The manifold vvisedome of God In the divers dispensation of grace by Iesus Christ, In the Old New Testament. In the covenant of faith. workes. Their agreement and difference. By G. Walker, B.D. pastor of Saint Iohn the Evangelist in Watlingstreet.
Walker, George, 1581?-1651.

CHAP. XV.

NOw having laid downe the a∣greement, and difference be∣tweene the new and old Covenant of grace, that is, the Covenant as it was made with the Fathers before the law, and the Covenant as it is now plainly published in the Gospel, It Page  128 followes now that I should shew the agreement and difference betweene the same pure and plaine Covenant of grace in the Gospel, and the mixt Covenant wch God made with Isra∣el on mount Horeb by the Ministery of Moses which consisted partly of the Covenant of workes, and partly of the Covenant of grace (as is before noted.) If I should insist upon all the Differences and Agreements which are betweene these two Cove∣nants, I should repeat all the agree∣ments and differences which I have before declared to be betweene the Covenant of nature and of grace, and also betweene the old Covenant of grace and the new. For the first part of the Covenant which God made with Israel at Horeb, was no∣thing else but a renewing of the old Covenant of works which God made with Adam in Paradise. And the second part which God made with them, first obscurely when he gave them by Moses the Leviticall Lawes, and ordeined the tabernacle, the Ark, and the mercy seate, which were types Page  129 of Christ; and secondly more plainly in the plaines of Moab which is set downe in the book of Deuteronomie; this was nothing else but a renewing of the Covenant of grace which he had before made with their Fathers, Adam, Abraham, Isaac, and Iacob. And therefore the same agreements which I have before shewed to be be∣tweene the Covenant of nature and of grace, the same are betweene the first part of the Covenant which God made at mount Sinai, and the Cove∣nant under which we now live in the Gospel. Likewise there are the same differences, one only excepted; for whereas in the first Covenant of na∣ture God and man were friends, both just and righteous, both lovers, and neither of them offended; now in re∣newing the same Covenant with Is∣rael, the parties were at variance, for God was provoked to wrath, and man by sinne was become an enemy, even as they were at the making of the Covenant of grace.

In like maner, if we consider the second part of the Covenant made Page  130 with Israel, it being the same with the old Covenant of grace, we shall finde betweene it and the new Co∣venant of the Gospel, the same agree∣ments and differences which I have last before shewed to be betweene the old and new Covenant of grace. Wherefore I will now take the whole Covenant which God made with all Israel by the ministery of Moses, as it consists of both these parts joyntly together, and so I will compare it with the Covenant of the Gospel, and shew the agreement and differ∣ence betweene them.

And first for the things wherein they agree, besides those before na∣med, wherein the parts of the Cove∣nant made with Israel, doe agree with the covenant of the Gospel, I find but two onely. First, they agree in the* maine and principall end, namely the revelation of the glory of the goodnesse, justice, and mercy of God in mans salvation; at this they both ayme, and in this they both agree. Secondly, they both agree in this, that* both of them doe promise unto us Page  131 justification and salvation in Christ, and both require in us a continuall endeavour to fulfill the whole law, as neare as we can every man in his own person. For although Christ is the end and fulfilling of the law for righteousnesse to all true beleevers; yet after that we are justified by his righteousnesse, it is required in every one of us, that we should labour to a∣void every sinne against the Law, and doe all holy duties which the law re∣quires, so farre as we are able: this we promise in Baptisme; and whosoever doth wilfully live, and continue in any sin, and purposely abstaine from good when occasion is offered, and omits holy duties which the law re∣quires, as observing of the Sabbath, hearing of the word, and such like, we count him a carnall man, and he hath no part as yet in the Covenant of grace. For he that is justified, is also mortified, and sanctified, and cannot purposely continue in any sin of omission or commission.