influence whereby he ſhould be cauſed to keep, this firſt Covenant (as he doth in the ſecond Covenant) but only Life is promis'd him on condition of his obedience by that Grace he was created with: That God never intended the firſt Covenant Diſpenſation in Paradiſe to ſtand for ever, is evident three ways.

1. The Scripture ſaith nothing of Adam after his Fall, ſave only his begetting of Children, and of his Dying, but little of his Life, and as little of the Place of Paradiſe, where it was, is not well known, which intimates God had a farther deſign, to lay aſide that firſt Law-Diſpenſation, and to ſet up the Covenant of Grace, given therefore to Adam in Paradiſe immediately after his Fall.

2. God no where ſaith, that he would be the God of Adam (as he oft ſaith, the God of Abraham) for in the firſt Covenant he was to win this Honour (by his Obedience) and ſo to wear it. This Royal Charter thus dated, expired at his Diſobedience, God the Creator never ſaid, he would be Adam's God, (in the firſt Covenant,) ſo as to grant him influences to obey, and to obey to the end, as was to him and to us by God the Redeemer in the Covenant of Grace, Ezek. 36.27. Deut. 30.6. Jer. 32.39, 40. &c.

The 3. Evidence is, The Lord did purpoſely give Adam that poſitive Law, of prohibiting his Eating the Fruit upon pain of Death, and did purpoſely ſuffer the Serpent to tempt him, although he foreſaw the Tempter would Maſter the Tempted. All this was a Divine deſign to have the firſt Covenant aboliſhed, and then to deal with faln Man in the Diſpenſation of a better Covenant.

They firſt Covenant gave way for the Theatre of Grace to be Acted in the ſecond; to be ſhort, the Law Covenant is aboliſhed (not only the Ceremonial Law under which the Galatians were not, but alſo the curſe of the Moral Law) in ſundry Reſpects.

1. It remains not for Juſtification, for no Man is juſtified by the Law in the ſight of God, Gal. 3.11. for the Law promiſeth Life only on condition of compleat Obedience, and this is not to be found in any Man, ſave in the Man Chriſt Jeſus.

2. It remains not for Condemnation, for Chriſt is the end of the Law for Righteouſneſs, and he Redeemeth us from the curſe of it, ſo that there is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. A Believers firſt Husband (as to judging and condemning him) is Dead, and if he (to wit, the Law Covenant) will he curſing and condemning any one in Chriſt, that ſoul may ſay, Uxori lis non intenditur, the Law cannot commence a Suite againſt a Wife (under Covert Baron) I am Married to Chriſt, Go Sue my Husband, Rom. 7.2, 3, 4. Nor,

3. Doth it remain in its commanding (any more than in its condemning) Power, as it hath loſt its Damning, ſo its Domineering Authority: Thus the Apoſtle argues, Ye are not under the Law, but under Grace, (that is, not under the Firſt, but under the Second Covenant, you are not under the Rigour and Irritation, under the Curſe and Coaction of the Law, as Slaves under a Tyrant forcibly provoking, or Compelling and Curſing you by Vertue of Sin; therefore p. 177(ſaith he) ſin ſhall not have dominion over you, Rom. 6.14. rebel it may, but reign it ſhall not in any under the Covenant of Grace. Sin may have a Being and alſo a Dwelling in a truely Believing Soul, but (like thoſe Beaſts in Dan. 7.12.) hath its Dominion taken away, though its Life be prolong'd for a Time and a Seaſon: Although it be dejected from its regency, yet it is not ejected from its inherency: By this Men may know under what Covenant they live. If you be led by the Spirit (as your Tutor) into all goodneſs, righteouſneſs and truth, Eph. 5.9. and fetching you home from all your outſtrays, you are not under the Law, or Covenant of Works, Gal. 5.18. but are Sons of God, Rom. 8.14. and have received the Spirit of Sonſhip or Adoption, Gal. 4.6. Rom. 8.13, 15. mortifying the Fleſh, &c. Thus the Law, as a Covenant, Chriſt (becoming ſin for us, and a curſe for us, and ſatisfying for all that ever the firſt Covenant required of us, in our ſtead, and as our Surety) hath taken out of the way and Nail'd it to his Croſs (with the ſame Nails wherewith himſelf was Nailed) Col, 2.14. So we are dead to the Law (and it is dead to us) by the Body of Chriſt, Rom. 7.4. his Body bearing our ſins upon the Tree, 1 Pet. 2.24. So that now 'tis only the Rule of all Righteouſneſs in the Hand of a Mediator, Gal. 3.19. and in the Hand of his Spirit alſo, Rom. 7.9. and 8.9. without which ſubſerviency the Law is but a dead and a killing Letter, 2 Cor. 3.6. when Chriſt is not the Writer, his Spirit the Ink, and Mans Heart is the Table whereon it is written by the Finger of God, Rom. 2.15. and 6.17. and Heb. 8.10. To have the Law (from which is our only fear,) a Servant to the Goſpel, is our great comfort; now through the over-ruling Grace of the ſecond Covenant, the Law Covenant is become David's delight, Pſal. 119.92. And Oh how he loved Gods Law, ver. 97. as his Rule and Counſellor, ver. 24. above Gold, ver. 127. yea, as his Comforter againſt the ſting of Death, which is Sin, and againſt the ſtrength of Sin, which is the Law, not made (by the purchaſe of Chriſt) ſubſervient to the Goſpel, 1 Cor. 15.56, 57. where Bleſſed Paul (Chriſts chief Herauld) proclaims Victory over Sin and Death, with a World of Solemnity and Triumph, through Chriſt, who had diſarm'd Death, and unſting'd Sin, by ſatisfying the curſe of the Law, as he hath taken away not Sin it ſelf, but the Guilt of it, ſo not Death it ſelf, but the Sting of it; it may now be ſafely put into our Boſoms. How the ſecond Covenant is Everlaſting (though the firſt be aboliſhed) both à parte ante and à parte poſt will appear, when I come to ſpeak particularly of its properties, which is a Spring of comfort never dried up, Death ends other Covenants 'twixt Man and Man, or Woman, &c. but neither Death nor Deſertions diſannuls this, he is ſtill Abraham's God, though Dead, he ſhall Riſe, he loſes none of his.

The laſt Difference (to omit many others for brevities ſake) is, The Two Covenants differ in their Ends and Effects.

1. The firſt Covenant was deſigned only to make way for the Diſpenſation of the ſecond, ſo that the former is as a Glaſs to diſcover unto Man his Malady and Miſery by Sin, but the latter his Remedy and Relief by Chriſt, 'tis as a School-maſter to whip us home to him, Gal. 3.24.

2. The firſt is to diſcover ſin, and ſo wounds and terrifies the Soul of a Sinner, as oft to caſt Sparks of Hell-fire into the Conſcience, and Firebrands of dreadful Deſpair into the wounded Spirit; 'tis a Judge to condemn ſin, if not a Bridle to reſtrain it; but the ſecond doth moſt graciouſly not only cover ſin, but alſo cure the Soul of Sin both in its guilt and filth, pronouncing a pardon, and promiſing alſo a power; yea, removing the Curſe and applying the Bleſſing.

3. The firſt is the Miniſtration of Death, and a Killing Letter, which, though it propoſeth a way to Life, yet promiſeth no power to attain it, and no pardon to the Tranſgreſſor of it, but curſeth (as well as accuſeth) and condemneth to Death: But the ſecond is the Miniſtration of Life, as it communicates the quickning Spirit (that Heavenly Manna, which is Rained down in the ſweet Dews of Evangelical Doctrine, Gal. 3.2. and 2 Pet. 1.22.) therefore is it call'd the Miniſtration of the Spirit, 2 Cor. 3, 6, 7, 8. which not only propoundeth a way to Life, but alſo promiſeth ſuch Operations of the Spirit, as ſhall raiſe up Sinners from the Death of Sin, and reſtore them to a Life of Holineſs and Happineſs: The words of David [he ſhall ſurely die] was the voice of the firſt Covenant or the Law, but the words of Nathan, [thou ſhalt not die] 2 Sam. 12.5, 13. was the voice of the ſecond Covenant, or the Goſpel: In the former you have David awarding Death to Sin, in the latter, Nathan awarding Life to Repentance for Sin.

4. The firſt Covenant is ſo full of Rigour and Exactneſs, that it weighs Obedience by the Ballance, and if there be but the leaſt Grain wanting, it will Repute it too light, and reject it, as not current Coin in the Court of the Covenant of Works; 'tis like the Law of the Nazarites, Numb. 6.12. If a Man did not obſerve exactly all the Ceremonies commanded all the p. 178thirty days of his Separation, but offended in any one Circumſtance, either in the middle, or at the end of that term of Time, all his former obſervances (though never ſo ſtrictly performed) muſt be loſt, and the Man muſt begin the World again, he muſt renew the term of another thirty days, as if he had done nothing at all before; one ſmall pollution (though at unawares contracted) might nullifie many days purification: Thus the Law of Works requireth a perfect, perfonal and perpetual Obſervation and Obedience, yea, and curſeth him that continueth not in all things commanded, Deut. 27.26. Gal. 3.10. and whoſoever keepeth the whole Law, and doth but fail in one point, he is guilty of all, Jam. 2.10. whoever follows not the direction of it to an Hair breadth, muſt fall under the correction of it to its utmoſt extremity.

But the Second Covenant Examines or Tries all Obedience (not by the Ballance, but) by the Touch Stone, and what it finds ſincere that it accepts, though it be imperfect, looking always at Truth more than at Meaſure, and at the willingneſs of the offerer, more than at the worthineſs of the Offering, 2 Cor. 8.12. ſo low doth Gods highneſs (in this ſecond Covenant) ſtoop to our meanneſs, as to accept of a little of the beſt, Gen. 43.11. Sic minimo capitar thuris honore Deus. Many more might be added. As

5. The Firſt Covenant is for humbling the Old Man, and for ſtopping his Mouth before the Lord, bringing upon him ſenſe of Sin, and fear of wrath, Rom. 7.7, 8, 9. but the ſecond is for exalting and exhilarating the New-Man, not only ſtopping the Mouth of that Curſing Covenant, but alſo opening a Believers Mouth in his Bleſſing the Lord for this Bleſſed and Bleſſing Covenant, 2 Sam. 23.5. &c. excuſing and abſolving him from all his Sins in Chriſt.

6. The Firſt Engendreth to Bondage, cauſing all the Children of Adam to be Born of the Bond-Woman Hagar, as they are all by Nature the Children of VVrath, Gal. 4.2. and Eph. 2.3. but the Second generateth to Liberty, 2 Cor. 3.17. and Joh. 8.36. wherein Chriſt by his free and noble Spirit (ſo called, Pſal. 51.12.) freeth a man from the Inviſible Chains of the Kingdom of Darkneſs: This Bleſſed Covenant maketh the Bond-ſlaves of the Law to become Free-holders of the Goſpel.

7. The Firſt leaveth the Soul in the Dark about his Peace and Comfort as to Eternity, but the Second ſetleth it upon a well grounded tranquillity: A man may do never ſo many good works, yet cannot he by the firſt Covenant come up to any certain confidence before God, as that young Phariſee, who thought verily with himſelf that he had kept all the Commandments, and that he was aforehand with God, yet could he not be quieted in his own mind, but was unſatisfied, doubting whether he had done enough to bring him to Heaven; therefore came he running and congeeing to Chriſt for further ſatisfaction, Mark 10.17, Mat. 19.16, 20. and was ſent away with a ſad Heart, becauſe Chriſt required that which he was not willing to perform, notwithſtanding his [foreign] VVhat lack I yet? Chriſt could have told him, thou art therefore guilty of the breach of every Commandment, becauſe thou conceiteſt thy ſelf to be a keeper of all, and thou therefore lackeſt every thing, becauſe in thy own Thoughts thou lackeſt nothing, but in the Second Covenant wherein a Man renounces his own Righteouſneſs, and runs for refuge to the Righteouſneſs of Chriſt, then hath Conſcience a Rock of Ages to caſt its Anchor of Confidence upon, whereas the other reſts upon Sand, no higher than themſelves, Iſa. 26.3. Pſal. 61.2. Waves in ſwelling Waters get above them, and waſh them off, whereas being Juſtified by Faith, we have Peace with God, Rom. 5.1, 2. a Bleſſed Calm is lodged in the Conſcience, which neither the blowing of the VVind, the falling of the Rain, nor the Torrent of Flouds can take away, Mat. 7.24, 26. all are either Wiſe or otherwiſe even Fooliſh Builders, as Rom. 10.3. &c.

8. The Firſt Covenant is not able to ſave any man, no not the pureſt and moſt Innocent man Adam, now much leſs, ſince 'tis weak through the Fleſh, Rom. 8.3. hence did Adam fall from that firſt ſtate of life both Totally and Finally, and if his hope had hang'd upon the Firſt Covenant, he had periſh'd Eternally, and all his Poſterity with him, yet was he finaliter & objectivè, predeſtinated to Glory by the Grace of Chriſt in the Second Covenant, which was able to ſave him to the utmoſt, and did undoubtedly ſave him, yet not as a publick perſon (repreſenting all his Poſterity, for then we ſhould have been predeſtinated unto life in Adam, and not in Chriſt, Rom. 8.29, 30.) but as a ſingle Man, like Abraham and Jacob, &c. laying hold of Chriſt in the Covenant of Grace, from which he could not totally and finally fall: The firſt Covenant was left on Earth, where Thieves broke through and ſtole away the priviledge thereof, but the ſecond was laid up in Heaven, 'tis hid with Chriſt in God, Col. 3.3. and hath an Inheritance Reſerved in Heaven (where no Thieves can come, 'tis out of the reach of Hell and Devil) for us, who are reſerved for it, as well as it for us, 1 Pet. 1.4, 5. Oh try under what Covenant are ye, ask your Hearts three Queſtions▪

1. Are ye in that ſtate ye were Bred and Born in?

p. 1792. VVho is your Tutor; corrupt Nature, or the Spirit of Grace?

3. Do ye hang your Hope on ſelf Righteouſneſs, or on Chriſts? As Adam, ſo ye flee from the firſt for refuge to the ſecond; but if ye deſpiſe it there is no remedy, Mat. 22.5, 8. Luke 14.24. Pſal. 81.11, 12. Heb. 10.26, 39, Pſal. 73.27. and 125.5. 2 Pet. 2.20.

Having diſpatched the many Differences between the two Covenants, of VVorks and of Grace, I come to the next point of Enquiry, what the Covenant on Sinai was, and whether it was a Covenant of VVorks, or a Covenant of Grace, or diſtinct from both, ſo as to make up a third Covenant. To this I anſwer,

1. Negatively, That it could not be diſtinct from both the other two, for then there would be three Covenants, contrary to that Scripture, Gal. 4.24. Theſe are the two Covenants, there cannot be a third Covenant 'twixt God and Man, ſave only the two, either that of VVorks, or that of Grace, and God mentions but one Covenant when the firſt was broken, Lev. 26.42, &c.

2. Poſitively, The Covenant of Grace given after the Fall (contradiſtinct only to that of VVorks before the Fall) hath been always one and the ſame for ſubſtance in all Ages of the Church, though under divers forms of Adminiſtration, from Adam to Noah, from Noah to Abraham, from Abraham to Moſes, from Moſes to David, and ſo on, from David to Chriſt, and from Chriſt to this day, yea and will be the ſame without change to the end of the World; therefore the Apoſtle Paul affirmeth, that though he was a Miniſter of the New Teſtament, 2 Cor. 3.6. yet taught he no other Doctrine (concerning any New Covenant) but what was taught before by Moſes and the Prophets in the Old Teſtament, Acts 26.22. and hereupon he declareth, that the Prophets and Apoſtles are jointly the Foundation-Doctrinal for the Church to build upon, ſeeing both of them taught Salvation by Chriſt only (who is the Foundation-Perſonal, 1 Cor. 3.11.) Eph. 2.20. as alſo Rev. 21.14.

Firſt Objeſt. But if the Covenant of Moſes upon Mount Sinai in the Old Teſtament be not a diſtinct Covenant from that of the Meſſias upon Mount Sion in the New Teſtament, why are they called the Old and the New?

Anſ. 1. Negatively, They are not ſo called as if they had a ſpecial Difference, or Diſtinct Nature betwixt them, no more than betwixt the Old and New Moon, which are not two differing Moons, but one and the ſame in differing Appearances: Thus the Doctrine of the Covenant in the Old Teſtament, was the ſame with that thereof in the New; the Old being Evangelium Velatum, only the Goſpel Veiled, the New being Lex Revelata, only the Law Revealed, or Accompliſhed, they do not hold out two Chriſts (the Seed of the Woman promiſed to faln Adam was the ſame in both Teſtaments) and ſo not two Covenants: Therefore this Diſtinction of the Covenant into New and Old, is not [Generis in ſpecies] of a general into ſpecials comprized in it, but [Subjecti in Accidentia] of a Subject diſtinguiſhed by its Accidents. The Subject is one and the ſame in ſubſtance related in both Teſtaments, yet admits of divers Accidents, Acceſſories or Appendices; as an old Houſe or Habit may be ſo decayed as to be repaired and made new again, yet ſtill the ſame for ſubſtance. Thus the Veil of Shadows (which covered the Covenant of Grace in the Old Teſtament) waxed old, and this was done away by Chriſt, Heb. 10. l, &c.

Anſ. 2. Poſitively (as before Negatively) we muſt know, That this Covenant of Grace had ſundry Aera's, Epocha's, or periods of Account as to its External Diſpenſation, differing in different circumſtances and various manners of Adminiſtration (all adapted and accommodated to the times wherein they were diſpenſed) yet all along one and the ſame for ſubſtance in its Eſſence and Internal Nature.

The firſt Account we have of its promulgation, was to Adam, Gen. 3.15. when the Covenant of Works was violated by his Fall, yet cancelled by his Recovery, being raiſed up under the Apple-tree (by Chriſt the promiſed Seed) Cant. 8.5. then did God moſt graciouſly, though but darkly, diſpenſe to faln Adam the Covenant of Grace; for the Grand Charter of Man's Salvation after the Fall, was there dreſſed up in a form moſt agreeable to that ſad eſtate into which the Serpent by Satans ſubtilty had involved him; therefore is it worded thus, The Seed of the Woman (whom Satan in the Serpent had ſeduced) ſhall break his head, who had bruiſed her heel.

The ſecond Account of the publication of this Covenant of Grace was to Noah after the Floud, Gen. 9.9, 12, 17. where he had not only the Ark (wherein he was ſaved) but alſo the Rain-bow, as Tokens of this Covenant accommodated as ſuitable Symbols and Sacraments to confirm his Faith, that the World ſhould no more be drowned for ſin, and this God (himſelf) brings in as a Branch of his Covenant of Peace, Iſa. 54.9, 10. ſaying, This is as the waters of Noah, they ſhall never Drown the World, nor my Covenant ſhall be ever broken, &c. Yea, and ſtill this Rainbow is applied as a Sign of Gods favour to his Church, Ezek. 1.28. Revel. 4.3. and 10.1. where Chriſt is ſaid to have a Rainbow about his Head, as (Nuntius p. 180Foederis & Serenitatis) a Meſſenger that ſaith he is faithful in keeping his Covenant, and that Storms and Deluges ſhall be done away and dried up, when the Dragon ſhall pour out a Flood of Evils upon the Church, Revel. 12.15. The Spirit of the Lord ſhall lift up a Standard againſt him, Iſa. 59.19.

The third Account of this Covenant, was Gods renewing it with Abraham, and that in a clearer manner of manifeſtation than either of the former, and therefore probably is he honoured with that high Title (three times in Scripture, as before) the Friend of God, becauſe God made his Mind known to him (even in ſecrets) moſt familiarly, as a Man doth to his Friend. Thus we ſee how God made and renew'd this Covenant of Grace with three publick Perſons, all (as Mr. Baxter ſaith) Repreſenters of Mankind.

1. With Adam, to whom when God judged him for his Sin, at the ſame time promis'd a Saviour, and through this Saviour (promiſed) made a new Law of Grace with Man, Gen. 3.15. which ſhort Text God probably did explain to Adam, more plainly than is expreſs'd in thoſe few words, as appeareth by his inſtructing his Sons to Sacrifice, wherein was ſhadow'd out the Bleſſed Saviour; hence all Mankind are more mercifully dealt with, than according to the rigour of that violated Law (which Adam had Sufficient, though not effectual Grace to keep, yet did not) to be ſhut up (as Devils) under Deſpair, but have many Means and Mercies to bring them to the God of Mercy, which Cain and his Off-ſpring miſ-improved, as did the Degenerate World alſo, ſo all (ſave eight Perſons) periſhed in the D…luge.

The ſecond publick Perſon was Noah with his Houſe, being ſaved to be the ſecond Root and Repreſentative of Mankind, God renews this Covenant (with ſome additionals) to them. Though the firſt Renewal was forfeited in the Flood, Gods Covenant of Peace to Man is then re-inforced, yet was it rejected by Cham, (whoſe Perſon and Poſterity was therefore Curſed) and after by Nimrod, that Arch-Rebel and Maſter-Builder of Babel's Tower, who thereby brought the Curſe of the confuſion of Tongues, by which means the knowledge of God was much loſt in the loſs of the Holy Tongue, and moſt Men fell to Idolatry and Senſuality.

The Third publick Perſon (who eſcaped thoſe two great Evils aforeſaid) was Abraham, call'd the Father of the Faithful, with whom God moſt familiarly renewed again this Covenant, as with his familiar Friend (more fairly and fully than with Adam or Noah) adding a ſpecial Promiſe to him; that his Seed ſhould be an Holy Nation, a Peculiar People and that of him the Meſſiah ſhould Spring; for confirming his Hope in both theſe Promiſes, God gave him Circume…on as the Seal of the Covenant, Gen. 17.2. where we find that the fifth time of Gods conſuming this Covenant with Abraham, intimating thereby that it is the prora & puppis, the Firſt, Second and Third, yea the main point and Strong-hold or Fort-Royal of Mans Salvation, and therefore we ſhould be well Studied in the knowledge of it, and have a wellg…d d…ſſurance of …ur intereſt in it: This Covenant is call'd the Oath which God Sware unto Abraham, Luk. 1.73. foreign quaſi foreign an Hedge, which a Man may not break down, leſt a Serpent bite him, Eccleſ. 10.8. and we may eaſily Imagine, that God will not break the Hedge of his own making. This is the Magna Charta or Grand Charter that the Faith of Abraham, in all his Ten Tryals, and of all the Children of Abraham, hold their Hope and Confidence on: And that renewing of the Covenant with Abraham was accommodated to his then preſent condition of having no Children, therefore was it given to him in Terms of multiplying his Natural Seed which ſhould receive Circumciſion as the Seal of the Covenant, and of the Righteouſneſs of Faith, Rom. 4.11. from whom Chriſt came.

The fourth Period of Renewing the Covenant of Grace was with Moſes (another Eminent publick Perſon) and by him with all Iſrael after their coming out of Egypt, where, as it had before a clearer Manifeſtation to Abraham, (for Chriſt was promis'd to be his Seed, Born of the Woman (Mary) deſcended from Abraham) than to Adam and Noah, ſo now it had a larger extent, even to the whole Nation of Jacob or Iſrael, the Seed of Abraham Gods Friend: Hereby the Iſraelitiſh Nation became a peculiar people, nearer to God than any other Nation, as the Prieſts and Levites were by a ſpecial Separation made nearer to God than the common people, which yet were accounted an Holy Prieſthood alſo in compariſon of the Gentile World, wherein God had ſome ſcatterings of Holy Ones, even in Abraham's day, (notwithſtanding the Covenants Renewal perſonally with him) ſuch as Holy Shem, (alive at that time) with Holy Melchizedeck, and Holy Job with his Friends afterwards; yea, and 'tis improbable that all the Children of Keturah, of Iſhmael, and of Eſau did forſake the Lord, being all Circumciſed, and ſo in ſome ſort (as Mr. Baxter ſaith) were Covenanters with God; however, this is certain, that Iſrael's Embodying into a new Common-wealth, with a Theocratical Government in a peculiar manner, receiving a new Body of Divine Laws, as well as their Deliverance out of the Egyptian Bondage, were all done by vertue of Gods Covenant p. 181with Abraham unto Jacob or Iſrael. Thus the Prophet ſaith, God will perform (or Hebr. give) his Mercy to Abraham, and his Truth to Jacob, Mic. 7.20. 'Tis there call'd Mercy to Abrabam, for Gods Mercy moved him to make the Covenant originally (as to the cleareſt diſcovery hereof) with Abraham, and his Truth bound him to perform it to Jacob, coming in at ſecond Hand under Abraham's Covenant, whereof Divine Mercy was the Foundation as to promiſing, and Divine Truth was the obligation, as to performing, according to that in 2 Sam. 7.18, 21. According to thine own Heart, and for thy words (or Covenants) ſake, haſt thou done all theſe things; ſhewing, when God hath voluntarily made himſelf a Debtor by promiſe to his people, he will come off fairly with them in performance, and not be worſe (but rather better) than his word. Abraham was the common Head or Root from whom the Covenant was conveyed to the Branches Iſrael (wherein he was a Type of Chriſt, the Head and Prince of the Covenant) Gal. 3.16. to Abraham and to his Seed, Chriſt, not Chriſtus in Individuo, or Chriſt Perſonal only, for Chriſt (in that ſenſe) had not a Right unto the Promimiſes from Abraham, but rather Abraham from Chriſt; ſo it muſt be meant Chriſtus in aggregato, or Chriſt Myſtical alſo, that is, the Church or Faithful, whoſe Father is Abraham, he is the Root, and they are the Branches, Rom. 11.16. It may indeed be taken for both Chriſt Perſonal and Myſtical, 1 Cor: 12.12. Seeing Chriſt is the Seed in whom all the Nations of the Earth are bleſſed, Gen. 22.18. with whom the Covenant was made primarily and principally, yet accounts not himſelf a whole Chriſt, and compleat, without he have his Members, who are therefore call'd his fulneſs, Eph. 1.23.

Inference hence. Having viewed the Plat-form of this Covenant of Promiſe, how it hath been carried on (the ſame in all Ages) from Adam to Noah, from Noah to Abraham, and ſo to Iſrael, and ſo ſhall be to the end of the World: How ſhould we fall-down upon our Faces, (as Abraham did, Gen. 17.3.) admiring the abundant Goodneſs of God in vouchſafing to enter into Covenant with him, he was aſtoniſh'd at this condeſcention, as David was, when Jonathan (the Heir of the Crown) would vouchſafe to enter into Covenant with him a poor Shepherd, 1 Sam. 20.11, 16, &c. that was much, but this is a million more. This made Abraham abaſe himſelf, as one unworthy to touch the Hand of the moſt high God, held out in tendring this Covenant, and abaſing himſelf (even below himſelf) to ſuch an unworthy Worm hereby lifted up above it ſelf; thus his Children muſt lye at Gods Foot, Iſa. 41.2. and cry, VVho am I Lord? 2 Sam. 7.18.

Second Object. Was not the Covenant God made with Moſes, and with Iſrael (as 'tis expreſſed, Exod. 34.27.) upon Mount Sinai, a Covenant of Works, not of Grace in the Moral Law?

Anſw. 1. 'Tis call'd indeed a Subſervient Covenant by great Divines, yet this may not be underſtood so, as to conſtitute it a third Covenant diſtinct from both the other two of Works and of Grace, as if that of Works were a Natural, that on Sinai were Legal, or Moſaical, and that of Grace were Evangelical: But Melancthon, Chron. lib. 4. aſſures us, that this three-fold Covenant was an old Monkiſh Dream, whereon the Doctrine of Merits was Deſignedly as well as Dotingly grounded. The truth is, the Moſaical Covenant is a compound of both the two Covenants; as to its Inward Eſſence and Conſtitution, 'tis a Covenant of Grace, but as to its Outward Form and Diſpenſation, 'tis a Copy of the Covenant of Works; as the ſequel will evidence. That the whole Doctrine delivered by God to Moſes on Mount Sinai, was in its Eſſence and Subſtance, the ſame with the Covenant of Grace given before to Adam, Noah and Abraham, appeareth by many Arguments.

Arg. 1. That Covenant in which God promiſeth to be our God ſince the Fall, muſt be the Covenant of Grace, and the Praeface of the Decalogue ſaith, I am the Lord your God, &c. This God cannot be to Man ſince he ſinned, but in Chriſt.

Arg. 2. That Covenant (as the Law is called, Deut. 4.12, 13. & 5.2, 3.) which holdeth forth Sin-pardoning Mercy, is the Covenant of Grace; but ſo doth the ſecond Commandment ſet forth God as ſhewing mercy to thouſands, where pardoning-mercy ſtands in oppoſition to a viſiting of Iniquity.

Arg. 3. That Covenant which is founded upon Mercy, muſt be the Covenant of Grace; but ſuch was this of Sinai, 'twas not a Covenant of Friendſhip, as was that of Works betwixt an holy God and holy Adam in his ſtate of Perfection, but it was a Covenant of Mercy with a ſtiff-necked people, Deut. 9.6. wherein he loved them, not becauſe they were lovely, but becauſe he loved them, Deut. 7.7, 8. 1 Sam. 12.22. meerly from the good pleaſure of his goodneſs. 2 Theſ. 1.12. & Deut. 7.9, 12. God joins Covenant and Mercy together, as alſo 2 Chron. 6. v. 14. 2 Kings 13.23. & Neh. 1.5. to ſhew his Covenant did flow from his Mercy.

Arg. 4. That Covenant which was the ſame with Abraham, is granted by all to be the Covenant of Grace; for as that Covenant at firſt found Adam an Apoſtate; ſo after it found p. 182Abraham an Idolater, Joſh. 24.2. It was not Grace in faln Adam, or in Idolatrous Abraham, that drew God into Covenant with either of them, but it was Grace in God, that moved him to take the one and the other into Covenant with himſelf; and thus alſo took he ſtiff-necked Iſrael, as before, as he was the God of Abraham, and ſo of his Seed by vertue hereof. He brought them out of the Bondage of Egypt (which Typified their Freedom from the Bondage of Sin,) ſo it was the Covenant of Grace, whereof Circumciſion was given as a Seal both to Abraham and to Iſrael, under this Covenant of Sinai, Rom. 4.11. Typing that of the Heart, Rom. 2.29. and the Apoſtle ſaith, he that is Circumciſed is Debtor to the whole Law, Gal. 5.3, &c. which ſhews it was the Seal of Sinai's Covenant; but this of Sinai is ſo, Deut. 8.18. Levit. 26.41, 42. Exod. 2.24. and 3.6, 7. Deut. 6.10 and 7.12.

The fifth Argument. That Covenant which was confirmed by the Blood of Sprinkling was a Covenant of Grace, but ſo was the Covenant on Sinai, Exod. 24.5. and behold the Blood of the Covenant (ſprinkled upon the Book) which the Lord hath made with you, and ſprinkled upon all the people, ver. 6, 8. ſhewing thereby, as by all their Sacrifices (ſo many Types of Chriſt the Grand Sacrifice) that without ſhedding of Chriſts Blood for us, and its ſprinkling on us, there could be no Remiſſion of Sin, Heb. 9.19, 20, 21, 22, 23.

The ſixth Argument. All the Ceremonies of Sinai's Covenant were the ſhadows of good things to come, and Types of Chriſt who is the Body, Heb. 9.1, &c. All the Ordinances of Worſhip, and the worldly Sanctuary (there mentioned) belonging to Sinai's Covenant are Expounded, as pointing out the Covenant of Grace. The Ceremonial Law was no other than their Goſpel.

The ſeventh Argument. That Covenant made with a Mediator is the Covenant of Grace, and ſo was that of Sinai, Gal. 3.19. Adam had no need of one before the Fall; Iſrael had Moſes their Mediator, not Redemptions, ſed Relationis, wherein he was a Typical Mediator only.

The Second Anſwer is, The Law preſſed upon Iſrael on Sinai was not a Covenant of VVorks, but a darker diſpenſation of the Covenant of Grace, for the better underſtanding of this conſider four things.

1ſt. That the Law given upon Mount Sinai, is taken either Strictly or Largely.

1. Strictly, as the Moral Law is preſs'd upon Iſrael for an exact rule of all Righteouſneſs, and promiſing Life upon condition of perſonal perfect and perpetual Obedience, ſo it was indeed given in the form, and as a copy of the Covenant of VVorks, being materially and for ſubſtance the ſame with that to Adam in Innocency, thus the Apoſtle ſaith, Rom. 10.5, 6. that in this ſenſe the Law is not of Faith, for its Righteouſneſs ſpeaketh in this manner, he that doth them ſhall live in them, where ſuch a condition is propounded, as neither is, nor can be fulfilled by any Man (ſave only by the Man Chriſt Jeſus) in the faln eſtate: hence Luther raiſeth an Holy Rapture, ſaying, the Law ſpeaking thus to any Mortal Man [Do and Live] may as well ſay Morere, Die out of Hand, for there is no Man Lives and Sins not, he can as ſoon ceaſe to Sin as his Pulſe to beat, or his Heart to pant, and his Lungs to breath.

2. Largely as the Law contains the whole Doctrine delivered upon Mount Sinai, with all the Precepts and Promiſes which may be reduced thereunto, all the Ceremonies and Sacrifices which were Shews and Shadows of our Saviour, the Body, ſo 'twas a darker diſpenſation of the Covenant of Grace to Iſrael.

2dly. Conſider, The off-ſpring of Abraham the Jews were of two ſorts; there was his Carnal and his Spiritual Seed, repreſented to us in Gods Promiſe to Abraham, Gen. 22.17. I will multiply thy Seed as the Stars of Heaven, and as the Sand upon the Sea Shore, this latter, call'd alſo the Duſt of the Earth, Gen. 13.15. reſembles his Carnal Seed, which (with the Curſed Serpent) did ſeed upon Duſt, but the former, the Stars of Heaven, Gen. 15.5. holds forth his Seed of Believers, all Heaven Born, and ſhone as Stars in their Generation accordingly, the Lords deſign was Double in giving his Law on Sinai.

Firſt Unto the Carnal Seed it ſetteth out the Old Covenant of works, which they had broken, and which God would not have wholly blotted out of the Mind and Memory of Men; thus the Law ſtrictly or abſolutely taken as it was given to Adam as his way to Life, in his firſt Eſtate, ſo it ſhut up all theſe Jews under it as legally Dead, except they would ſlee to Chriſt, ſeeing they could not attain to any righteouſneſs or Life by the Law ſimply conſidered, for ſo 'tis the ſum and ſubſtance of the Covenant of Works, and begets Children to Bondage, which ſhall have no Inheritance with the Children of the Promiſe, who all lay hold on Chriſt in the New Covenant as Gal. 4.21. to the end of the Chapter demonſtrateth, where Paul ſpeaks of the Law abſolutely and properly, as a Law Covenant (ſtrictly taken) in a contradiſtinction from the Goſpel; affirming, how its Children (as thoſe of the Bond-Woman) come ſhort of Righteouſneſs and Salvation, are caſt out of the Kingdom, being Perſecutors of the Spiritual Seed, the Children of Promiſe, as now all reprobates are.

p. 183The Second Deſign was for the Start of Heaven, the Spiritual Seed, or Believing Jews to whom the Law on Sinai did darkly ſhadow out the Covenant of Grace, therefore did it bind them to the obſervation of the Ceremonial as well as Moral part, the former being a Metaphorical or Figurative Goſpel, as the latter was a Literal Law, the Letter whereof was not ſo much killing (even to the carnal Jews) in Gods Intention, as by their own Corruption, whereby they ſcorn'd Chriſt and his Righteouſneſs in the New Covenant, thinking to ſave themſelves by their own Righteouſneſs in a Covenant of Works, Rom. 10.3. whereas this Covenant on Sinai was not otherwiſe deſigned upon a Damning (but only upon a proving) Deſign; hence Moſes ſaith there, Exod. 20.20. Fear not, for God is come to prove you, he ſaith not, to damn you; and therein, as Iſrael avouched the Lord for their God, ſo God avouched them for his people, Deut. 26.17, 18. and 29.10, 11. which could not be done with Man (faln out of the Covenant of Works) but by a Covenant of Grace; and had this Covenant on Sinai been a Covenant of Works, then was God injurious to Iſrael in calling them back from that Covenant of Grace (given to Abraham their Father, four hundred and thirty years before, Gal. 3.17.) to this worſe Covenant, as if God having begun with them in the Spirit, would now perfect them by the Fleſh, Gal. 3.3. whereas 'tis Gods plain method, to lead his people from Faith to Faith, Rom. 1.17. and from Grace to Grace, John 1.16. Job 17.9. and Prov. 4.18. but never from Grace to Works.

Object. 3. But then why was the Moral. Law (being the ſum of the Covenant of Works) given to Iſrael at Sinai or Horeb, Deut. 29.1. if it were not that very Covenant?

Anſw. 1. Beſides all the aforeſaid, for farther clearing this great Truth, I ſhall add, 1. The Law was not given to Iſrael, as intended they ſhould ſeek Juſtification and Salvation thereby, but for a fuller diſcovery of Sin, and a further conviction of Conſcience. 'Tis true, the very Law of Nature did diſcover Murder to be a ſin in Cain, Gen. 4.9. Whoredom to deſerve burning, Gen. 38.24. with 34.31. and the Patriarchs could ſay, God forbid that we ſhould ſteal, Gen. 44.7. Yea thoſe two Heathen Kings abhorred Adultery, yea looking and luſting after any Woman, Gen. 12.17. & 20.3. the ſame I might add concerning the breach of all the other Commandments, as (1.) Gen. 35.2. (2.) Gen. 31.34. & 35.5. (3.) Gen. 4.26. (4.) Gen. 2.3. & Exod. 16.23. (5.) Gen. 27.41. All theſe were diſcovered to be ſins (before the Law was given by Moſes) even by the light of Nature, but in Moſes time this light was almoſt extinguiſh'd, and this Law was obliterated and blotted out by Iſrael's converſing ſo long among the Idolatrous as well as Ignorant People of Egypt. Indeed Adam's Fall broke this Law and Light in pieces, and afterwards it grew dimmer and dimmer daily; yea the Sheards of Gods Image (wherein Man was created, and being broken by his fall) became ſmaller and ſmaller, every Age after, ſo that they could hardly be put together, Men ſucceſſively marring their own Conſciences more and more, and the Devil ſtepping in to promote it; the Superſeminator ſowed Tares to choak the good ſeed, wherefore, leſt it ſhould be loſt for ever, as a Law in the heart, God cauſed it to be written for the eye, as well as ſpoken to the ear. The End why, is expreſſed by the Apoſtle, The Law entred that the Offence might abound, Rom. 5.20. to wit, where it hath abounded in the Converſation, it might now (by the light of the Law) abound alſo in the Conſcience, in great Grief for it, and due Deteſtation of it, as the greateſt evil. He ſaith alſo, that he had not known ſin, but by the Law, Rom. 3.20. and 7.7. and therefore was the Law added, becauſe of tranſgreſſions, Gal. 3.19. which are diſcovered by it, Ubi Lex, ibi Lux. Torah Or, Hebr. Gods Law is Mans Light, Prov. 6.23. laying all open, as 1 Cor. 14.25. and threatning deſtruction to tranſgreſſors, Rom. 3.20, 23.

Anſw. 2. The Law on Sinai was not given to ſtand as Covenant of Life 'twixt God and Iſrael, by which they might live; for when it was given in its Thunders and Lightnings, they were ſo affrighted, that they ſaw, they could not come near the Lord by that Law, wherefore then (ſaith the Apoſtle) ſerveth the Law, Gal. 3.19. he anſwers himſelf, it ſerveth to chaſe us to Chriſt, v. 24. whom he calls the End of the Law, being accommodated to that Inſantſtate of the Church, which though an Heir of the Promiſe in the Covenant of Grace (made to Father Abraham) yet while under Nonage, was alſo under Tutorage, and ſo the Law was her School-maſter to ſcourge her to Chriſt, who was able to give her life, which the Law could not give her, Gal. 3.18, 21, 24. but rather clapt her up cloſe Priſoner (as the word foreign ſignifies, as alſo foreign, Gal. 3.22, 23) from whence ſhe could not poſſibly eſcape, unleſs delivered by her Goel, or Redeeming Angel, Gen. 48.16. Chriſt Jeſus, the Avenger of blood being at her heels, ſhe muſt flee for her lite to this City of Refuge.

The third Consideration is, That the Apoſtle in thoſe chapters 3d. and 4th of his Epiſtle to the Galatians, doth not make the Covenant on Sinai a diſtinct Covenant from that of Works and that of Grace, to make a third Covenant, but he handleth the Law of Moſes in a double notion. 1. Relatively, as it had Relation to that Jewiſh Church in her minority under a Tutor p. 184or School-maſter, and ſo it had a twofold reſpect to the Covenant of Grace; the firſt is antecedent, as it prepar'd them for, and preſs'd them to Chriſt and his Covenant. The ſecond is ſubſequent or conſequent, teaching them how to walk before the Lord unto all pleaſing, Col. 1.10. regulating their lives by that Rule of Righteouſneſs (the Moral Law) then given them even by the Mediator (himſelf) as well as by Moſes, Acts 7.38. 1 Cor. 10.4, 9. as well as in the hand of a Mediator, Gal. 3.19. and ſo the Law was to Iſrael, what it was to David, a Companion, a Counſellor and a Comforter, as before. Thus Paul ſpeaks of Sinai's Covenant, Gal. 3. v. 17. and from thence to Gal. 4.21. as relating to them entring into the ſame Covenant of Grace made with them in Abraham before; then 2. Paul propounds that Law of Sinai ſimply and abſolutely from v. 21. of chap. the 4th. to the end, as it was a Copy of the Covenant of Works, ſo he maketh it as an Handmaid ſubſervient to the Goſpel, as Hagar was to Sarah, yet begetting Children to bondage, and ſuch as were excluded from the Inheritance; therefore ſhews them how dangerous it was to be Children of the Law or Covenant of Works in its abſolute, proper and ſimple conſideration, which was Hagar, and unleſs of Sarah or Covenant of Grace, they could not be ſaved. And as it is a Rule to the Regenerate in Chriſts hand, Exod. 20.19 ſo it leaves the Reprobate without excuſe, Rom. 1.20. if the Law Natural do ſo, much more the Moral, Row. 10.4.

The fourth Conſideration is, The Law upon Sinai could not be propounded by God to Iſrael as a Covenant of Works properly and abſolutely, as it was given to Adam in his State of Integrity, for then was Mankind faln, and the keeping of the Law was become impoſſible to Man, therefore 'tis enough improbable as to God, that he ſhould preſs it upon faln Man (as he had done upon I…necent Adam) being now altogether unable to perform it, ſave only in the hand of a Med…tor, whereof Adam (while he ſtood) had no need. 'Tis true, God is juſt in commending the Law, though it be impoſſible for us to yield univerſal obedience to all the Duties commanded in …. For l. God hath not loſt his Power of commanding, though Man hath loſt his Power of Obeying. 2. Though the matter be never ſo crooked to work upon, yet the Rule (which is Regula Regulans, as well as Regulata) the Rule Ruling as well as the Rule Ruled) muſt needs be a ſtraight Rule. 3. Qualis cauſa, tale cauſatum; ſeeing God is perfect both in eſſe, and in operari, in eſſence and operations, his Law muſt needs be a pure and perfect Law in it ſelf, Pſal. 19.7.4. Adam had a ſufficient ſtock of ſtrength to keep this Law of Works, at the firſt, but through the freedom of his own Will, he proved Bankrupt, like an evil Steward, who playeth or maketh away his Lord and Maſters money (fully furniſhing him to accompliſh his commands) whereby he diſenableth himſelf to perform his Maſters work and will. So Adam did diſenable himſelf, and (as a publick perſon) all his poſterity whom he repreſented, and therefore holy Paul, (to ſhew the Malady of faln Mankind, doth declare from Rom. 1.18. to chap. 7.13. how all men (both Jews and Gentiles) do come ſhort of Gods glory, and of their own duty, in fulfilling the Law; and that the beſt of men are but men at the beſt. The moſt Regenerate man faileth in the manner, when not in the matter of his obedience; he cannot obey Gods Law totus, or wholly, in reſpect of himſelf, as well as of the Law, for every New Man is (as it were) two men; there is a Law in his members (in the faln Eſtate, but renewed in part only) which warreth againſt the Law of his mind, Rom. 7.21, 23. as two Armies in him, Cant. 6.13.

Having thus ſeen Mans Malady, the Word and Spirit of God maketh a diſcovery of Mans Remedy; Firſt, Convincing him of Sin, of Righteouſneſs, and of Judgment, John 16.8. This is done two ways.

1. By the Law of VVorks, as in the Hand of a Mediator; it convinceth,

(1.) Of Sin in its Source and Fountain, Jer. 17.9. and Gen. 6.5. The Heart is deſperately wicked, and is evil, only evil, and continually evil in all its imaginations, 'tis evil Extenſive, Intenſive and Protenſive. The truth of all this, not only the written Word of God, but alſo our own ſmarting Experience teacheth us, that till God touch our Hearts with his ſtrong Hand, Iſa. 8.11. and break down Windows into our dark Souls, we never mind God or his good ways. God is neither in our Heads, Pſal. 10.4. nor in our Hearts, Pſal. 14.1. nor in our VVords, Pſal. 12.4. nor in our VVorks or ways, Tit. 1.16. We are wholly without God in the World, Eph. 2.12. Thus the Looking-glaſs of the Law diſcovers Sin both Original and Actual to the Man whoſe Eyes are opened, Jam. 1.23. and Numb. 24.3. then God and his own Conſcience convinceth him of Sin, and condemneth him for it, 1 John 3.20. as guilty.

(2.) It convinceth of Righteouſneſs, that it is impoſſible to attain unto it by the VVorks of the Law, becauſe of the ſinfulneſs of Mans Nature, and weakneſs of faln Fleſh, Rom. 8.3 and Gal. 2.16. The Covenant of VVorks leaveth all Mankind under the curſe, Gal. 3.10. He that can keep ſome Commandments, and not all, yea that continueth not therein to the p. 185end is under the cuſre of God, Jam. 2.10. and this curſe containeth the whole wrath of God upon Body and Soul, in this Life and in the next, ready to be poured forth upon us continually both at Home and Abroad, Levit. 26.16, 18, 21, 24, 28. and Deut. 28.16, to 20, &c. John 3.18, 36. Job 18.15. Brimſtone abideth upon his Head and Houſe, ready to take Fire from the Flames of the Lords anger, if Grace prevent not its Execution. Now every Mans guilty Conſcience doth convince him that he is a breaker of Gods. Law times without number, ſo is under Gods curſe, but cannot thereby have the Bleſſing of Juſtification. And,

(3.) The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curſe, Iſa. 34.5. That Chriſt (the Judge of the World) will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Goſpel, 2 Theſ. 1.7, 8. all ſuch as have rejected the tenders of Grace, and refuſed him for their Mediator, but chuſe rather to remain in their Natural Unregenerate Eſtate under the Law or Covenant of VVorks, though they have been forewarned to flee from the wrath to come, Mat. 3.7. What can ſuch expect but a fearful coming of Judgment which ſhall devour Chriſts Adverſaries, Heb. 10.27. 'Tis a fearful thing (and beyond the frightful fancies of melancholy men) ſo fall into the hands of the living God, v. 31. Though Judgment be not ſpeedily executed, Eccleſ. 8.11. yet muſt it be certainly expected, Heb. 9.27. and when it comee, oh how dreadful will it be! all the fancied Fears, Fires, Racks, Strappado's, Scalding Lead, Boiling Pitch, Running Bell-metal, felt as well as fancied, are but dim ſhadows of that wrath of God (which none can Avoid or Abide) and that to all Eternity, 'tis call'd the Damnation of Hell, Matth. 23.23. which hath pain without pity, miſery without mercy, and torments without end, and paſt all imaginations. If Gods preſent wrath be ſo unbearable, Prov. 18.14. as 'tis able to break the back of the mightieſt Monarch, Dan. 5.6. It made Belſhazzars knees knock againſt each other with trembling : It made Judas chuſe an Halter rather than undergo it, Matth. 27.3, 4, &c. and well he might, ſeeing holy Job (with whom God was but in jeſt, as it were, in compariſon of Judas) did prefer ſtrangling and any kind of Death, before ſuch a life, Job 7.15. yet all this was but preſent wrath, and nothing at all to the wrath to come; the worſt Winter is yet to come, and come it will; that Winter-weather never rots in the Sky, nor dies (as we ſay) in the Dams-belly. This wrath to come is a phraſe of ſpeech that wraps up in it all manner of Woes, the never quenched Fire, and the never dying Worm. Vaſt Seas of Vengeance, wide Rivers of Fire and Brimſtone, unutterable and unſufferable Tortures and Torments are involv'd in this wrath to come. All preſent Racking, Roaſting, we read of; Hanging, Stabbing, Stoning, Tearing off the fleſh with Thorns of the Wilderneſs, with Saws and Harrows of Iron, haling off the Skin by hands over mens heads, and all other exquiſite and unheard of Cruelties whatſoever, Heb. 11.35, 36, 37. and our Martyrologiſts mention; yet all theſe are but a flea-biting, as the prick of a pin, and as a fillip with the finger (thoſe preſent and paſſant things) to the wrath to come, wherein God's wrath as well as the Devil's will break looſe upon ſinners, that think light of a Saviour, Matth. 22.5. and Heb. 2.3. & Luke 19. v. 27. and shift off offers of Grace, Heb. 12.25.

Inferences hence 1. How can we find in our hearts to ſlight Chriſt! oh bleſs and kiſs the Son of God! Pſal. 2.12. who hath born for us the brunt of this inſupportable burden, of this Eternity of Extremity, in compariſon whereof all the afore-mentioned miſeries that may befal Mankind in this World, are but as a painted Fire to this wrath to come; even according to Mans Fear, ſo is Gods Wrath, Pſal. 90.11. Let a man fancy or fear never ſo much, he ſhall be ſure to feel more when Gods wrath falls upon him, yet our dear Redeemer knew the power of Gods anger for us, when he cried out, Eloi, Eloi, in the three hours Darkneſs, not only all the powers of Darkneſs ſet upon him with their utmoſt might and malice, but (which was more than all) his Fathers favour was ſuſpended from him, and his wrath was upon him, and all to ſave …s from the wrath to come, Matth. 27.45. 1 Theſ. 1.10.

The ſecond Inference, How hateful ought ſin to be to us, which always hales Hell at the heels of it. Sin no where appeareth more ſinful, that when 'tis beheld upon the back of a Crucified Chriſt, where God cauſed all the ſins of his choſen and called to meet upon him, Iſa. 53.4, 5. Oh! ſearch then (by a Reflect Act) under what Covenant are ye? Is it nothing to loſe an Immortal Soul? nothing to purchaſe an Everliving Death? where the Soul, as Moſes Buſh, ſhall be ever burning, but never conſumed. Under the firſt Covenant, Chriſtleſs men take much pains (with the Phariſees) for Eternal pains. The Curſe of that Covenant will come on you, if not tranſlated into the ſecond by Regeneration; and if new, then happy creatures for ever.

The Second Way wherein God convinceth man of Sin, Righteouſneſs, and Judgment, is by the Goſpel and Covenant of Grace, which is an higher way, and a more raiſed method and p. 186ſtep than the firſt is, to wit, by the Law and Covenant of works: for Chriſt oft Promiſes the ſending of the Comforter, that his Comfortleſs Diſciples might once observe it as an ineſtimable favour Promiſed, to wit, the pouring out of the Spirit (the beſt of all things) upon all Fleſh (the worſt of all things) Joel 2.28. Joh. 14.16, 26. and 16.7. and when he is come v. 8. he will convince the World, &c. v. 9, 10, 11. the word is [foreign ſo reprove and undeceive the World, yea ſo clearly convince them, that they ſhall have nothing to pretend for their groſs miſtakes (formerly taken with) but ſhall unavoidably acknowledge both the hatefulneſs of every Act of Sin, and the neceſſity of obtaining Chriſts Righteouſneſs, leſt they fall under the Judgment and Condemnation of Chriſt whom they Condemned, yet God Juſtified, and Conſtituted him to be Judge of Quick and Dead, Acts 17.31. More particularly, the Spirit ſhall clear up by ſuch convincing and undeniable Arguments,