A Complete History and Mystery of the Old and New Testament

Rock, 1 Cor. 10.4. not one drop of true Piety could be squeezed out of them, and now 'tis become a common Proverb, such a one is as hard-hearted as a Jew. Thus Jerusalem that now is, (saith the Apostle) is in Bondage with her Children, and gendereth to Bondage, which is Hagar, Gal. 4.24, 25. they were, as was once said of the Romans, Homines ad servitutem parati, so dis-spirited after their murdering Christ, that they truckled under every Aggressor, and like their Brother Issachar, became Asses couching under all burdens, Gen. 49.14. They were so Degenerated from that Free, Noble, and Heroic Offspring of Abraham in their Ancestors days, that they seemed rather to descend from Hagar the Bond-woman, than from Sarah that Noble Lady and Princess, seeing Partus sequitur Ventrem, the Birth follows the Belly. This is the Character of the Earthly Jerusalem, so subjected to the Heavy Yoke of Ceremonies, Sacrifices and Circumcision (which the Hagarens or Saracens observe at this day) that 'tis said, neither they, nor their Fathers were able to bear it, Acts 15.10. Besides, that horrible Dread which was upon their Rebellious Fore-fathers at the giving of the Law upon Mount-Sinai, Exod. 20.18, 19. is upon their Spurious and Degenerate Off-spring to this day; and this (saith the Apostle) is an Allegory or Figure of the Old Covenant, as Sarah is of the New, and New Testament Church, which he calls the Heavenly (in opposition to the Earthly ) Jerusalem, which in the Hebrew Tongue, is, Jerushalajim in the Dual Number, importing (as their Cabbalists confess) the Upper as well as the Lower Jerusalem; and its name [Jiru-Shalom] signifies a Vision of Peace, so it well shadoweth the Gospel of Peace, or the New Covenant, Luke 2.14. Rom. 5.1. & 10.15. 1 Cor. 7.15. Eph. 2.17, &c. and this New Covenant is said to come from above, or to be above.

1. Because God the Father revealed it, not by descending down into the Mount (as he did at the giving of the Law) but remaining in Heaven, he sent it down by his own Son; this the Author to the Hebrews teacheth, Heb. 12.25.

2. Because Christ the Head of the Covenant, and of his Covenanted Church, did Descend out of Heaven, and Ascended thither again, from whence he governeth his Church, and maketh good his Covenant (in all) to her.

3. Because the Christian Church (in Covenant with Christ ) hath her being and well-being, her birth and breeding, &c. from above, John 3.3, 5. and hath her Conversation in Heaven while her Commoration is on Earth, Phil. 3.20. Col. 3.2. This Covenant is the Mother that brings forth all Believers, both Jews and Gentiles, and therefore is it called [Jerusalem above] not so much from the place where it now is (for the Christian Church (wrapped up in the Swaddling-bands of the Covenant of Grace ) is now below militant on Earth) as from the Fountain and Original from whence it floweth; it came from Heaven, as John Baptists Baptism did, Matth. 21.25. and seeketh after heavenly things, Col. 3.1, 2, 3. This is the Allegory when under the True History, lieth hid some sense and signification of higher matters, and nobler mysteries. The Apostle here argueth from that which was taken for granted among the Hebrews, to wit, that beside the Historical sense of those Scriptures of the Old Testament, there was another Anagogical sense more eminent and spiritual than the literal story: This the Rabbins call Midrash & Dibre kephullim, Verba duplicata, words that are Typical be doubled with things that are Antitypical, as Moses Maimonides saith. As Abraham 's Family was then the True Church; so undoubtedly the principal Events that did befall that Family, were as so many lively Types, what should befall to the Jewish and Gentile Churches. There is a sweet harmony and similitude betwixt Abraham's Family and the Church of God (his Family) wherein the Jewish Church was the first Mother with her Children under bondage of the Law, answerable to Hagar the Bond-woman (who was the first Mother in Abraham 's Family) and her Bond-children; and the Gentile Church was but the second Mother answerable to Sarah, yet a Free-woman, and brought forth Free Children (as she did Isaac ) under Gospel-freedom, and Heirs of the Promise. Under these figures are represented the two Covenants; the Old and the New, which indeed are but one and the same Covenant of Grace, if we consider the matter and scope thereof, yet is it called two, in respect of the time and manner of its Dispensation, as appeareth after. Sarah and Hagar (saith Paul ) signify the two Testaments (as the word [ 〈 in non-Latin alphabet 〉 ] strictly taken is rendered) and a Testament is properly the Will of the Dead; but here in a more general sense 'tis taken for the two Covenants.

1. That of the Law given upon Mount Sinai, which gendred [an Off-spring] unto Bondage, for the Jews served the shadows of many burdensome Ceremonies, and that from a naked fear of punishment, for the Law did strike a Terror and a Servile Fear into their Hearts, whereof Hagar the Handmaid, and Sinai the Mountain▪ (signifying both one thing in the Apostles Phrase) were a Figure.

2. That of the Gospel, wherewith that of the Law, (notwithstanding its differing Dispensation) did (in its Effect and substance) agree, as the Law was our School-master to bring us to Christ, Gal. 3.24. The Church in her Childhood was put under a Tutor, which presupposeth an Authority that is only Temporary, and to be grown from, [manum Ferulâ subduximus] the Church is got above those severe Disciplines of Shadows and Ceremonies, all which yet pointed to Christ; and this Umbrage of the Jewish Pedagogy lasted until Christ (who is the Substance of these Shadows) came into the World: There were (indeed) some false Apostles in the Primitive Times, who would have continued the slavish Ceremonies of the Law, in opposition to the Spiritual Liberty of the Gospel; such Paul found in the Churches of Galatia, who would not only make these two Covenants diverse, but also contrary; therefore the Apostle writes an Epistle to rectify this mistake, saying, These things are Allegories, Types and Figures, shadowing out that one great Truth contained in the Covenant of Grace. 'It is true, the Covenant of Works (made with Adam before the Fall) and the Covenant of Grace (made after the Fall) be two distinct and contrary Covenants: For though they do agree,

• 1. In having the same Author, God.
• 2. The same Parties, God and Man.
• 3. The same End, God's Glory and Mans Good.
• 4. The same Tenure, both after a sort be Conditional (though their conditions differ) not Absolute; Yet these two Covenants do differ much: As,

1. In their Terms, Tenure or Conditions; the former requires performing, the latter believing; Do and live, saith the first; Live and do, saith the second, Gal. 3.12. and Acts 16.31. Do this and live, saith the Covenant of Works; Believe and be saved, saith the Covenant of Grace; yet as the former requires a Faith in the Creator (though it knows no Redeemer. ) The Jews professed that they believed on God, John 8.41. and Christ acknowledged it, John 14.1. They believed, God loved Man as Created Holy, and continuing in that Holiness; whereas the Faith of the Gospel is, that God loveth lost Man, a Sinner in his Savior, Tit. 1.1, 2. So the latter Covenant requires Works, Tit. 2.11, 14. and Mat. 5.16. though it be a Covenant of Grace, and not of Works, as the matter of our Justification, as performed by our own strength, and as preceeding a Legal Faith; believing God will love me unto Life, because I have Works first as the ground of this Faith, whereas the Grace of the Gospel requires Faith first, and then Works, Tit. 3.8. Let them which believe be careful to show forth good Works: First live (to wit, by Faith ) and then do, this is the Obedience of Faith so called, Rom. 16.26. See that you have then a working Faith; whereas 'tis the usual saying and sentiment of the most and best Divines, that Faith is the Condition of the Covenant of Grace: For a right understanding of this Notion, mark well these following Considerations.

The first is, The Covenant of Grace is a Free Covenant; 'tis a Covenant of Free Grace, both in the promising and in the performing part; as Free Grace did from all Eternity purpose and propose it, so the same Free Grace doth in fullness of time perform and accomplish it: There was no Obligation on God's part to propound a second Covenant to fallen Adam after he had forfeited the first; but this Covenant did flow freely from God, ex gratiâ misericordiae, out of his most gracious and condescending Mercy after the Fall, as the other did, ex gratiâ Favoris, out of Amicable Favor and Friendship to his Creature before the Fall; both were freely given, and both in Paradise: To Adam under his double capacity: No Man can maintain the Dominion and Sovereignty of God that asserts an Obligation on God's part in any Overtures to his Creature before he bind himself firm thereto. The great God is no way Debtor either to Persons or Things until he make himself so (first) by his own free and gracious Promise.

The second Difference betwixt the Covenant of Works and of Grace is, the latter was made with a Mediator, but the former without one, for then there was no disagreement betwixt God and Man before the Fall, but after the Breach was made by Mans first Transgression, there stood need of a Mediator, and Christ is called the Mediator of the New Covenant, Heb. 9.15. and 12.24. Before sin entered, God and Man were one, and in unity. Hence the Apostle argueth, A Mediator is not a Mediator of one, Gal. 3.20. but sin became the Makebate, and set God and Man at odds and variance; as Mans Eating Forbidden Fruit was the Transgression of God (his Makers) Law, and when God was one party offended, and Man was the other party offending, then there was need of a Mediator.

NB. 1. If the penitent Prodigal found compassion in his Earthly Fathers Bowels without any Mediator to intercede for him, notwithstanding his high offenses, 〈 in non-Latin alphabet 〉 , how much more may we (if truly penitent) hope to find compassion in our Heavenly Fathers Bowels, Psal. 103.13. and Mat. 7.11. having a Mediator, and such a Mediator as 〈 in non-Latin alphabet 〉 , God-Man, Christ Jesus is, whom the Father heareth always, John 11.42. and answers him with good words and comfortable, Zech. 1.13. Oh sweet.

2. Miserable is the condition of those that never took hold of this Covenant of Grace, Isa. 56.4, 6. but hopes to be saved by the Covenant of Works; their good deeds cannot outweigh their bad ones, Job 9.3, &c. If they would wage War against Divine Justice with Ten Thousand good Works, 'twill War against them with Twenty Thousand bad ones and overcome them, & contrà.

3. No better are they that have no Interest in Christ the Mediator, who is our peace, Eph. 2.13. and by whom all blessings come, John 1.16, 17. Eph. 1.7. Psal. 68.18. and Eph. 4.8. 2 Cor. 2.20.

The third Difference betwixt the Covenant of Works, and that of Grace is, In the former, Divine Acceptation begins at the Action, and so goeth on to accept of the Person; the Work renders the Worker or the Person working acceptable to God; but in the latter this Divine Acceptation first begins with the Person, and then goes on to the Action; the Work cannot be accepted before the Worker be so in the beloved one Christ, Eph. 1.6. In the Covenant of Works God accepts the Person for the Work or Actions sake, but in the Covenant of Grace God accepts, respects and rewards the Work or Action for the Persons sake. This may be thus Illustrated. The Tenure of the Covenant of Works runs thus, [Do and live] upon which Father Ambrose hath an excellent Gloss, saying, God (the Creator ) called all his Created things good, and very good, at the end of every Days Creation, yet when he had Created Man, he speaks not one word of the goodness of his Creature Man, not so much as [Tob] good, much less [Meod Tob] very good, and why so? saith he, Homo priùs probandus quàm approbandus, &c. Man must first be proved before he be approved; but alas, Man [bal Jalin, non pernoctavit] abode not one Night (as the Hebrew signifieth) in his Honorable Estate Wherein he was Created, Psal. 49.12. He failed in his Action, so God accepted not of his Person: But the Tenure of the Covenant of Grace runs thus [Believe and live.] The Worker must be a Believer, before the Work can find Acceptance, according to that saying of Father Augustine, [omnia opera Infidelium sunt tantùm splendida peccata] all the Works of Unbelievers are no better than shining sins; their very praying (a Religious Action) as well as Plowing (a Civil Action) is an abomination to the Lord, Prov. 15.8. with 21.4. As Copress will turn Wine or Milk into Ink, so Unbelief turns all their Natural, Civil, Moral, or Spiritual Actions into Sin; their Plotting and Plowing mischief, Hos. 7.15. and 10.13. is Iniquity, and not only so, but whether they Plow or Play, or Pray, or Eat, or Sleep, to the Impure and Unbelieving all things are impure, Tit. 1.15. Their very Incense stinks of the Hand which Offereth it, Isa. 1.13, 14, 15. though of itself it be a most sweet and precious Perfume: Yea, their own Table (much more the Lord's Table ) becomes a Snare to them, Psal. 69.22. and their very Prayer (though materially good) is formally bad, and becomes sin, Psal. 109.7. whereas the Prayer of the Righteous (whose Persons are first accepted) is God's delight, Prov. 15.8. his Melodious Music (even to a Charm or Inchantment, as the Hebrew word Lachash, Isa. 26.16. signifieth) unto his Ears, Psal. 18.6. as Honey-drops to his Taste, Cant. 4.11. and his most fragrant perfume to his Smell, Psal. 141.2. Insomuch that God-hearing Prayer (as if charmed with their Prayers) breaks out into these words, saying, Ask of me concerning my Sons, and concerning the work of my hands command ye me, Isa. 45.11. Oh the latitude of that Royal Charter! What improvement may fervent Faith make thereof? Luke 18.1, 7. Jam. 5.16, 17. This great Truth concerning the Persons Acceptance before the Action of any can be accepted, may be exemplified by sundry Scripture Instances; As,

First, Gen. 4.4. and Heb. 11.4. [ God had respect to Abel and to his Offering, &c.] God's Respect was there and then first to his Person, and then to his Oblation; his Sacrifice was Respected by, and accepted of God, because himself was justified by Faith first. Abel was a Believer, and one under Grace in his Person; hereupon Divine Respect or Acceptance being first to himself, ascended secondly to his Sacrifice: Whereas, on the contrary, Cain was an Unbeliever, and not under Grace; and therefore, though he Offered as well and as good as Abel, God having no respect for his Person, had as little for his Offering, Gen. 4.5. But unto Cain and his Offering God Respected not. Cain was under the Covenant of Works, which was first made betwixt an holy God and an holy Man, wherein Man stood upon his own Legs, and by his own strength, and in his own Person, without a Priest to bear his Sin, to Offer his Sacrifice: Adam had no more need of a Priest in his Representative Covenant (wherein he represented all Mankind descending from him) than the Angels have in their Personal Covenant, (so called, because they had not their Being by Descent, (as Mankind hath) but were all Created at once) to wit, while both Adam and Angels stood in their Integrity, but when that Covenant was broken, Abel (being a Believer) had a Back-door, and a Surety or High Priest,

1. To present his Person, as to stand in his stead, to bear his Name, both upon his heart and upon his shoulders.

2. To offer his Sacrifice, &c. This gave Acceptance to his Person and Offering, but Cain was an Unbeliever, and all such men have no more benefit by an High Priest, than the Devils have (only to Men there is a possibility, and not unto them) while they continue under this broken Covenant; he was under the Covenant of Works, as appeareth by God's saying to him, If thou dost well, shalt thou not be accepted? Gen. 4.7. Under which Covenant there can be no Acceptation of the Person, while there is found any Imperfection in the Work (not transmitted to a Surety,) Gal. 3.10. Cursed is everyone that continueth not in all things contained in the Law; any one failure in the Work procures a Curse on the Person. This therefore is the complete Compendium of the Gospel, that the Work is accepted for the Persons sake, not contrà.

The second Instance in Scripture is, Judge 13.22, 23. Manoah said to his Wife, We shall surely die: This Opinion did grow (as 'tis supposed) upon that ground [There shall no man see me and live] Exod. 33.20. Though what they saw was [Merchabah velo Rocheba] The Chariot in which God Rode, but not the Rider, as the Rabbins phrase is, which Jacob and Moses had seen before these two: But his Wife having the stronger Faith, shores up her fainting Husbands Faith with three strong Arguments, wherein she reasoneth from the Acceptance of their Oblation, to the Acceptance of their Person, saying, If the Lord-would slay our Persons, he would not have accepted an Offering at our hands, &c. where she excellently argueth, 1. That seeing God had accepted the Sacrifice which himself had commanded; 2. Had Ascended up marvelously in the flame of it; And 3. Had promised them, that before they died, they should have a Son, who would begin to Deliver Israel, &c. All which were not signs of his Anger, but of his Favor to their Persons. The cogency of her whole Discourse lieth thus; seeing in the Covenant of Grace, the Person must be accepted before the Action or Oblation; when the Offering is accepted, then is the Person or Offerer much more.

The third Instance in Scripture is, 1 Kings 18.23, 24, 29, 38. Two Bullocks were provided for discerning the True God from False God's, the one for Baal's Prophets, to sacrifice to their God's, the other was for the Lord's Prophet, Elijah: The former had the first choice; they took one of the Bullocks which they best liked. Elijah grants all the Advantages, to prevent all pretences that their God was sullen, and therefore silent; both of them offered the same kind of Sacrifice, and if either were better than the other, the Priests of Baal certainly chose it; the Privilege was theirs as to both Dignity and Priority: Elijah 's Sacrifice did not differ from theirs either in matter or manner, notwithstanding his was accepted, and theirs rejected, because God had no pleasure in their Persons, as he had in him. Actions are accepted from Persons that be purified.

Inference 1. Woe and alas to those yet in the Old Adam, and under the Covenant of Works! let such bring to God a thousand of Rams, and ten thousand Rivers of Oil, all their Devotion is but a beautiful Abomination, Isa. 66.3. God saith to them, I have no pleasure in your Persons, neither will I at your hands accept any Oblations, Mal. 1.10. I regard not your selves, therefore I respect not your Services. To the wicked God saith, What hast thou to do? &c. Psal. 50.16.

2. Those in the Covenant of Grace are comforted, that a Cup of cold Water is acceptable from them, more than the many good works the Pharisee boasts of he had done, Luke 18.12. If God hath accepted your Persons, your Works (though never so weak) shall be accepted also. Jacob sought the Blessing by wrong means; yet, though God loved not lying (which might have brought a Curse rather than a Blessing ) God saith, Jacob have I loved; hence his frailty is pardoned, and the blessing procured.

The Fourth Difference is, the Covenant of works is called foedus favoris & pactum Amicitiae a Covenant of Favor and Friendship, but the Covenant of Grace is called Faedus Redemptionis ceu Reconciliationis & pactum misericordiae: the Covenant of Redemption and Reconciliation of Peace and Mercy: The former was made between the Creator and the Creature, when neither party was at variance, but the latter was made between a Sin-Revenging God, and a Sin-Committing Man, or a Rebellious Sinner, both these Covenants God made with Man in Paradise, according to Adam 's double State, while he was placed therein.

First, In his state of Innocency, wherein there was then no variance betwixt God and Man, yet this is well called a Covenant of Favor and Friendship, for God as he is Creator, hath an absolute Sovereignty over Man (his Creature) as the Potter hath Power over the Clay, &c, Adams best of Beings (next to Angels) his noble Nature, Life and Dominion over all Created things, were all undeserved Favors, bestowed by his Maker upon him, who might have made him a Worm, and not a Man, yea he might have given to Adam an Image much Inferior to the Image of God, which consists in Knowledge, Righteousness and Holiness, Gen. 1.26. Eph. 4.24. Col. 3.10. All these flowed from God to Man ex gratiâ favoris from a Divine Friendship to him, more especially his entering into a Covenant with him, being a free Agent, and under no obligation to do so: In the five first Verses of Job 4.1. the great God proposeth some posing Facetious and Ironical Questions to that poor mortal man Job, concerning that great Sea-Monster the Whale, amongst others this is one, he asks him [will he make a Covenant with thee?] to wit, will he compound where he cannot Conquer? no he scorns it, as a thing Infinitely below him: the Hebrew reading is [will he cut a Covenant with thee?] (alluding to Jer. 34.18. cutting the Calf in Twain, and the contracters passing between to bind the correspondency of their Wills, and themselves to be so cut in pieces in case of either failure) no, his Stomach is too stout to stoop thus low: Oh then how much lower did the Great God stoop, in so Voluntarily (without any Natural Necessity upon him) binding Himself to Man (as well as Man to Himself ) in a Covenant, this was wonderful condescension, seeing the distance 'twixt the Whale and Job, though it was vast, yet was it but Finite, as 'twixt one Creature and another, but the distance 'twixt God and Man (the Creator and the Creature) is Infinite: The Psalmist calls it, God's humbling himself, in vouchsafing to look out of himself upon the Angels in Heaven, Psal. 113.4, 5, 6. how much more low condescension it is in the most high God, to look out of himself upon Man (made a little lower than the Angels, Psal. 8.5.) and to enter into a Covenant with him, wherein, that Man might not think much (as if God were an Austere Master ) to yield ready Obedience, he is pleased to engage himself in promising an Honorable recompense, even in this very Law-Covenant (in the State of Integrity) there were overtures of Divine Favor: As

1. That Man was not made something else worse than Man, but made his Master-Piece in the whole Creation (as before) in the Image of his Maker, who might have made him a Toad or other loathsome Creature.

2. That God gave all Creatures to Man for his use and ease, the Horse to ride upon, and the Fruits of the Earth, &c. to feed upon. Man should not look upon his borrowed Body, and his borrowed Soul, yea all that he is or has, but he must seriously reflect in admiring and adoring Divine Favor, and its out-goings in all, they are all the good gifts of a superlatively good God. When he Rideth, he should bethink himself, whence is it, that I am the Rider, and the weary Horse the Carrier? this is from the goodness of God. So in case of Health, Life and Liberty, &c. Lord, what is man? and who am I? saith David: How many want what I have? But above all,

3. That whereas the Supreme God (out of his uncontrollable Sovereignty) might have commanded work without wages, yet he covenanted to give wages for work, yea such wages as were far beyond the merit of the work. Mans penny-work of poor (as well as pure ) Duty, must be so richly rewarded as with a Paradise-felicity: There is no proportion between them.

NB. Inference hence; If there were so much Divine Favor and Friendship in the Covenant of Works, as, whereas the absolute Law-giver might never have vouchsafed to look out of himself (contenting himself with his own inconceivable Happiness within himself) or might have laid a Law upon Man to make Brick without Straw, and to work without wages, yet is pleased to bargain with him for hire: He covenants (as well as commands ) saying, Do this and live.

Thus even the first Divine Law (in this Law-Covenant ) was wonderfully sweetened with some Divine Love. A little work (in that easy prohibitive Precept, Thou shalt not eat forbidden fruit, &c.) was sacilitated with a promise of very great wages. How much more doth the goodness of God abound and overflow in the Covenant of Grace made to Man? 2. In his state of Corruption, when he had broke the first Covenant by his Disobedience, and brought himself under the Curse of that Covenant, yea and could by no means cure himself of that Curse, then God freely from himself, and from his own 〈 in non-Latin alphabet 〉 , or good pleasure of his will, Eph. 1.5. (not from any merit or motive on Mans part) brought in the Covenant of Reconciliation, called Foedus Misericordiae aut Gratiae, the Covenant of Grace and Mercy. Indeed the Covenant of Works was in some sense a Covenant of Grace, (though it was not the Covenant of Grace) for there can be no Covenant between a finite Man, and the infinite God, but there must be some Grace in it, some Gracious Condescensions. 'It is true, 'twas rather Law-Grace, than Gospel-Grace, for there was no Gospel-Grace in the first Covenant, that Grace was the purchase of Christ 's Passion ( that Lamb slain from the foundation of the World, Rev. 13.8.) for completing the second Covenant; yet if Grace be taken (not strictly, but) largely, for undeserved goodness, so there were sundry respects of Grace in the Covenant of Works; Man (even before the Fall) could not merit those three Divine Vouchsafements aforesaid; God did not grant them out of Debt, but out of Grace. This second Covenant was made also with Adam in Paradise after the Fall, Gen. 3.15. as the other was made with him before the Fall, Gen. 2.17. where the Promise is implied in the Threatning expressed, [Obey and live] is understood in [Disobey and die] where Death is the Curse of that Covenant, which being made with Adam (as a Representative of Mankind ) continueth still in force to all that are as yet in him. But there is superabundant Grace in the second Covenant, therefore it is called [ 〈 in non-Latin alphabet 〉 ] by way of eminency, The Covenant of Grace. Though it was a Glorious Condescension in God to look out of himself upon the holy Angels in Heaven, and upon holy Adam on Earth, yet is it a far more Glorious Condescension for the holy God to look down so low as sinful Man, seeing sin setteth Man further below a Worm, than a Worm is below an Angel. The Inference from hence:

1. Oh then! how should we cry out with the Apostle, 〈 in non-Latin alphabet 〉 . Oh the depth of the Riches, both of the wisdom and knowledge of God! Rom. 11.33. We should stand with Paul (that great Mirrour and Miracle of Free Grace, 1 Tim. 1.15.) upon the banks of this Ocean of the Covenant of Grace, and spend ourselves in contemplation of the boundless and bottomless, yea endless Dimensions thereof, and in Admiration and Adoration of a gracious God therein. The measure of Grace in this Covenant is modus sine modo, a measure without a measure: Its breadth and length, its height and depth (one Dimension above the three in Philosophy ) are all surpassing knowledge. Eph. 3.18, 19, 20. They are 〈 in non-Latin alphabet 〉 , impervestigable, leaving no vestigia or footsteps for carnal Reason to trace out, and 〈 in non-Latin alphabet 〉 , imperscrutable, not the sagacity of the greatest Sages, no nor the sapience of the wisest Angels are able to search out, 1 Cor. 1.20, 21. & chap. 2.8, 9. & 1 Pet. 1.12. & 1 Tim. 3.16. The Divine Grace (wrapped up in this Covenant ) is so deep, that the sins of the vilest sinner in the World cannot sink him beyond the depths thereof, may he be but enabled by Faith to swim thereon; no not a Manasseh, who defied God, murdered Men, and deified (or worshipped) Devils; nor Mary Magdalene, who was possessed with seven Devils, all dispossessed hereby.

2. But take heed lest any take hold of the Devils Covenant instead of God's, saying, I shall be saved (by this Covenant ) though I live in my sins. Alas! this clause the Devil (that old Deceiver ) foisteth into God's Covenant, to make thee die in thy sins too, John 8.21, 24. You had better die in a Ditch, or in a Dungeon, as die in sin; then are ye damned to all eternity. Without holiness no man can see God, Heb. 12.14. 'It is called an holy Covenant, Dan. 11.30. If you cause it to indulge you in your unholiness, you make it the Devils Covenant, not God's, who will never own Satan's forgeries and interlinings for his own hand-writing. You must be holy, as God and his Covenant is; either take it as he tenders it, or you cannot partake of the blessing by it.

NB. The Arminians do indeed affirm, that the Lord was under some compulsion and constraint to make the second Covenant, for (say they) the Covenant of Works was so rigid, that God could not carry it on, and follow it out, unless he should cast Infants into Hell for a sin, which was none of theirs (save only by imputation) and which was pardoned to the first Man who committed it; therefore (say they) God, having a natural Antecedent Love and Desire to save all Mankind, was necessitated to make this Covenant of Grace with all Mankind, none excepted. See Corvinus contra Molinaeum, cap. 8. sect. 7. and cap. 9. sect. 5. Answer, This gross mistake doth not only bring the great God into the same strait, which Darius (the King) was brought into, when he would have gladly delivered Daniel, but could not do it, Dan. 6.14. But also (which is far worse) 'tis to say of God, what the blind Jewish Talmud Blasphemously saith of him, that God hath a secret place wherein he afflicts himself, because he Burnt the Temple, and delivered up the Jews to Captivity, for both which he drops down every Day two Tears into the Ocean, and for Grief daily smites himself upon his Breast with both his Hands: Talmud Doctrine. fidei Judaicae ord. 1. disp. 7. & ord. 5. Tract. 8. 'It is likewise to say of God as the Turkish Alcoran chap. 43. saith, That God and his Angels do wish well to Mahomet (their Prophet) but cannot free him from Death, which the Fates had Destined. Yea, lastly, This Arminian mistake maketh the true Jehovah to be no better than what the ignorant Heathens imagined concerning their Impious Jupiter, who (they say) doth daily deplore the Irresistible Destinies, when he could not possibly divert them: What is all this but to think wickedly of God, that he is just such a one as ourselves? Psal. 50.21. made up of passionate Affections, such as are Desires to have all, both Men and Angels, both Elect and Reprobate to be Eternally Saved, but he cannot help the matter with all his Omnipotency, and therefore must (upon the same account) take on and be sorrowful, that he cannot procure the Salvation of all; thus they do not only put Fetters upon God's Almighty Hands, but also lay strange Restraints upon the free overflowings of his Free Grace and Goodness.

The second Consideration is, The Covenant of Grace is a free Covenant on Mans part as well as on God's; as God had no Obstacle or Obstruction in himself (as is aforesaid) to oblige him to it, so neither had he any Objective Idea of good, or Object of Complacency in Man (either seen or foreseen) which moved and drew forth the compassion of God to give fallen Man this Covenant of Grace; no, his own Free Grace, and the good pleasure of his Will, Eph. 1.6. was his only Motive, Ground and Foundation thereof: According to that Maxim in Divinity, Idea Dei non advenit ei aliunde, God fetcheth not any Motives to or Reasons of his Love from without him, but they flow freely from within himself to fallen Man, who was then left without Money, he could pay no price for this New Covenant, Isa. 55.1, 3. God freely gave him this Covenant, as 'tis said concerning Abraham, I will give thee my Covenant, Gen. 17.2. So the Hebrew [Veetenah Berithi] ought to be read and rendered, though it be otherwise in our Translation, which yet reads the like Phrase to a plainer purpose, Numb. 25.12. Hebr: [Nothen lo eth berithi Shalom] I give unto him my Covenant of Peace, both which Scripture Phrases do jointly imply, that the Covenant of Grace is a Free Gift of God to Man: And this great Truth is most Excellently Illustrated from that Intricate (yet Divinely Inspired) Expression, Deut. 7.7, 8. Behold, or lo he loved you, because he loved you, which may seem idem per idem, a Woman's Reason, yet is it a most manifest Demonstration, that the ground of God's Love to Man is solely in himself, and comes wholly from himself. Moses (that Man of God, who was so oft and so long in the Mount with God) could assign no other Ground or Reason why Israel became [Gnam Segullah] a peculiar people, Exod. 19.5. Deut. 7.6. Mal. 3.17. (where the same word [Segullah] is used and read, (God's Jewels) in Covenant with their God above all the common Stones of the World, but this, God frankly chus'd them for his Love, and then firmly loved them for his choice. Seeing all the World was his, he might choose or refuse at his own pleasure; nay, he tells them plainly, 'twas not for your Righteousness, Deut. 9.5. but 'twas done freely, finding no Motive thereunto in them more than in others, 'twas only because he had a delight to love them. Lo Betsidkathekah, Rak Chashak leahabah otham. 'Twas not for your Righteousness, 'twas only God delighted to choose them for his Love, Deut. 10.15. and to rest in his choice, Zeph. 3.17. And with Moses agreeth Samuel (another Chancellor of Heaven) saying, [Ho il Jehovah legnash oth ethkem lo legnam] It pleased the Lord to make yon his people, 1 Sam. 12.22. the Hebr. Jail signifies to Swear, 1 Sam. 14.24. It not only pleased God to give them this Covenant, but he also Swore it to them: And with both these two doth David also concur, saying, [Ki Chaphets Bi] he made over such and such Mercies to me, because he delighted in me, 2 Sam. 22.20. Chaphets implies the highest content, even delight; hence the Church is called God's Chephsibah, Isa. 62.4, his delight: Thus David (speaking of himself) was God's delight, but speaking of God's people, he saith, they had their Mercies, [Kiretsitham] because God had a favor to them, Psal. 44.3. The word Ratsah signifies the highest complacency, Psal. 149.4. Thus also Ezekiel, chap. 36.22. and Jacob, Gen. 32.10. yea, all the Holy Patriarchs and Prophets did not dare to darken the Glory of Free Grace, but all unanimously exalted it, and gave it the highest honor, themselves mean while sitting down in the Dust under the lowest Abasement.

Inference. It follows hence, that no Man can enough admire the Free Grace of God, which is the Fundamental Cause of all Divine favors (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 styleth 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 Honorable 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 Intrinsic Nature and Essence it is absolute not conditional, therefore is it called 〈 in non-Latin alphabet 〉 a Testament (wherein Men do absolutely dispose of their Goods) but never 〈 in non-Latin alphabet 〉 , 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 called 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 show 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 God's giving him his Covenant (for 'tis ever called the Lord's Covenant ) became God's Friend, and God would not hide anything 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 called 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 Sovereignty 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, What 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, and it was Truth that performed it to Jacob, as the Prophet saith expressly, 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 Works is made with Man standing upon his own legs, 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 mar'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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , and neither 〈 in non-Latin alphabet 〉 , nor 〈 in non-Latin alphabet 〉 , 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 complete Conformity to the Law, for then 'tis God's 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 expressly, 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 itself, yet hath it no grounds for its Egress to the Creature without himself, or itself; 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 Jacob's 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 merely the manifestation of the glory of God's 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, showing, 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 fallen 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 and 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: 'It is true, thou art not able of thyself, and by thy own strength to stand, but God (in Covenant with thee) is able to make thee stand, Rom. 14.4. C ••• mit thyself 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 itself poor, naked, blind and miserable in itself; and though enriched with the Gold and unsearchable Riches of Christ, Revel. 3.17, 18. Eph. 3.8. yet dare not glory in itself, 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 myself to differ from others, 1 Cor. 4.7. but 'tis the Free Grace of God (not the Free Will 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 favor of Pharaoh ) to make the Difference: How much more may the great God make a Difference, his Sovereignty, Prerogative and absolute Dominion marking neither Merit nor Dismerit from without, as Rom. 9.22, &c. Where is boasting then? It is excluded; by what Law? by the Law of Works? 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 muzzled 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: 'It is not my Righteousness, Deut 9.4, 6. but God's 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 differed 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 well 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 easy, 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 required such a Tale of Brick, but found no Straw, &c. though the Grace of the Gospel was revealed to them, yet were they ambitious of Slavery, yea, of plain Beggary (as 'tis called, 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 complete 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 fallen, but is still in his state of perfection, as Adam was at first, and by consequence, that Man hath no need of God's 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 fullness 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 showeth 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 public 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 showeth 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 offense 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 offenses 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 favor 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.

7. In the Foundation, the first was founded upon the Free Will 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 forever: Indeed the Covenant of Works, 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 forever.

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

The (1.) Respecting God's 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 God's. 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 God's Unchangeable purpose within, himself that it should stand forever 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 promised 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 forever, 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 nowhere 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 Honor (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 fallen 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 complete 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 (anymore 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 Virtue of Sin; therefore (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 truly 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 God's Law, ver. 97. as his Rule and Counselor, 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 (Christ's chief Herald) proclaims Victory over Sin and Death, with a World of Solemnity and Triumph, through Christ, who had disarmed Death, and unsting'd Sin, by satisfying the curse of the Law, as he hath taken away not Sin itself, but the Guilt of it, so not Death itself, 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 quickening 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 called 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 thirty 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 nullify 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 God's 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 honor 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 Wrath, 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 settleth it upon a well grounded tranquility: 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 [ 〈 in non-Latin alphabet 〉 ] What lack I yet? Christ could have told him, thou art therefore guilty of the breach of every Commandment, because thou conceitest thyself to be a keeper of all, and thou therefore lackest everything, 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 Wind, 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 hanged upon the First Covenant, he had perished Eternally, and all his Posterity with him, yet was he finaliter & objective, 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 public 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 privilege 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?
• 2. Who is your Tutor; corrupt Nature, or the Spirit of Grace?
• 3. Do ye hang your Hope on self Righteousness, or on Christ's? 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 Works and of Grace, I come to the next point of Enquiry, what the Covenant on Sinai was, and whether it was a Covenant of Works, 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 Works, 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 Works 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 Zion 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 Christ's (the Seed of the Woman promised to fallen 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 comprised 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 fallen 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 Satan's subtlety 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 Flood, 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 God's favor 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 Foederis & 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 God's renewing it with Abraham, and that in a clearer manner of manifestation than either of the former, and therefore probably is he honored 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 renewed this Covenant of Grace with three public 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 promised a Savior, and through this Savior (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 expressed in those few words, as appeareth by his instructing his Sons to Sacrifice, wherein was shadow'd out the Blessed Savior; hence all Mankind are more mercifully dealt with, than according to the rigor 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 public 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, God's Covenant of Peace to Man is then re-enforced, 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 public Person (who escaped those two great Evils aforesaid) was Abraham, called 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 God's 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 called the Oath which God Sware unto Abraham, Luk. 1.73. 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 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 Trials, 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 public 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 promised 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 God's 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 Melchizedek, 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 virtue of God's Covenant with 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. 'It is there called Mercy to Abraham, for God's 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; showing, 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 complete, without he have his Members, who are therefore called his fullness, 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 astonished at this condescension, 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 tendering this Covenant, and abasing himself (even below himself) to such an unworthy Worm hereby lifted up above itself; thus his Children must lie at God's Foot, Isa. 41.2. and cry, Who 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. 'It is called 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 showing 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. merely 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 show 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 Abraham an Idolater, Josh. 24.2. It was not Grace in fallen 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 virtue 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 shows it was the Seal of Sinai 's Covenant; but this of Sinai is so, Deut. 8.18. Levite. 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. showing thereby, as by all their Sacrifices (so many Types of Christ the Grand Sacrifice) that without shedding of Christ's 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 Works, 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 pressed 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 Works, 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 fallen 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 Shows and Shadows of our Savior, the Body, so 'twas a darker dispensation of the Covenant of Grace to Israel.

2dly. Consider, The offspring of Abraham the Jews were of two sorts; there was his Carnal and his Spiritual Seed, represented to us in God's 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, called 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 Lord's 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.

The 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 God's Intention, as by their own Corruption, whereby they scorned 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 ( fallen 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 God's 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. 'It is 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 extinguished, 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 God's 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 choke the good seed, wherefore, lest it should be lost forever, 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 entered 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. God's Law is Mans Light, Prov. 6.23. laying all open, as 1 Cor. 14.25. and threatening 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 〈 in non-Latin alphabet 〉 signifies, as also 〈 in non-Latin alphabet 〉 , 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 or School-master, and so it had a twofold respect to the Covenant of Grace; the first is antecedent, as it prepared them for, and pressed 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 Counselor 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 entering 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 shows 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 Christ's 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 fallen, and the keeping of the Law was become impossible to Man, therefore 'tis enough improbable as to God, that he should press it upon fallen 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. 'It is 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 itself, 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 public person ) all his posterity whom he represented, and therefore holy Paul, (to show the Malady of fallen Mankind, doth declare from Rom. 1.18. to chap. 7.13. how all men (both Jews and Gentiles ) do come short of God's 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 God's 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 fallen 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 Works, 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 Words, Psal. 12.4. nor in our Works 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 Works of the Law, because of the sinfulness of Mans Nature, and weakness of fallen Flesh, Rom. 8.3 and Gal. 2.16. The Covenant of Works 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 end 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, Levite. 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 Lord's anger, if Grace prevent not its Execution. Now every Mans guilty Conscience doth convince him that he is a breaker of God's. Law times without number, so is under God's 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 God's 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 choose rather to remain in their Natural Unregenerate Estate under the Law or Covenant of Works, 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 Christ's Adversaries, Heb. 10.27. 'It is 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 called the Damnation of Hell, Matth. 23.23. which hath pain without pity, misery without mercy, and torments without end, and past all imaginations. If God's present wrath be so unbearable, Prov. 18.14. as 'tis able to break the back of the mightiest Monarch, Dan. 5.6. It made Belshazzar's knees knock against each other with trembling : It made Judas choose 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 involved 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 men's 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 Savior, 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 befall Mankind in this World, are but as a painted Fire to this wrath to come; even according to Mans Fear, so is God's Wrath, Psal. 90.11. Let a man fancy or fear never so much, he shall be sure to feel more when God's wrath falls upon him, yet our dear Redeemer knew the power of God's 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 favor 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 nowhere 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 forever.

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 step 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 favor 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 [ 〈 in non-Latin alphabet 〉 so reprove