fo of all the promifes made therein concerning things temporall to the feed and posterity of Abraham, as they stood in reference to the Covenant of Grace. All that were outwardly circumci fed, were not partakers of the fpirituall bleffings promifed, yet was not Circumcifion altogether unprofitable unto them: but as they were within the Covenant, fo did Circumcifion feale unto them the bleffings of the Covenant. If they were externally in Covenant only and by profeffion, it confirmed the promises of the carthly Canaan and fome other outward things whereof they were partakers: If they were internally and effectually in Covenant, it confirmed the highest bleffings unto them, which they obtained by faith. It appeares then, that all are not in Covenant after one manner, nor doe all that be in Covenant, equally partake of the fame bleffings: they that be outwardly in Covenant partake the outward and bafeft part of the Covenant, they that be truly in Covenant obtaine the highest but what bleffings Loever they enjoy, they are given according to the Covenant of Grace, and not of workes, given of free bounty to them that yeeld but partiall and fained obedience, and not merited by their works. But of this more at large in the next Chapter.

From all this it followeth, First, that all the faithfull are of the fame faith with Abraham, The Father and the Sonnes fpirituall be of the fame beliefe: as they doe partake of the fame fpirituall priviledges. It is one God that juftifieth the circumcifion and the uncircumcifion, and it is the fame faith whereby the Promifes of mercy are embraced. Zaccheus is called the fon of Abraham, and he beleeved in Chrift as did Abraham.

2. Not only Promifes of temporall good things, but of fpiritu all and eternall were made to the Patriarks in the Covenant of Grace,and fought and obtained by them. They looked for a City whofe builder and maker the Lord is. Remiffion of finnes and Heb.11.11.12. life everlasting was preached in the Covenant,fealed in the Saciament,and typified by the Land of Canaan. To conceit the Fathers to be an affembly of bruite beafts, which looked to be fed with earthly bleffings alone, is highly to dishonour them, and leffen the grace and mercy of God towards them."

3. Sacramentall phrafes, wherein the name of the thing fignified is given to the figne, are ancient and familiar; as Circumcifion is called the Covenant,and the rocke Chrift. Why then should

our Adverfaries stumble at this, that in the Sacrament of the Supper, The Bread is called the body of Chrift.

4. In this expreffion of the Covenant, the fpirituall good things promifed therein are limited to Abraham and to his feed. But all Infants whatfoever, are not comprehended under the feed of Abraham. To fay many thoufand thoufands are excluded from the feales and outward adminiftration of the Covenant, when yet every one is partaker of the good promifed in the Covenant, is to fpeake of our felves, and not according to the Word of God. We will not tie the grace of God to outward meanes: but ordinarily we cannot affirme they pertaine to the Covenant of Grace, and obtaine the highest bleffings promifed therein, whom God doth not vouchsafe so much as outwardly to receive into Covenant.

CHAP. VII.

Of the Covenant of Grace under Mofes till the returne of Ifrael from the Babylonish Captivity.

Ow we are drawing downe to Mofes his time, and that inanifeftation of the Covenant of Grace, which was revealed to the Church by his Miniftery. The curfe of Gods revenging juftice had now feized upon mankind for many generations, even thoufands of yeares, fo that now it was time for God to remember mercy in the midst of wrath, and to breake out into a clearer expreffion of this free gratious Covenant, extended to a people fprung up into a great number, and to be joyned together in an outward policie. The Covenant of free grace running downe in Abrahams feed was daily caft out, and grew wilde, as in the Ith maelites, Edomites,Syrians, &c. therefore God was now pleased to knit the feed of Abraham together in a stronger, and (as I may call it) a ftate Covenant, that things might grow better and not worfe. The body of the people to whom the Covenant pertained, was now growne populous and numerous, fo that either it must grow wild,and come to nothing by it owne weight, or else be brought under the Covenant of God into a state and nationall Church.

The Covenant which God made with Ifrael is called the Old Teft ament

Teftament or the Law, not because it was firft, as fome fuppofe, but because it was to wax old, and to give place to the more excellent Covenant fucceeding, and finally to be abolished.

But here at the firft we meet with a great difficulty, How, and whether at all the Covenant of Grace, was manifefted by Mojes?

Some make the Old and New Teftament, as the Covenant of workes and grace, oppofite in fubftance and kind, and not in degree alone: and that to introduce an unfound diftinction, viz, of promise fet against Covenant or Teftament, as though God conferred Grace unto the Fathers only by promife, and not by Covenant, leaving all that Mofes puts under Covenant to be the Covenant of works and old Teftament, not confidering that God calleth his promife of Grace to Abraham a Covenant. Gen. 17. 1. be ing in every branch a compleat Covenant : not adverting that the Apostle (who knew how to fpeake according to the fence of the old Scriptures) cals the promise made unto Abraham a Covenant or Teftament. Gal.3.17. and the Covenant of promife, diftinguifhing the degrees of manifeftation. Ephef.2.12. Neither can it be proved, that ever God made the Covenant of works with the creature fallen: but whenfoever the Scripture fpeakes of: Gods entring into Covenant with man fallen and plunged into finne, and for finne deferving wrath, it must be understood of the Covenant of Grace, as (hall be fhewed hereafter.

Others make the Old Teftament a Covenant fubfervient to the Covenant of Grace, and defcribe it to be that which God made with Ifrael in Mount Sinal, to prepare them to faith, and to inflame them with a defire of the promise and Evangelical Covenant (which otherwife had languifhed in their minds) and to reftrain them from wickedneffe as it were with a bit and bridle, untill the time wherein God fhould fend the Spirit of adoption into their hearts, and governe them by the Law of liberty. This they make to agree with the Covenant of nature in this, that in both the one partie contracting is God,the other man,both hath a ftipulation annexed, and that the fame in refpect of the mo rall Law: the promife is the fame in generall,and both leade unto Christ. But to differ from it in this, that the Covenant of nature was made with all men, but this whe Ifraelites alone; that was made with man created and perfect in Paradise, and had

Heb. 8.3.

no

of the Meffiah under the fhadowes of types and rites: the new doth containe the fulfilling of the tipes and figures, Mofes is the typicall Mediatour of the Oid Teftament: Chrift is the true Me diatour of the New. The old is fealed by the blood of Sacrifi ces: the new is ratified by the 'blo od of the Mediatour the and death of the Teftatour. The Old by oblations did not pacific the wrath of God, nor purge the confcience: the new containes the true propitiation in the blood of Chritt. The old was imperfect, intolerable, weake, and therfore to be abolished: the new perfect, cafy, and to continue for ever, &c. with o ther the like before mentioned. And many things herein are spoken truly, but how all thefe differences fhould ftand, if they be not Covenants oppofite in kind, it is not eafy to understand. Some few have laboured to reconcile them one of these two wais. First that the Old Teftament doth promife life eternall plainly under the condition of morall obedience perfect, that is undera condition altogether unpoffible, together with an heavy burden of legall rites and an yoke of most strict pollicie, but covertly under the condition of repentance and faith in the Meffias to come prefigured by tipes and ceremonies, that by this forme of doarine, worship and policie, a proud, groffe, and stife-necked people might be more tamed, and convinced of their owne un righteoufneffe: and that by fuch a pedagogue they might be led to Chrift, who was more obfcurely manifefted under thofe fhadows. The fecond is, By a distinction of Mofes his propofition of the Law from God unto that people: which (as they would) is done either with exaction of perfect obedience deferving eternall life, and threatning eternall curfe to all that continue not in every thing of the booke of the Law to doc it, Deut.27.26. or in a comfortable moderation and india promifing bleffings to those who doe what they can to performe it. The first is a perfect and exact draught of the Law of prime nature: the fecond a perfwasion and incouragement to corrupt nature to ftirre up the relicks of power and the Image of God upon hope of future good. The first is propounded to all mankind, this to the Church, though others, take benefit by it. In the first the Law breaths nothing but wrath to fallen nature, for that hath no grace nor mercy, Joh.1.17. In the fecond Mofes fpcakes Gofpell to the Ifraelites for the outward happineffe of particulars, and the profperity of the whole.

The

The firft and rigid propofition is of the Morall Law alone, and as it was contained in the first writing, Exod.10. The fecond is laid downe in Mofes whole frame and ceconomy to that people. The firft ftands in full oppofition to the Covenant of Grace, containing a perfect Covenant of workes: but the fecond is and may be fubordinate to the Covenant of Grace, as will appeare. And this diftinction (as they conceive) is further ftrengthened by the preparation unto the firft delivery, Exod. 19. and what ftriétneffe was there required in the people to prepare themselves for their perfons, and what a ftraite charge was given not to come neere the Mount, leaft they die, Verf. 12. in the delivery what terrible voices, lightnings, thunders, fire, &c. with the quaking of the earth, fo that neither Prieft nor people must come neare leaft they fhould be confumed of wrath in the giving of the Law, which when the people heard and faw, they could not endure, but defired Mofes to be Mediatour betwixt God and them, leaft if they fhould heare God, they should die: which was the ground of that Aphorifme, who ever faw God and lived; yea fuch was the terror that Mofes himselfe faid, I feare and quake, Heb.12.21. Thus the Morall Law was firft given by God but not written till the fe cond going up, Exod.24.12, where God promifeth to find the tables, and write in them with his owne finger and fuch was the feare of the fecond delivery, that Mofes was glad to lenifie the former by reading the judicialls, which he had writ, and to offer facrifice.

And thus Mofes goes up the fecond time, and receives the two tables tarrying there forty dayes. Whileft Mofes stayed the people brake the Covenant by Idolatry. God fent Mofes downe, and by wife providence fo ordered, that Mofes brake the Tables of the Covenant; and now was all dafht, and Mofes to begin againe to mediate for this finne in Aarox and the people, Exod.3 2. 19.Deut.9.Hitherto in the delivery and writing of the Law Mo rall thunders nothing but wrath: and the more Law, the leffe obedience,till the Law was vailed and fhadowed from them in the curfe of it. Mofes having thus travailed and broken those bare and open Tables, wherein was curfe and plague with open face painted, he is called up againe. Exod. 34. Dent.2.1. but confider with what alteration. For first Mofes now must hew the Tables, God would not deale with that, fignifying that he would

have