Scriptures Opened and Cases of Conscience Resolved, Jeremiah · Passage 31:31-35
Jer. 31. 31, to v. 35.
Behold, the days come, ſaith the Lord, that I will make a new Covenant with the Houſe of Iſrael and with the houſe of Judah; Not according to the Covenant that I made with their Fathers &c.
Qu. Whence is it that Jeremy ſpeaks of a new Covenant? what ſaith he of it, and how are we to judg of it?
1. A. Firſt, he ſpeaks of it, (after much ſaid of an outward fulneſs) to ſet forth that wherein the happineſs of the Church eſpecially conſiſteth; yea, which their outward Promiſes pointed at and were to lead them to, and proceeded from, to wit, the ſpiritual priviledges of the Covenant of Grace, to be enjoyed moſt in Goſpel-days, and that by Iſrael, alienated from God, 2 Chron. 15. 3. as it were by their rent from the houſe of David, and captivated before Judah; yet ſhall they (though not returning to their Land as Judah did) be conjoined, with Judah▪ in the Spiritual comforts of the Covenant after the Meſſiah is come. Ezek. 37. 17.
2. Secondly, that which he ſaith of it, is, 1. Firſt, that it is a new Covenant, not for ſubſtance; for it was included and ſummarily ſet forth in that old gray-headed Promiſe, the firſt in all the Bible, Gen. 3. 15. And it is by the ſame Grace and Covenant of Grace, that we and the Fathers are ſaved, Act. 15. 11. Lazarus is taken into Abraham's boſom, and we ſhall ſit in the Kingdom of Heaven with Abraham, Iſaak, Jacob, and all the Prophets, Luk. 13. 28. and that by vertue of this Covenant which was their Covenant, Mat. 22. 32. But though the ſubſtance be the ſame, yet there is divers ways a difference; and namely in two reſpects.
1. In regard of a new manner of Government, and thereby a new carriage and management of this Covenant, the Sacraments and Seals of the Covenant being different in the old and new-Teſtament, and the Service alſo; that of the Old-Teſtament being external and carnal, Heb. 9. 10. this of the new, ſpiritual, Joh. 4. 23, 24. yea the ſpiritual Law of God was then written only in Tables of ſtone, ſo that the ſpirituality lay Rom. 7. 14.in the Law: But as the Tables on which the Law was written, remained ſtones ſtill; ſo the Heart (if we look only to that diſpenſation in which Grace was given, but not by which) was left (notwithſtanding all that the Law ſaid) hard and carnal: but now in this new Covenant, there is not only an outward word but an inward ſpiritual work; and a print is left upon the ſpirit and inward parts, ſo that a regenerate Perſon ſaith truly, Thy law is within my heart, it's in the midſt of my bowels, Pſal 40. 8▪
2. In regard of the meaſure of grace, much more is given, and it's given unto more both Jews and Gentiles, Joel. 2. 28. with Act. 2. 16, 17. Matth. 13. 17. and from hence it is that there are more alſo of the fruits of the Spirit, Iſa. 44. 4. and 61. 3. Phil. 1. 9, 10, 11.
2. Secondly, The benefits of this new Covenant may be thus ſum'd-up.
1. Here's Juſtification and pardon of ſin, which though it be left to the laſt place, yet it's the bottom-promiſe, and therefore it comes in with a For, v. 34. as the foundation of all, and from whence flows the main and marrow of the Covenant, viz. I will be their God, and they ſhall be my people, v. 33. Now people muſt needs be agreed before they be married, Amos 3. 3. So God muſt forgive us before he received us, Hoſ. 14. 2. The Covenant of of Works ſaith; Thou muſt forbear ſin, and do none: The Covenant of Grace ſaith, I will forgive ſin and mark none, Pſ. 130. 4, 3.
2. Here's Sanctification] viz. as Sanctification is taken in it's latitude, as 1 Cor. 6. 11. ſo as to comprehend in it the whole work of Grace and change that there is in the new creature; ſo we may refer to it that which is here mentioned, v. 33, 34. to wit, renovation and illumination.
1. Inward and ſpiritual renovation, 2 Cor. 5. 17. I will put my Law into their inward parts. In the Old-Teſtament the Law was written in ſtone, and they brake it, (though they had all the reaſon in the World to keep it, being newly brought out of Egypt and God being ſuch a Lord to them as that he was alſo an Husband) Iſa. 54. 5. Herein the Law was in no fault, Rom. 7. 12. Nor were they without fault; for their breaking of it aroſe from the rebellion of their hearts, for which God paid them home and ſhook them off, Heb. 8. 9. But notwithſtanding that they, through their wilful and froward Covenant-breaking, became altogether inexcuſable; yet a further thing alſo is to be conſidered, to wit, that that (more legal) Covenant required all things ſtrictly, but gave not from it ſelf (as legal and conſidered as ſeparated from this new Covenant) ſtrength to do any thing: That Miniſtry was but a Miniſtry of the letter, wherein they might read much commanded, but it had no Spirit in it to help them to keep it, and ſo it kild them for not keeping it, 2 Cor. 3. 6. Rom. 7. 6. The Lord therefore in this new Covenant, takes a new courſe; here's the Miniſtry of the Spirit; whereby,
1. He makes the Tables himſelf (as he did the firſt Tables, Deut. 5. 22.) only, whereas they were Tables of ſtone, now he makes fleſhy Tables, Ezek. 36. 26. and having made them fit to receive his impreſſions,
2. He doth in two Tables, to wit, the mind and the heart and bowels, write not a new Law, but the ſame Law by his bleſſed Spirit, 2 Cor. 3. 3. whereby the heart of a regenerate man is formed and conformed in all Obedience to the holy Law of God. So that he is not only commanded and kept in order by the Law in his Book without, but by a ſuitable Law within, in his mind and heart, Rom. 7. 23. & 8. 2. The Law ſaith, this is thy duty; true, (ſaith the regenerate Perſon) for I find it written in my heart, and my duty is my delight. I delight in the law of God after the inward man, Rom. 7. 22. Pſal. 40. 8. Pſal. 37. 30, 31.
2. Beſides this inward and ſpiritual renovation, there is added (we may ſay as that from which renovation and regeneration comes; for Chriſt gives life by giving light, Epheſ. 5. 14. and which alſo comes from regeneration and renovation, Rom. 12. 2) I ſay, there is added ſpecial illumination, the Spirit in that way perfecting the work of Sanctification, v. 34. They ſhall no more teach every man his neighbour, &c. that is, They ſhall be all taught of God, John 6. 45. and by reaſon of the Spirit, (the inward Teachers, Joh. 2. 27.) there ſhall be no ſuch need as there was wont to be of outward Teaching. Ordinary People ſhall be like Prophets, Joel. 2. 28. and Prophets did not uſe to go to their Neighbours to ſeek knowledg; yet the meaning of this is not, that in the time of the Goſpel, there ſhould be no ſeeking or getting knowledg of others: For
1. The prophecy of Goſpel-times ſhews they ſhould call upon one another to go to be taught, Iſa. 2. 3.
2. We find in the hiſtory of the Goſpel that Aquila and Priſcilla took Apollo (an eminent Preacher) to give him inſtruction, and that not without need, for he knew only the Baptiſm of John, Act. 18. 25, 26.
3. The Apoſtle requires the rich and right in-dwelling of the Word of God in the Coloſſians, that they might teach and admoniſh one another, Coloſs. 3. 16.
4. And eſpecially God that doth nothing without need, appointed the Apoſtles to go and Teach all Nations, Matth. 28. 19, 20. and ſtill they taught, Act. 20. 20. yea we find that they that were taught had need to be taught again, Heb. 5. 12. yea, to be put in remembrance of what they know, 2 Pet. 1. 12. And (to ſtrike all dead) God hath appointed the calling of the Miniſtry for conſtant Teaching to the end of the World, Mat. 28. 20. Epheſ. 4. 11, 12, 13. ſo that the meaning 1 John 2. 27. is not abſolutely, No need but no ſuch need. As a Child asks his Father and fellows about every thing, being come to diſcretion, he doth not ſo: But (for all that) every wiſe-man asks advice. The Jews were children, We grown, who yet need to ask, but not as they. This will be more fully reſolved by obſerving that the Scripture uſeth to expreſs that Negatively which is to be underſtood only Comparatively: As I will have mercy and not ſacrifice; when yet ſacrifice was expreſly required, but not principally, Jer. 7. 22, 23. ſo Joh. 9. 41. & 15. 22. Thus we ſay, that a child of a quick and pregnant wit needs not be ſtill followed with teaching by his Maſter and his fellows: No, he'l learn of himſelf; that is, compare him with other dull Children, and ſo it's true, he needs not be taught, that is, as they. And ſo it is with them that have the diſcerning and enlightning Spirit of God within them; they need not be taught the grounds of Religion, their A B C, nor any ſaving Points thereof, with ſuch ado as others need that want that Spirit; they all know even the leaſt of them, the little Children, 1 Joh. 2. 13. They know the Father, and thoſe matters of Religion, that will not be beaten into the heads of others that have far better natural parts than they, as manifeſt experience ſhews, and Scripture alſo, Mat. 11. 25.
Q. But had the Church of the Jews and the Servants of God in the Old Teſtament none of theſe things? How is it the ſame Covenant in ſubſtance, if they had not theſe Subſtantials?
A. In two things; 1. They had them in the ſubſtance: As, 1. Juſtification and pardon of ſin, Numb. 23. 21. 1 King. 15. 5. Pſal. 32. 1, 2, 5. & 51. 14. Iſa. 38. 17. 2. Sanctification, Deut. 30. 6. the law of Grace was in their hearts, Pſal. 37. 30, 31. & 143. 10. Act. 13. 22. And though it be ſaid, v. 32. Which my Covenant they brake, yet there is no cauſe of underſtanding it of all univerſally, though of many, 1 Cor. 10. 5. for the Apoſtle doth over and over again limit it, and ſhew that ſome had more grace, 1 Cor. 10, 7. 8 9. And it is expreſly ſaid when that provocation is ſpoken, Howbeit not all that came out of Egypt, Heb. 3. 16.
Q. What then is the difference?
A. 1. In the Old Teſtament Juſtification was not ſo plain; it was obſcurely ſhadowed in Sacrifices, but the chief Sacrifice was not come, Heb. 10. 1. 9. And it appears that thoſe Sacrifices they had did not cleanſe the Conſcience, that is, get off the guilt of ſin, cauſe a clearneſs in it, 2 Cor. 7. 11. and a freedom from all accuſations, becauſe the ſame Sacrifices were repeated every year, not only for the ſin of the year going before, but of former years alſo, Levit. 16. 21. So that there was therein a remembrance made of ſin every year, and the guilt thereof was ſet before them in the Sacrifice; but now Chriſt having offered his Sacrifice, the promiſe here is, their ſin will I remember no more; it's quite done away by the offering of Chriſts Body once for all, Heb. 9. 14. Heb. 10. 10. Not that their ſins were not pardoned in the Old Teſtament, or that David was not (and all other faithful men with him) made white as ſnow, Pſal. 51. 7. but that was not by vertue of thoſe Sacrifices, (their ſin remained ſtill for any thing they could do) but by vertue of Chriſt's Sacrifice, Heb. 10. 5, 6, &c. And withal, they ſaw not their forgiveneſs ſo clearly but that there was need every year to take a new view of it in their Typical Sacrifices, preſenting that Atonement of Jeſus Chriſt, Levit. 16. 11. And as Juſtification was not ſo plain; ſo,
2. Sanctification was not ſo plentiful; the Spirit that is poured now was but dropt then; they had it as the Apoſtles had it when Chriſt lived, but O how much more had the Apoſtles of it, and others alſo when Chriſt was glorified! Joh. 7. 39. Act. 4. 8, 31. & 6. 3. This is the firſt part of the Anſwer.
2. Theſe things were given in the Old Teſtament, but they were grounded on the New; for the New Covenant is ratified in the Blood of Chriſt, 1 Cor. 11. 25. which was ſhed in the fulneſs of time, from whence were derived all thoſe good things unto the Church of the Old Teſtament; and therefore the Jews are ſaid not to have them (in a ſort) becauſe they had them not but with reference to that which was done after Chriſts coming. See Heb. 11. 40. with Chap. 10. 14. They without us, that is, without that done in the Goſpel-times wherein we live; could not be perfected, that is, juſtified and ſaved. As John Baptiſt is ſaid to baptize with water only, not but that the Spirit accompanied his Baptiſm; but that was from another, that is, from Chriſt that came after: So in the Old Teſtament they had Externals only, not but that they had Spirituals alſo, but they were fetch'd from the work of Redemption in the New Teſtament, Rev. 13. 8. which the outward things in the Old typified and ſet forth, and were their beſt way to help them to that which they of themſelves could not help them to, to wit, the Spiritual good things of the New Teſtament, ſignified by what was in the Old.
Objections from Scripture-expreſſions ſeeming to hold forth two Covenants.
Obj. 1. It's ſaid expreſly, There was a Covenant made in Horeb, Deut. 5. 2. when they came out of Egypt, Exod. 19. 4, 5. yet that Covenant is now aboliſhed, Heb. 8. 9. 13. therefore it ſeems it was not the Covenant of Grace, for we know that is not now aboliſhed?
A. 1. That Horeb-Covenant was a Covenant of Grace, as appears by the Preface to the Ten Commandments, I am the Lord thy God, (a word of Grace), and by the Promiſe in the ſecond Commandment, of Mercy to thouſands, though Sinners in a ſtrict ſenſe. This is confirmed by the courſe that Moſes took after that Horeb-Covenant was publiſhed; which was (as we ſee Deut. 30. 1, 2, 3.) to exhort them to Repentance, and to offer them Mercy upon Repentance, (which the Covenant of Works doth not admit, but exact perfect Obedience,) and to promiſe them regenerating Grace, v. 6. which the Covenant of Works doth not effect.
A. 2. When it is ſaid that the Covenant made with them when they came out of the land of Egypt is aboliſhed, the meaning is, not that it is made void as to the ſubſtance of it, but as to the managing and way of ordering of it in Old Teſtament-times.
2 Obj. But we find other-where the very form of the Covenant of Works, viz. This do and live, Levit. 18. 5. Exod. 19. 5. Rom. 10. 5. Gal. 3. 12. Why ſhould a Covenant of Grace be ſet forth in the very tenour and terms of a Covenant of Works?
A. 1. Indeed in that [This do and live] there is a repetition, reſuming and repreſenting of the Covenant of Works for the Lords and his Peoples uſe; but there is not therein intended an Obligation (ſuch as lay in the Covenant of Works) for then none of them in the Old Teſtament could have lived and been ſaved, becauſe they could not perform and do perfectly what the Law requireth, Gal. 3. 10. The thing therefore pointed at, is the Adminiſtration of the Covenant of Grace in a legal way ſuitable to, and carrying a ſimilitude with the Covenant of Works; but it was in order to, and for the ſervice of the Covenant of Grace. It was not ſo much a Covenant [made] as [made known] and made uſe of for the better inciting of that People to a recourſe to the Covenant of Grace, which alone was the ſtanding and binding Covenant at that time.
A. 2. Yet under (not co-ordinate with, but ſubordinate to), I ſay under that Covenant of Grace there may be ſaid to be another Covenant and Contract made, that is, a ſubſervient Contract, and that the bond of a Covenant (reſembling the Covenant of Works) did in ſome ſort lie on that People.
But how were they bound? I anſwer two things:
1. That they were bound as to their ſenſe; as we ſee in a Child put by the Father under Tutors and Governours, Gal. 4. 1. there's the bond of the Schoolmaſter's Covenant lying heavily upon him, to wit, If you learn well and do well, you ſhall have this and that, elſe a Ferula, a rod, &c. and I ſay, this Covenant lies on the Child, and ſtraitens him, and to his ſenſe, (at leaſt ſo much to his ſenſe) there is no other; yet all this while, there is a Covenant of Grace and Love between the Father and the Child that is tyed ſo hard to it, but that's very dark, and in the Childs minority hidden from his ſight (by the Fathers wiſdom) for his better education. So it is here, the Jews were put under Moſes his Diſcipline, and under the Law as a Schoolmaſter. This Law (with the rod of Ceremonies in its hand) was ever in the ſight of the Jew, by means whereof there was a bondage upon his Spirit, Rom. 8. 15. to wit, the Covenant of Goſpel-Grace being hid from him under the vail of the Law, and the Paedagogy of the Old Teſtament; ſo that he could not look to the bottom, the end, Rom. 10. 4. and accompliſhment of that Ceremonial frame, which is now aboliſhed, 2 Gor. 3. 13. But I add,
2. That they were not bound by that ſubſervient and ſimilitudinary Covenant, as to their ſtate; (1) So as that they were to ſtand or fall, live or die, be ſaved or damned according to that Covenant; but when the Law was rougheſt with them, they might take out a prohibition, and appeal to Chriſt unto whom the Ceremonies were to give place at his coming, they being but acceſſories annexed to the Covenant of Grace; and yet becauſe thoſe Jewiſh rites and preſcripts were inſtruments of adminiſtring it, therefore (ſaith Calvin) the name of Covenant is given to them, Calv. Inſtit. l. 2. c. 11. ſ. 4.
3. Obj. That Covenant cannot be ſaid to be broken that was never made and ſtricken, but there was a Covenant differing from, and ſet on the other ſide of the Goſpel-Covenant that is ſaid to be broken, (and that's the Sinai-Covenant made with them when they came out of Egypt, Jer. 31. 34.) therefore a different Covenant was made and exiſtent in the Old Teſtament, and namely on Mount Sinai.
A. It's truee, there was a Covenant▪ made in the Old Teſtament (in manner and with the terrour of a Covenant of Works) preſſing the exact obſervation of the Law of Moſes, Deut. 5. 32, 33. and promiſing a long and happy life in Canaan if they kept it, and threatning all curſes if they kept it not, Pſal. 105. 9, 10, 11. Jer. 11. 4. 5. and this Covenant they were bound to keep, or elſe might look to be deprived of the bleſſings promiſed, Vid. C…yt. in Deut. pag. 173, 176.and to undergo the evils threatened; and ſo they did, and therefore they breaking it (eſpecially in the ſecond Commandment by their Idolatry) God regarded them not, Heb. 8. 9. but ſent many Judgments on them, and in the end blew them with a Northern wind (as chaffe and unregarded ſtuff) clean out of Canaan: But though there were ſuch an external and temporary Covenant (in wrapt in the ſpiritual and everlaſting Covenant of Grace) for the uſe of that people, which they brake, and were outwardly broken in pieces for the breach of; yet there was no ſuch Covenant as that they ſhould upon the breach of the Moſaical Law, go abſolutely to Hell, or expect Life and Salvation by the keeping of it; for could they have had it no other way, they muſt all have periſhed. Therefore it was not properly a Covenant of Works, wherein they were concluded and ſhut up from all Grace; but wherein they were concluded and ſhut up, Gal. 3. 22. that they might ſeek for that in a way of Grace, which they ſaw they could not poſſibly have in a way of Works, And nodoubt many of thoſe that were caſt out of the earthly Canaan (according to the threats of the legal Covenant) did by the Grace of God through Faith and Repentance inherit the heavenly, and divers of them came again to the earthly alſo; yea divers times, God remitted the temporal puniſhments alſo upon their repentance, Deut. 4. 30, 31. & 30. 1. 2 Chron. 15. 4. & 12. 7, 8. 1 Sam. 12. 19, 20. which is manifeſtly the indulgence of the Covenant of Grace, Neh. 9. 31. To draw up all: The concluſion of the former argument is granted, to wit, That there was another Covenant, that is, another managing and miniſtring of the Covenant of Grace under the Old-Teſtament than in the New, which goeth under the name of another Covenant; but this maketh nothing at all againſt the ſtanding Covenant of Grace, of Righteouſneſs, Life and Salvation by Jeſus Chriſt, which was, is, and ſhall be in all Ages of the Church; for that legal Covenant ſtandeth under it, and inſtead of fighting againſt it (unleſs it be by mans abuſe of it) doth Service to it, the ceremonial things being types of Chriſt, the promiſed Canaan of Heaven; And the moral law, unto the firſt Table whereof the ceremonies are annexed, as their political Laws (going under the name of the Horeb-Covenant Jer. 34. 13, 14.) were to the ſecond Table; I ſay, the moral Law (ſo ſtrictly preſs'd upon them) was to urge them to betake themſelves to Chriſt and the Covenant of Grace; yea ſo alſo do the ten Commandments now by a moral convincement, though not by a cermonial affrightment. The old Covenant did indeed differ from the Goſpel-Covenant, that is, from the adminiſtration of the Covenant of Grace in Goſpel-times; but it was no way oppoſite to the Covenant of Grace in the ſubſtance of it, but auxiliary to it.
4. Obj. We find Gal. 4. 24. two Covenants expreſt.
A. That Doctrine is delivered to thoſe that would be under the law, as appears v. 21. that is, who did ſeek Juſtification by the Works of the Law; unto whom there are always two Covenants to be preſented.
1. The Covenant of Works in its proper nature and ſtrict obligation to Death and Damnation, if there be not perfect Obedience, I ſay, to ſuch the Law and Covenant of Works are to be preſented, in their full and naked force (as Samuel preſented a King 1 Sam. 8. 10, 11.) to let them know when they are ſo willing to be under the Law, what, and how ſervile and woful a ſtate it is that they put themſelves under.
2. The Covenant of Grace alſo is to be ſet forth, to let them know that they are deprived of it through their own default, and by their adhering to the Covenant of Works, and muſt be caſt out as Adam out of Paradiſe, and Hagar and her Son out of Abraham's family. Yea ſo it is ſtill, they that will be ſaved by their Works, or partly by Chriſt and partly by their Works, are excluded the Covenant of Grace, and ſhall have no benefit by Jeſus Chriſt, Gal. 5. 2. but are remitted to the Covenant of Works and Act. 25. 12. Ibis ad moſen. with Act. 26. 32.to Moſes court (as Moſes ſtands in oppoſition to Chriſt) to be tried there.
No doubt therefore there are two Covenants, that is, a Covenant of Works before the fall & a Covenant of Grace ſince; but there are not (after the fall) two binding Covenants, ſave in the ſence before mentioned: for the Covenant of Works and the Law, ſhall hold, none in Fetters that comes to Chriſt; but if they will not come to him, that Law will ſurely hold and hamper them, bind them hand and foot, and caſt them into utter darkneſs. Howbeit in this caſe, the Obligation of the Covenant of Works is acciedntal, becauſe men (through their ignorance and pride) refuſe the Covenant of Grace that would relieve them, Rom. 10. 1, 2, 3.
5. Obj. In Heb. 8. 7, 8, 9. &c. there's a plain diſtinction of Covenants firſt and ſecond, and the Covenant which God made with them when he led them out o… the Land of Egypt, is ſaid to be eſtabliſhed on leſs excellent promiſes, yea to be faulty, and that which was to decay, wax old, and vaniſh away: can theſe things be ſaid of the Covenant of Grace? if not then there was another.
A. The firſt and ſecond adminiſtration of one and the ſame Covenant, are called by the name of the firſt and ſecond Covenant; as the name of Covenant is give… to Circumciſion, Gen. 17. 9, 10. and the name of the New-Teſtament is given to the Cup in the Lords-ſupper, 1 Cor. 11. 25. to wit, becauſe the Old and New-Teſtament was, and is, clothed, carried, adminiſtred and confirmed with and by theſe Ordinances: Now theſe Acceſſories to the Covenant in the Old and New-Teſtament are ſo different, that there is the aſpect of two Covenants, when it is but the ſame Covenant in ſeveral forms and ordered in ſeveral ways according to the ſtate of the Church of God of old and in theſe laſt times. The Jews began their day in the evening, the firſt part whereof therefore was dark, the later light, yet it was but one natural day; and ſo but one Covenant of Grace in the darker adminiſtration of the Old-Teſtament, and the brighter of the new. Now for the particulars mentioned in the Objection, the Apoſtle ſaith indeed;
1. That the ſecond Covenant is better, as the Sun is better to us in Summer than in Winter; for then it is vailed and clouded, but in Summer bright: So the firſt adminiſtration was clouded with many ceremonies, ours is bright and glorious; yet the ſame Covenant ſtill, as the ſame Sun: And (better promiſes) doth not imply promiſes better for the matter, Heb. 11. 13. and ſubſtance, for there cannot be a better promiſe than the firſt promiſe, Gen. 3. 15. which runs through all the Old-Teſtament; but better for the clearneſs, fulneſs, ſweetneſs, and efficacy of them under the ſecond adminiſtration.
2 Whereas the firſt Covenant is ſaid to be Faulty: (Faulty) doth not ſignifie that which is leſs right but leſs perfect; not that which is leſs and inferiour as to approbation, (both being ordained of God) but as to operation, not leſs juſtifiable but leſs clear and comfortable, notwithſtanding all this the good and glorious Covenant of Grace lay at the bottom.
3. As for decaying and vaniſhing away, that ſhews not a different Covenant; for all the vaniſhing is in the adminiſtration, the ſubſtance is ſtill left: To conclude this prolix diſcourſe, 1. The Covenant of Works (made with Adam in his Integriry) was ſwallowed up in that Covenant of Grace, Gen. 3. 15. by which it ſo ceaſed that no man can now be ſaved by it, becauſe of his inability to keep it: Nor ſhall be condemned by it, if by Faith he lay hold upon Chriſt that hath kept it; only it is reſumed in the Old-Teſtament, not as contracted for the ſubſtance of it, but as preſented for the ſervice of it to the Covenant of Grace.
2. There are two Caſes wherein the Scripture makes the greateſt difference between the Old Teſtament-Covenant and the New.
1. When they be compa…ed together, to ſhew what is proper to …i her, as 2 Cor. 3. 6, 7, &c.
2. When the Old Covenant is adh… red to for Juſtification of life, as Gal. 3. 21.
But the former difference is only adminiſtratory, and the latter accidental.