The Difference Between the Old and New Covenants, Chapter 6

The Difference Between the Old and New Covenants · Chapter 6

p. 68CHAP. VI.

Of the Old and New Covenant, what they are and how diſtinct?

HAving cleared the Covenant of Gr… as to the tranſactions between the Father and the Son from Eternity, & as to the firſt revelations of its grace to the Patriarch… as Abraham and David, &c. before the incarnation, wherein the great thing promiſed, was that bleſſed Seed, ſo as al… bleſſings were to be expected only in him: We now come to conſider,

Firſt, that Diſpenſation which held forth the way and means whereby Jeſus Chriſt came under our obligation, and by anſwering of it, confirmed the Covenant of Grace and this is contained in the Old Covenant made at mount Sinai.

Secondly, that Diſpenſation whereby the ſpecial bleſſings and priviledges (which an the iſſue of his obedience) are imparted to us, and this is the New Covenant.

The Apoſtle compareth theſe together i… diverſe Chapters in the Epiſtle to the H… brews, and ſaith of Jeſus Chriſt, Heb. 8. He obtained a more excellent Miniſtry by b… p. 69much alſo he is the Mediator of a better Covenant—Which implies, that there is another Teſtament, viz. that at mount Sinai, when they came out of Egypt, ver. 9. which the Aaronical Prieſthood appeartained to, that is worſe; but it is the excellency of Jeſus Chriſt that his miniſtration is converſant about a better Teſtament; that hath the pre-eminence on this account, as being eſtabliſhed upon better promiſes. And the oppoſition is not laid between the Covenant of Works, as with the firſt Adam, and the New Covenant, but between that at Sinai and the New. The word for Covenant is foreign Teſtament, it noteth a diſpoſition or declaration by way of Will or Promiſe, and may be the act of one or more. Indeed the Hebrew word Berith is uſed, Jer. 31. 31, 32. and the ſame expreſſed by foreign, Heb. 8. v. 8, 9, 10. But the Apoſtle intimated that a Teſtamentary diſpoſition is intended by it, Gal. 3. 15, 17. As if Jeſus Chriſt by fulfilling the condition of the Covenant of grace had turned it into a Teſtament, the bleſſings of it being now legacies abſolutely promiſed to us in the New.

It will be neceſſary here to inquire, what is the worſe Covenant, and what is this better Teſtament which is compared with it?

p. 70Anſw. 1. The worſe Covenant is that Conditional Divine grant of bleſſings upon the obedience required in the Law of Moſes, Or, that Old Covenant which was made amount Sinai: This is undoubtedly it which is compared with the other; For, it is that which the Levitical Prieſthood did belong to, which the Prieſthood of Chriſt is compared with, as is manifeſt, Heb. 7, and 8, and 9. Chapters. It is that Covenant which the Lord made with the Fathers in the day when he took them by the hand to lead them out of the Land of Egypt, Heb. 8. verſ. 9. And therefore undeniably it was the Sinai Covenant, for then that was made with them, Exod. 19. verſ. 1, 2, 3, 4, 5. &c. In the third monethmonth when the Children of Iſrael were gone out of the Land of Egypt, the ſame day they came to the wilderneſs of Sinai; and both the matter of the Covenant and manner of its promulgation, we ſee in that and the following Chapters.

It is a conditional grant, it promiſeth nothing but upon the condition of obedience, Exod. 19. verſ. 5. [If] ye will obey my voice and keep my Covenant, then ye ſhall be a peculiar treaſure—All is upon an [If] So Levit. 26. verſ. 3, 4, &c. [If] ye walk in my Statutes and keep my Commandments and do them, then will I give p. 71you rain, &c. The like in many other places; all Promiſes run there upon the condition of keeping his Commandments.

The whole Law is generally diſtributed into three parts, viz. Moral, Judicial, and Ceremonial; no Precept but may be referred to one of theſe; and obedience to all of them is required as the condition of this Sinai Covenant, or all are compriſed therein.

1. The Moral Law is ſuch a principal part of it, as it beareth the very name of the Covenant, and the Table thereof are called the Tables of the Covenant, Exod. 34. verſ. 28. Deut. 9. verſ. 9, 11, 15. Yea the terrible appearances of God in thundrings and lightnings, and the noiſe of the Trumpet, was at the promulgation of the Moral Law, before the Ceremonial was given forth, Exod. 19. verſ. 16. Exod. 20. 1, to 19.

So that the firſt conſtitution of the Sinai Covenant was only of the Moral Law; it is very obſervable that Moſes having rehearſed theſe very Commandments, Deut. 5. he cloſeth up thus, verſ. 22. Theſe words the Lord ſpake unto your aſſembly in the mount out of the midſt of the fire, of the Cloud, and of the thick darkneſs [and he added no more] i. e. in making this Covenant, he added no more than theſe Moral p. 72Precepts, although he reſerved to himſelf a liberty to add the Coremonials afterward, yet for the preſent he did not; indeed virtually they were contained therein, but not actually before the diſcovery of them, any more than Goſpel Inſtitutions which Iſrael was not obliged to, until revealed, and after that were equally reducible thereunto. The holy God, that he might tame their rebellious Spirits, he cometh in this terrible way, requiring exact obedience to the Moral Commandments [and added no more] At the firſt hand, he revealed no way for their relief and ſuccour, yet then, before any Ceremonials were added, it made a Covenant, verſ. 2. Even when the people could ſee nothing but wrath and a curſe before them, they were forbidden coming up into the Mount upon pain of death, and ſo were not admitted to familiar converſes with God, muſt have dreadful tokens of a Divine preſence, as a conſuming fire, and in that reſpect the Sinai Covenant is oppoſed to the New, Heb. 12. verſ. 18. to verſ. 25. For ye are not come to the Mount that might be touched and that burnt with fire, &c. That is, ye are not come to Mount Sinai and the terrour of that Old Covenant, but ye are come to Mount Sion—To Jeſus the Mediatour of the New Covenant.

p. 732. The Judicial Laws belong to it: theſe are called Judgements, Exod. 21. 1. and obedience unto them is urged therein upon as ſtrict terms as to the other, Levit. 18. ver. 4, 5. Ye ſhall therefore do my Judgements—Ye ſhall therefore keep my Statutes and my Judgements, which if a man do he ſhall live in them, I am the Lord. Here keeping his Judicial Laws is urged as neceſſary unto Life.

3. The Ceremonial Law alſo appertaineth to the Sinai Covenant: For, the Apoſtle mentioneth the Levitical Prieſthood and Sacrifices, &c. as belonging to the Old Teſtament, and preferreth the Miniſtry of Jeſus Chriſt before it, even in the Text, in that he is a Mediator not of the Old but of the New Teſtament, Heb. 7, and 8. Chap. Heb. 9. ver. 1, 2, 3, &c. ver. 15.

Theſe Ceremonial Laws were called by the name of Statutes, containing Inſtitutions of worſhip, and are urged alſo on as ſtrict terms as the Moral, Lev. 18. v. 5. Ye ſhall therefore keep [my Statutes] and my Judgements, which if a man do [he ſhall live in them]. Theſe Poſitive Precepts [his Statutes] run upon thoſe terms [do and live] and therefore belong to the Law in the ſtrict ſenſe, Rom. 10. ver. 5. Yea exact obedience to theſe ceremonials is p. 74required on pain of the Curſe, Deut. 26. ver. 27. compared with Gal. 3. verſ. 10. So Levit. 26. verſ. 2, 3, 4, 14, 15. He injoyneth reverencing his Sanctuary, and keeping his Statutes and Judgements, threatening de…th upon the neglect thereof; and Verſe 46. Theſe are the Satutes and Judgements and Laws which the Lord made between him and the Children of Iſrael in mount Sinai, by the hand of Moſes: and alſo he cloſeth up the Book of Leviticus thus, Levit. 27. verſ. 34. Theſe are the Commandments which the Lord commanded Moſes, for the Children of Iſrael in mount Sinai. By which it is evident, that thoſe Laws contained in that Book of Leviticus (of which many are ceremonial and judicial as well as moral) do belong to the Sinai Covenant. So alſo do ſome contained in the Book of Numbers, compare Numb. 19. verſ. 3, 4. with Heb. 9. verſ. 13. and 13. verſ. 11. And alſo ſome contained in the Book of Deuteronomy, for the Apoſtle mentioneth that as part of the Law, Gal. 3. verſ. 10. which is drawn from Deut. 26. verſ. 27. I do not ſay that all things in thoſe Books are to be eſteemed as parts of the Sinai Covenant: For, ſome matters are not of a federal nature, as the taking the ſumm of the Congregation, Numb. 1. p. 75the order of their Tribes, Numb. 2. the ſtories of their murmuring, Numb. 10. verſ. 33. to the end, Numb. 11. verſ. 1. &c. of Miriams caſe, Numb. 12. of the Spies ſearching the Land, Numb. 13, and 14. of the rebellion of Korah, Numb. 16. of Balaam and Balak, Chap. 23, and 24. of Iſraels journeys, Chap. 33. and many other ſtories, as Deut. 1, and 2, and 3. Theſe are not included in it: but whatever ſcattered up and down in thoſe Books, hath the nature of ſuch a Covenant in it, whereof obedience is the condition, that is to be deemed as belonging to the Sinai Covenant.

The Ceremonial Law came in by way of addition to the other, after an apparent interval, upon their deſiring a Mediator, that might receive the Law for, and declare it to them, Ex…d. 20. 19, 24, 25, 26. and Exod. 21, and 22, and 23, Chapt. There was a ſolemnization and ratification of all, upon the peoples promiſing to fulfill it, Exod. 24.

God himſelf uttered the Moral Law to the people with great terrour, but the Ceremonial (although it did after belong to the Sinai Covenant yet) was revealed to Moſes in the Mount, without thoſe thundrings and lightenings which the other p. 76was attended with. I have wondred what ſhould be the reaſon of theſe additional things.

But I conſider that temporal mercies being promiſed by that Covenant unto Iſrael upon their perfect obedience, they would have been hopeleſs of injoying theſe, if ſuch a typical expiation and attonement had not been provided, that their ſins might not hinder their arriving at them. So that Morals, Ceremonials, and Judicials did belong to, (and with the promiſes and threatnings annexed, made up) the Sinai Covenant.

Anſw. 2. The better Covenant, is an abſolute Divine grant by way of Promiſe, of thoſe great bleſſings which come in by the mediation and Miniſtry of Jeſus Chriſt: as its excellency, it is ſaid to be that whereof he is Mediator, and ſo it is the New Covenant or Teſtament, Heb. 9. 15. and 12. 24. That it runneth upon abſolute terms may be ſeen Heb. 8. 7. to the end. And it is declared that it is not according to the Old, verſ. 9. Therefore the chief ſcope and deſign of the Apoſtle in mentioning theſe promiſes, rather than any other, is, the diſcovering, wherein eſpecially the New is differenced from, and is ſaid to be better than, the Old.

p. 77Here are four grand Promiſes of the New Covenant inſtanced in, which are ſo comprehenſive, as all others made to us, are ſome way reducible to them.

1. The inſcription of the Divine Law in the hearts of men, Heb. 8. verſ. 10. I will put my Laws into their mind, and write them in their hearts. In the ſtate of innocency, the Law was found in lively Characters there, but ſince the fall, it needeth to be tranſcribed or written over again. The Old Covenant had the Law written upon Tables of ſtone without; not abſolutely promiſed, and but rarely found within; inſomuch as the Lord even weepeth over them, Deut. 5. 29. O that there were ſuch a heart in them, that they would fear me and keep all my Commandments. But in oppoſition to the Old, here the Lord undertaketh to write it upon better Tables, even of the heart: importing his affording an inward frame, diſpoſition and inclination for an univerſal compliance with the Divine Will; and then no ſooner is any thing offered of a Divine ſtamp, but all the faculties of the Soul, underſtanding, will, and affection, with the greateſt readineſs, ſtand bent for a conformity to it; yea the Soul is carried forth that way, not ſo much by legal external inforcements, as p. 78by internal powerful obligations: that whereas the Old had a large Volume of Laws, Inſtitutions, and Ordinances, which they were commanded to yield obedience to: in the New all is compriſed in a little room, and turned into Promiſe [I will write my Law in their Hearts]; the ſpiriting for all, is aſſured to them. Here the Promiſe leadeth the way to the Obedience: And O how ſweet is it, when it beginneth with and is the fruit of a Divine Promiſe!

2. A mutual relation between God and Souls, Heb. 8. 10. I will be to them a God, and they ſhall be to me a people. Here is propriety each in other. By the Old Covenant they were externally intereſted in God: but as by that with Abraham then, ſo by the New ſince, it is more abſolutely promiſed unto ſome that he will be their God; which muſt import that they ſhall have more ſweet converſes and communion with him, under the New than under the Old, and have higher manifeſtations of their injoyment of him. And happy is that people whoſe God is the Lord, Pſal. 144. 15. What then can they want? All Creatures are theirs, yea Chriſt theirs, Grace theirs, Glory theirs, all the Attributes of God theirs, his Wiſdom, Power, p. 79Goodneſs, Faithfulneſs, Loving kindneſs, all theirs, all his Promiſes, yea his All-ſufficiency theirs, and what can they deſire more, than to have him who is all in all?

Alſo [they ſhall be to me a People] that is, I will own them in a clearer, more eminent and glorious way, than under the Old. There ſhall be a greater ſeparation in their Spirit, and in their whole courſe from all corruption, from Sin, Satan, the World, and a greater dedication unto God, 1 Cor. 6. 19, 20. and 2 Cor. 6. 17. Zech. 14. 19, 20. In that day every Pot in Jeruſalem and in Judah ſhall be holineſs to the Lord: there ſhall be an Univerſal tincture of holineſs, Iſa. 44. 5. and One (i. e. one by one) ſhall ſay, I am the Lords—There ſhall be a more voluntary and free ſelf-reſignation unto him; yea when they find their hearts ſtand off and hang back from God, it is under Promiſe [they ſhall be to me a People] they may plead the Promiſe for enablement to make over themſelves in a fuller way unto God than formerly.

3. Special illumination is Promiſed, Heb. 8. verſ. 11. They ſhall all know me from the leaſt to the greateſt: There ſhall be an enlargement of their knowledge and p. 80acquaintance with God and Divine things. It would ſeem rather to exclude private teaching than publick [they ſhall not teach every man his Neighbour, and every man his Brother] but it is not abſolutely excluſive of outward teachings by inſtruments and means; but comparatively, it holdeth forth how ſurpaſſingly excellent thoſe diſcoveries under the New Teſtament ſhould be, above thoſe under the Old; they far tranſcend and go beyond theſe, are more eminent and univerſal: not only ſome but all ſhall know me, &c. Yet publick and private teachings were to be attended to, as means conducing to this end, Mat. 28. 19, 20. Epheſ. 4. 11, 12, 13. and 6. 4. Col. 3. 16. Thoſe teachings then of the Divine Spirit, do not render the other void or unneceſſary. Under the Old they had ſome dark, typical, ſhaddowy repreſentations of God and Jeſus Chriſt; under the New they ſhall have thoſe that are more clear and out-ſtrip the other. Yea, it is under Promiſe [they ſhall all know me] and therefore they are to make an improvement of that, toward the gaining a more eminent meaſure of knowledge, than thoſe in Old Teſtament times arrived at.

p. 814. Remiſſion or Pardon of Sin is promiſed, Heb. 8. verſ. 12. For I will be merciful to their unrighteouſneſs, and their ſins and their iniquities will I remember no more. That particle [for] argueth it to be a reaſon of his affording other federal bleſſings: he will write his Law in their hearts, for he will forgive their ſins; he will be their God, and they ſhall be his people, for he will pardon their iniquity. Forgiving Grace is the very ſpring of other mercies; that maketh way for ſharing in them, and nothing without that.

There was a typical forgiveneſs, in the Old Covenant, Heb 9. 9, 10, 14. and 10. 1, 2, 3, &c. but there is real Remiſſion in the New, Heb. 10. verſ. 16, 17. and by this, the whole of our Juſtification is noted out: whence the Apoſtle, Rom. 4. from the way of the non-imputation of ſin, proveth our Juſtification to be by Faith, and not by the works of the Law.

But Pardon of Sin denoteth,

1. Freedom from an obligation unto the puniſhment of the Law: for pardon is oppoſed to guilt, which properly is obligation to puniſhment, Exod. 34. Pardon our iniquity, and our ſin, that is, do not hold us as guilty. It is noted by not imputing p. 82ſin, Pſal. 32. 2. that is, do not charge it upon us. It is called a covering of it, a blotting of it out, as when a man croſſeth a debt Book; and Heb. 8. 12. a remembring it no more, that is, he will not ſo remember it, as to keep it upon record, and hold the perſon obliged to its penalty.

2. Pardon noteth impunity, or a diſcharge from the puniſhment of ſin: when pardoning mercy is extended to a Soul, the Lord doth give a freedom from the puniſhment it ſelf, that is due to ſin, as well as from the obligation to it, Numb. 14. 19. Pardon I beſeech thee, the iniquity of this people, &c. i. e. do not inflict deſerved puniſhment, The Lord had threatned to caſt them off, to diſinherit them, and kill them as one man, verſ. 12, 15. M…ſes intercedeth, and the Lord anſwereth, verſ. 20. I have pardoned according to thy Word, that is, I will not puniſh, and execute the fierceneſs of my wrath upon them, yet he ſweareth that they ſhould not enter into the promiſed reſt, verſ. 21, 22, 23. The Lord then may pardon, ſo as not to deal in utmoſt ſeverity with a people, and yet may reſerve to himſelf a liberty to chaſtiſe them, by withholding ſome deſired injoyments from them. Yea, in this ſenſe, ſo far as he p. 83doth not chaſtiſe them, he may be ſaid to pardon, when her (i. e. Sions) warfare is accompliſhed, then it is ſaid, as Iſa. 40. 2. that her iniquity is pardoned, i. e. the Lord will not viſit for her iniquity as he did before, [ſhe hath received of the Lords hand double for all her ſins] not that her ſuffering had given the leaſt ſatisfaction to Divine juſtice for her ſin, that belongeth to Chriſt alone; but ſhe had experienced a large meaſure of fatherly chaſtiſement, and now being releaſed from this, ſhe is ſaid to be pardoned, Iſa. 33. 24. The inhabitant ſhall not ſay I am ſick, the people that dwell therein, ſhall be forgiven their iniquity. As there is a freedom from ſickneſs, and tokens of fatherly diſpleaſure, ſo in this ſenſe, ſin is ſaid to be forgiven.

Now in the New Covenant, the Lords remembring iniquity no more, implieth this alſo, his not executing eternal wrath upon the ſinner; nothing vindictive or ſatisfactory to divine juſtice will ever be laid upon him: yea fatherly chaſtiſements will be taken off ſo far as may be good for him.

And now, what a rich treaſury is this New and better Covenant? it hath enough in it to ſupply all the wants, to anſwer all the grounded deſires of poor Souls. If p. 84they want an obediential frame of heart; here it is promiſed [I will write my Laws in their hearts]. If they deſire intereſt in God, as that only which will ſatisfic their immortal Souls; behold it is promiſed [I will be to them a God]. Do they find a backwardneſs to giving up themſelves to God? here it is promiſed, [they ſhall be to me a people]. Do they find cauſe to complain of ſpiritual blindneſs, darkneſs, and ignorance? it is promiſed [all ſhall know me]. Doth ſin ſadly threaten? it is promiſed, [their ſins and iniquities will I remember no more]. And O how miſerable are all unbelievers, who want an intereſt in this New Covenant; they have not this Law of Grace written within; are without God and a due knowledge of him, ſtrangers to forgiving Grace; in theſe is the ſumm of all unhappineſs.

Queſt. Whether that better Covenant (wherein the miniſtration of Jeſus Chriſt doth lie) be diſtinct from that at mount Sinai? Are they two Covenants, or but one?

Anſw. That New or better Covenant is diſtinct from that at Mount Sinai: it is uſually ſaid, that they are two adminiſtrations or diſpenſations of the ſame Covenant: I think, they are not meerly one and the p. 85ſame Covenant diverſely adminiſtred, but they are two Covenants.

Yet to prevent miſtakes, I would explain my meaning herein. I grant that the Sinai Covenant had a ſpecial relation to the Covenant of Grace, and was of great uſe thereabout. Alſo I am far from thinking, that there are two Covenants of Grace, if thereby be meant, two waies to Life and Salvation ſpecifically and eſſentially different each from other. I conclude that the Elect were ſaved in one and the ſame way, for ſubſtance and eſſence in all Ages, viz. by Grace, through a Mediator, by Faith in him. The grand Covenant of Grace was made with Jeſus Chriſt, and us in him, and is eſſentially one in all times; ſo as no one of thoſe federal expreſſures to Adam fallen, or to Abraham, or to David, can rightly be deemed the Covenant of Grace it ſelf (unleſs ſummarily, or as an Epitome thereof) but only diſcoveries of ſome ſmall parcels and branches thereof, and differ from it, as a part from the whole, or as a particular Article from a whole federal tranſaction which conſiſteth of many more; yea that compriſeth all the Promiſes of furniſhing Jeſus Chriſt for the work, and rendring him proſperous and ſucceſsful in it, (Iſa. 53. ver. 10, 11, 12.) p. 86as well as Promiſes of what he will do for us, and one Article may be diſtinct enough from another: As among men, a Father by an Indenture (containing many Articles) may ſettle an inheritance upon his Son and his Poſterity, and all make up but one Covenant in the main; yet one Article may be diſtinct enough from another, and any one may be called a diſtinct Covenant, when it is compared with another; one Covenant may be concerning ſome condition to be performed by the Son, another Covenant for the Father to acknowledge a Fine, or give a further aſſurance, another to free from incumbrances; So the great God ſettleth an everlaſting inheritance upon ſome of the Sons of men, by one grand Covenant of Grace made with Jeſus Chriſt as their Head, which hath many Articles and matters belonging to it, diſtinct enough each from other; as, one Covenant concerning a condition to be performed by men in their ſurety Jeſus Chriſt, this is that as Mount Sinai; another Covenant concerning the priviledges which ſhall be afforded by him, that condition being performed, this is the New Covenant, Jer. 31. verſ. 31. Behold the daies come, ſaith the Lord, that I will make a New Covenant—Here is a Covenant to give further aſſurance and p. 87of what; and thus although the grand Covenant be but one, yet theſe ſeveral Articles thereof compared each with other, are clearly enough diſtinct, and ſo that at Sinai and the New are two Covenants; as may appear theſe wales.

1. The Sinai Covenant is denied to be made before Iſraels coming out of Egypt; and therefore muſt be diſtinct, or another Covenant from that which promiſed ſpecial bleſſings in Chriſt; For, that was made with the Patriarchs, as Abraham, Iſrae, and Jacob, &c. long before Iſraels deliverance out of Egyptian bondage, Gen. 12. verſ. 1, 2, 3, &c. Gen. 17. verſ. 2, 7. The Apoſtle aſſerteth the ſtability of the Covenant with Abraham and his ſeed, and proveth it on this wiſe, Gal. 3. verſ. 15, 16, 17. This I ſay, that the Covenant that was confirmed before of God in Chriſt, the Law which was four hundred and thirty years after cannot diſanul—Where he argueth thus, That which was made at Mount Sinai, coming after, could not diſanul that with Abraham, which was of a more antient date or long before it. He ſpeaketh not of the moral Law barely as a Rule of Life, for ſo, even before Abraham it was; immortalities were ever ſinful, and expoſed thoſe that were guilty of p. 88them unto dreadful Judgements, as Sadom and Gomorrah to fire and brimſtone, and the old World to a deluge of Water; therefore he muſt ſpeak of the Law conſidered as a Covenant given at Mount Sinai, and thus it was not till four hundred and thirty years after that with Abraham, & ſo theſe muſt be two diſtinct Covenants of vaſtly different dates, elſe the Apoſtles argument, which is built upon their difference in reſpect of time, is not cogent, it is of no force, if they be of the ſame date, one as early as the other; for the falſe Apoſtles among the Galatians might have ſaid, the Law as a Covenant was as early as Abraham, for ſubſtance, though not for form and adminiſtration; this had been enough to elude his plea, which was grounded upon the time of it; eſpecially ſeeing the Law was urged amongſt the Galatians not meerly as to any circumſtances in that new miniſtration, but as to the ſubſtance of it; the queſtion then being, Whether Juſtification and the eternal inheritance were by the works of the Law, or by Grace, and in a way of Faith? The Apoſtle argueth that this federal tranſactiion at Sinai, not having a being till Moſes, ſo long after that with Abraham; hence it could not eſtabliſh another way of life p. 89oppoſite to that, viz. by works of the Law.

Alſo Deut. 5. verſ. 2, 3. The Lord our God made a Covenant with us in Horeb, the Lord made not this Covenant with our Fathers, but with us. The Sinai Covenant is clearly intended here, by that at H…reb, (compare Deut. 4. verſ. 10, 11, 12, 13. with Exod. 19. verſ. 1, 8. 9.) and this is expreſly denied to be made with their Fathers; the Sinai Covenant then was not made with the Patriarchs, not made with Abraham, Iſaac, and Jacob, or with any that lived before the time of Moſes; they that were alive at that day, are intimated to be the firſt with whom it was made, it was not with our Fathers, but with us [even with us who are all of us here alive this day]: thoſe then, which before the times of Moſes were dead, had not this Covenant made with them, and therefore it is diſtinct from that which was made with the Fathers Abraham, Iſaac, and Jacob, &c. He doth not ſay, the Lord made not this adminiſtration of it with our Fathers, or he made it not in this form, but the Lord ſtroke not this Covenant, he denyeth the Covenant it ſelf to be cut with them. It is an adding to the word to put in (as ſome do) tantum, as if the p. 90meaning were this, not only with our Fathers, but alſo with us. This is to ſay, it was made with the Fathers, when the Holy Spirit expreſsly denieth it. Such additions admitted elſe-where in Scripture, would be found to be deſperately dangerou…; and here can by no means be allowed, ſeeing the Apoſtle giveth it an after date, Gal. 3. 17.

2. The better Covenant and that at Sinai are contradiſtinguiſhed, and ſo muſt be two diſtinct Covenants, elſe the oppoſition were groundleſs, Jer. 31. verſ. 31, 32—I will make a New Covenant—Not according to the Covenant I made with their Fathers—i. e. not according to the Sinai Covenant; for that was it which was made when they were brought out of the Land of Egypt. He doth not ſay, I will ſet up a new adminiſtration of my Covenant (though that had been true) but a New Covenant; there is a plain oppoſition between Covenant and Covenant, and therefore the New and that at Sinai muſt be two diſtinct, and not one and the ſame in different forms: and the rather, becauſe this New Covenant is not oppoſed to the Covenant with Abraham, and to that with David, but only to that with Moſes and Iſrael at M…ent Sinai. Let any inſtance p. 91be given of any thing that is found contradiſtinguiſhed in ſuch a manner as theſe are, when only ſome modification and different reſpects of the ſame ſubject is intended to be ſignified thereby.

3. The bitterneſs of the Covenant were not a ſufficient evidence that the miniſtration of Jeſus Chriſt is of greater excellency than the other, if they were not two diſtinct Covenants: The Apoſtle proveth that Jeſus Chriſt hath obtained a more excellent Miniſtry, by this Medium, Heb. 8. verſ. 6. By how much alſo he is a Mediatour of a better Covenant—He doth not ſay, Only a better adminiſtration, but a better Covenant; and much of the force of his Argument were loſt, if the Miniſtry of thoſe Levitical Prieſts and alſo Chriſts, were converſant about the ſame Covenant; but if they be two, then it is very foreible; they miniſtred about one Covenant and Chriſt about another and a better, and therefore his is the more excellent Miniſtry. Beſides, it is taken from his being [a Mediatour of that better Covenant] which implieth that he was not then a Mediatour of that worſe Sinai Covenant (though of old typified therein) which their Miniſtry related to. Indeed it had been a ſlender proof of the excellency of his Miniſtry, p. 92if the better Covenant were the ſame for ſubſtance with the worſe, ſeeing then that at Sinai muſt be ſtill continuing, and ſo Jeſus Chriſt not only in his Type, but in his own perſon muſt be Mediatour thereof, Miniſtring therein, which that Text doth not give the leaſt countenance to, but there and alſo elſe-where Chriſt is called the Mediator of the New Covenant in oppoſition to the Old, Heb. 12. verſ. 18, 19, 20, 24. Heb. 9. 15. Even in the ſatiſfying the Old by his death. And therefore they muſt be two diſtinct Covenants.

4. The many Notes of diſtinction that are given of them, argue that they are two Covenants: they are not only called the Old and the New (this poſſibly might be ſaid of the ſame Subject, as we ſay, the Old and the New Moon, and yet one and the ſame Moon) but the firſt and the ſecond, Heb. 8. verſ. 7. If that [firſt Covenant] had been faultleſs, then ſhould no place have been ſought for [the ſecond]. As Dr. C. ſaith, That it ſhould be affirmed of one and the ſame Covenant, that this is the firſt Covenant, and that is the ſecond, and yet thoſe two ſhould be but both one, that is ſtrange.

5. They are ſucceſſive, the Second cometh in the place of the Firſt, and ſo they muſt p. 93two diſtinct Covenants, Heb. 10. verſ. 9. He taketh away the Firſt that he may eſtabliſh the Second. Nothing cometh in the room and ſtead of it ſelf, but of ſomething elſe; now the Second better Covenant cometh in the place and ſtead of the Firſt; ſo as the one muſt be removed, and taken away, that the other may be eſtabliſhed, and ſo they muſt be two diſtinct Covenants: the firſt is Old, and Heb. 8. verſ. 13. That which decayeth and waxeth old, is ready to vaniſh away, Heb. 7. verſ. 18. There is verily a diſanulling of the Commandment going before, i. e. of the firſt Covenant. The Old then is ſuch as it is diſanulled and vaniſheth away, whereas the New Covenant cannot be diſanulled, never vaniſheth away; neither is it ſaid that one adminiſtration vaniſheth, is diſanulled and taken away, that another might ſucceed (though this is true) but one, viz. a firſt Covenant it ſelf is taken away, that a Second may come in the room of it.

6. They are expreſsly called [two Covenants or Teſtaments]: The Apoſtle mentioneth Abrahams two Sons, the one by a Bondwoman who was born after the fleſh, the other by a Free-woman, who was by Promiſe, and maketh this application of it, Gal. 4. verſ. 24. Which things are an Allegory, p. 94for theſe are the [two Covenants or Teſtaments] the one from the Mount Sinai which gendreth to bondage, which is Agar—What can be more plain? Here it is expreſsly affirmed, that there are two Covenants or Teſtaments, and neither of theſe two was formally (though material one might be) the Covenant of Works or of friendſhip made with the firſt Adam in his eſtate of Innocency, For, then man himſelf muſt have been the worker for Life; and therefore of neceſſity there muſt be two Covenants beſides; and ſo it is no way incongruous to ſpeak of three Covenants, ſeeing that with Adam is generally acknowledged to be One, and here the Scripture expreſly ſpeaketh of two Covenants, and that with Adam is none of them. It is not that ſignified by the Free-woman and her Son Iſaac, for that in oppoſition to the other is ſaid to be free, and to be by Promiſe, v. 23, 26, 31. Neither is it ſignified by the Bondwoman and her Son, for after he ſaid [theſe are the two Covenants] it immediately followeth, verſ. 24. [The One from the Mount Sinai which gendreth to bondage, which is Agar]. So then, not the Covenant of Works as made with Adam, but the Sinai Covenant is the other here intended. And plainly he ſpeaketh of both p. 95according to Divine Ordination or Inſtitution, and concludeth them ſo to be two Covenants: in this Allegory, he doth not mention them conſidered abuſively according to the intention of the Judaizing Prophets, but in themſelves, verſ. 21, 22. Ye that deſire to be under the Law, do ye not hear the Law, for it is written Abraham bad two Sons, &c. therefore as they warrantably heard the Sinai Law, ſo it and the free Promiſe made two Teſtaments.

Yea in the times of the Old Teſtament theſe were kept very diſtinct: hence it is obſervable, that when the Children of Iſrael had ſinned egregiouſly in making the Calf, and the Lord ſeverely threatned even to conſume them, Exod. 32. 10, 11. Moſes in interceding for them doth not plead the Covenant newly made at Mount Sinai, but that with Abraham, verſ. 13. Remember Abraham, Iſaac, and Iſrael thy ſervants to whom thou ſwareſt, &c. He ſaw he could not ground his plea upon the Sinai Covenant already violated by them, and therefore he fleeth to another founded upon free grace. So Deut. 9. 27. 2 King. 13. 23. The Lord was gracious to them and had compaſſion on them, and had reſpect to them; he doth not ſay, becauſe of his Covenant with Moſes at Mount Sinai, but becauſe of p. 96his Covenant with Abraham, Iſaac, and Jacob, &c. So that whilſt the Sinai Covenant was in force, yet that with Abraham (which went before) was not ſwallowed up in it or mixed with it, but remained intire and diſtinct ſtill, diſpencing our bleſſings to the Subjects of it, they were not one and the ſame Covenant in that day.

O then let Chriſtians beware of mixing and confounding the Old and New Covenant which are ſo diſtinct. It is the great deſign of the Epiſtle to the Romans and Galatians to beat off from this mixture: both have their great uſe, but they muſt have their due place, Gal. 4. 21. Ye that deſire to be under the Law, &c. there is a great aptneſs to legalize, or deſire to be under the Law.

The falſe Prophets were ready to be branding Paul for an Antinomian; as if he rendred the Law unprofitable by his Preaching the Doctrine of free grace; for the taking off this aſperſion he putteth the queſtion, Gal. 3. 19. Wherefore then ſerveth the Law? that is, if the Law doth not, juſtifie, why then was it given? or what uſe was it of? He anſwereth [it was added becauſe of tranſgreſſion, till the ſeed ſhould come to whom the Promiſe was made].

p. 97Where obſerve, how carefully the Apoſtle doth diſtinguiſh theſe: he doth not make the Sinai Law or Covenant one and the ſame with the Promiſe, but ſomething added or put to it, a diſtinct thing; it was additional, and ſo not the Promiſe it ſelf, but yet was of admirable uſe, it was added [becauſe of tranſgreſſion] ſay ſome, to reveal and diſcover ſin, and lay reſtraint upon men that they run not into it; but the Law in the hand of Chriſt is of ſuch uſe to Believers ſtill; whereas he ſpeaketh of ſuch a uſe of it as laſteth only till the coming of the promiſed Seed; and therefore I underſtand it thus [becauſe or for the ſake of tranſgreſſion] viz. that Jeſus Chriſt by coming under it might make full ſatisfaction for that tranſgreſſion which man was in: it was added not for Juſtification, but for tranſgreſſions ſake, that its curſe might be indured and removed, and this additional uſe of the Law, was but till the promiſed ſeed came, then it ceaſed, having its accompliſhment in him: the Law was added that he might finiſh tranſgreſſion and make an end of ſin, as Dan. 9. 24. And this way was made, for the Divine Promiſe to paſs upon us.

Now there is a ſinful mixing theſe two Covenants, the Old and the New, which are diſtinct,

p. 981. When there is a joyning any thing of ours with Jeſus Chriſt in the matter of acceptation unto eternal Life: this was the caſe of thoſe Judaizing Prophets, Act. 15 1. they taught [except ye be circumciſed after the manner of Moſes, ye cannot be ſaved]. The like we have, Gal. 5. 2. If ye be circumciſed Chriſt ſhall profit you nothing. They expected advantage by Jeſus Chriſt, elſe this Argument would have been of no force to them, verſ. 4. Chriſt is of no effect to you, &c. They were therefore jumbling works of their own, and Jeſus Chriſt together, mixing theſe in the matter of their acceptation unto Life, and this is intimated to be deſperately dangerous.

Chriſtians ought to perform all duty in conformity to Jeſus Chriſt, in the way to Salvation, but not in the leaſt or that which juſtifieth or ſaveth. See what earneſtneſs and vehemency the Apoſtle uſeth herein, verſ. 3. I teſtifie again to every man that is circumciſed that he is a debtor to the whole Law. Where is intimated, that an acting in any work upon a legal account, or on a legal ground, is a putting our ſelves under the obligation of, and is all one as if we ſought life altogether by, the Law; For, if they were circumciſed upon a principle or opinion p. 99of its conducing to their Juſtification, they became debtors thereby to the whole Law: though they did not think other ſervices required or themſelves obliged to them, yet by one, they put themſelves under the bond of the whole. Thus then, if any ſhould act in any Goſpel Inſtitutions as Baptiſme, or the Supper of the Lord upon a like account as they did take up circumciſion, viz. with an opinion of their conducing to juſtification and acceptation with God unto Eternal Life, they would thereby make themſelves debtors to the whole Law: So if they ſhould give Repentance, mourning for ſin, ſelf-emptineſs, yea Faith it ſelf, the ſame place, and act therein upon ſuch a ground as they did in Circumciſion, Chriſt would be rendred of no effect unto ſuch Souls.

2. When there is a living in the Spirit of the Old Covenant, in dealing with the Promiſes of the New; then indeed there is a mixing of the two Covenants which are ſo diſtinct: The Old Covenant carried with it a Spirit of bondage and terrour, Rom. 8. 15. Heb. 12. 18. And if Souls in looking to the Promiſe, carry it as if they were converſing with God upon the burning Mount; eyeing chiefly Divine wrath, dwelling more upon a p. 100Divine curſe than upon the Grace of God in the free Promiſe in looking for mercy; here is the Spirit of the Old Covenant; ſo when ſouls are ſhie of the Promiſe and ready to ſtand at a diſtance from it; when they carry it towards God, as if Jeſus Chriſt had not ſatisfied the curſe of the Law, and yet in part look to the Promiſe.

The Old Covenant did run upon D… and Live, intending that Jeſus Chriſt ſhould be the doer in reference to Eternal Life; but when ſouls are like thoſe who were hired into the Vineyard, Mat. 20. verſ. 1, 2, &c. when they are indenting with God for their penny; when they muſt have ſuch incomes and ſuch injoyments from God in caſe they act in duty; when they ſeek the reward upon their own doing; they may work hard and ſink under their burthen and have little thank for their pains, as that Parable ſheweth. When duty is not mannaged with a Goſpel Spirit, when the Divine Spirit is not acting the Soul by the Promiſe of the New Covenant, it cometh to little.

The Old Covenant did run upon condition, and ſo when Souls dwell upon conditions performed by or wrought p. 111within themſelves, and build their Hope, Peace, and Comfort upon them, ſo as they look little or nothing to the free Grace of God in abſolute Promiſes, make but little uſe of theſe in compariſon of the other; then they are too much in the Spirit of the Old Covenant, and mixing with the New.