The true bounds of Christian freedome or a treatise wherein the rights of the law are vindicated, the liberties of grace maintained, and the severall late opinions against the law are examined and confuted. Whereunto is annexed a discourse of the learned Iohn Camerons, touching the threefold covenant of God with man, / faithfully translated, by Samuel Bolton minister of the word of God at Saviours-Southwark.

CERTAIN THESES, or, Positions of the Learned JOHN CAMERON, Concerning the three-fold Covenant of God with Man.

1. Thesis.

COvenant in Scripture, * 1.1 doth sometimes signifie the ab∣solute promise of God, without any restipulati∣on; as was that Covenant which God made with a 1.2 Noah presently after the flood, freely promising never to destroy the world againe by water; of this kinde b 1.3 is that Covenant, in which God promiseth to give unto his Elect, faith and perseverance: to which promise there cannot be conceived any condition to to be annexed, which is not comprehended in the promise it selfe.

2. Thesis. * 1.4

But it often falles out that the name of

Covenant is so used in holy Scriptures, * 1.5 as it is evident thereby is signified the free premise of God; yet with the restipula∣tion of our duty, which otherwise, though there were no such intervening promise, it might both be required of God, and also (if it so pleased God) ought to be per∣formed of the creature.

3. Thesis.

This distinction of the Covenant, doth depend upon the distinction of the love of God, and for there is love of God to the creature; from whence every thing that is good in the creature hath wholly flow∣ed, & there is the acquiescent love of God in the creature; and this the creature hath received; not for any thing from it selfe, but from God, as it was loved with that first love of God; that love, for bet∣ter understanding, we call Gods primary or antecedent; this, Gods secundary or consequent love: from that we say, doth depend both the paction and fulfilling of the absolute Covenant, from this depends the fulfilling of that Covenant, to which is annexed a restipulation, not so the pa∣ction, for that we say, depends on the first love.

4. Thesis.

For in the absolute Covenant, there is nothing in the creature that doth impell God either to promise, or to performe what he hath promised; But in that Co∣venant to which a restipulation is annex∣ed, God doth fulfill what he hath promi∣sed, because the creature hath rendered what is required; And although God hath made such a Covenant, wherein he hath promised so great things, upon condi∣tion of mans performance, yet all this proceeds from the antecedent love of God.

5. Thesis.

So great things, I say, because to pre∣scribe a c 1.6 measure of reward, is an action of a most free will not of Gods nature, when yet d 1.7 to render any thing in reward of due service from the creature, and to promise that, doth altogether belong to the consequent love of God, which is not only voluntary love, but a naturall pro∣pertie in God, who of his own proper nature doth incline to the reward of good, as to the punishment of evill; when the antecedent love of God is altogether vo∣luntary.

6. Thesis.

We are here to Treat of this Cove∣nant, to which is annexed a restipulation; and because it is not one simple Covenant, we shal distribute it into its severall kinds, and we shall strictly examine what doth agree to every kinde, and in what manner they differ among themselves.

7. Thesis.

We say therefore there is a Covenant of Nature, * 1.8 another Covenant of Grace, and another Subservient to the Covenant of Grace; (which is called in Scripture, the e 1.9 old Covenant) and therefore we will deale with that in the last place; gi∣ving the first place to the Covenant of Nature, and of Grace; because they are the chiefe, and because they have no re∣spect to any other Covenant: although we doe not deny the Covenant of Nature, in this corruption of our nature, to be sub∣servient to the Covenant of Grace, as it doth inflame the minds of men with the desire of it; which thing yet it doth by accident: Seeing this is not the Scope of that Covenant, of which we shall speake more largely f 1.10 hereafter.

8. Thesis. * 1.11

The Covenant of Nature, and the Co∣venant of Grace doe agree,

1. In the generall end; Gods glory being the end of both.

2. They agree in the persons Cove∣nanting, who are God and Man.

3. They agree in the externall form, in that a restipulation is annexed to thē both.

4. They agree in the Nature, in that both are unchangeable.

9. Thesis.

They differ, 1. In the speciall end; * 1.12 for the end of the Covenant of Nature, is the declaration of Gods justice, but the end of the Covenant of grace, is the declaration of his mercy.

2. They differ in the foundation; for the foundation of the Covenant of Na∣ture, is the Creation of Man, and integri∣tie of mans nature; but the foundation of the Covenant of Grace, is the redempti∣on of man by Christ.

3. * 1.13 They differ in the Qualitie and manner of the Persons Covenanting; for in the Covenant of Nature, God the Creator doth require his due, or right, of man pure and perfect; but in the Cove∣nant of Grace, God as a mercifull Fa∣ther doth offer himselfe to a sinner, woun∣ded

with the conscience of sinne.

4. They differ in the Stipulation; In the Covenant of Nature, naturall righte∣ousnesse is required, but in the Covenant of Grace, faith alone is required.

5. They differ in the promise; In the Covenant of Nature, eternall and blessed life is promised, but yet an g 1.14 ani∣mall life, to be lived in Paradise: but in the Covenant of Grace a heavenly and spirituall life is promised.

6. They differ in the manner of San∣ction or ratification. In the Covenant of Nature there was no Mediatour; hence the Covenant of Nature was not promi∣sed before it was published. But the Co∣venant of Grace was first promised, and long after was published and ratified in the blood of the Sonne of God.

10. Thesis.

Iustice and Faith doe differ; * 1.15 as giving, and receiving, for Iustice gives to God [his due], Faith receives [from God what is not our due]; Iustice is placed in the mutuall Love of God, Faith in the perswasion of the love of God. But yet these are ioyned in an unseparable tye; yet so, as Faith doth precede, Love doth fol∣low; Faith is the Cause, Love the effect;

Initial and weake faith, begets love, though lesse fervent: Perfect and com∣pleat faith, begets burning affections; therefore righteousnesse, or justice pre∣supposeth (as they say) faith: and on the contrary, faith doth necessarily conclude [or presuppose] love, as the conse∣quent of it.

11. Thesis.

Whence there ariseth a threefold question, neither unprofitable, nor diffi∣cult to unfold. 1. Why in the covenant of Nature God doth not in expresse tearmes require faith, but odedience and love? 2. By what right faith and justice, or righteousnesse are opposed in the cove∣nant of Grace, seeing they cannot be se∣parated? 3. Whether, and how that faith which exact justice doth presup∣pose in the covenant of Nature, doth dif∣fer from that faith which God requires in the covenant of Grace?

12. Thesis.

To the first Question we answer. * 1.16 That God never did require faith of man, save onely by consequence.

First of all, because there was not any so much as probable cause given unto man, of distrusting, in the least, the love

[and favour] of God; for as much as sin had not as yet set footing in the world: * 1.17 quite otherwise it fals out in the cove∣nant of Grace, which is made with a conscience terrified with the sense of sin, and which is able no otherwise to raise up her selfe, then by earing that there is nothing at all that is required of her, but onely faith; that is, onely to perswade her selfe, that she is precious unto God, and accepted of him.

Secondly, in the covenant of Nature is considered what it is that man is in∣debted unto God, and that is exacted of him * 1.18 according to the strictnesse and ri∣gour of justice (for it is Iustice and Holi∣nesse, that he oweth). But now in the covenant of Grace [is considered onely] what God reconciled in his Sonne, is wil∣ling to make tender of to man, and that he tenders freely.

13. Thesis.

To the second Question we answer; * 1.19 that faith in the covenant of Grace is not therefore opposed to the righteousnesse of man; Because formerly they were not able to consist together; or for that they could not be together (yea verily as hath beene said, they mutually grant and

deny each other) but because in one and the same Court (as we may so speake) they cannot concur together to the iusti∣fying, or acquitting of a man; for in the Court of Iustice, in which it is so called Iustice, from the covenant of Nature; either the iust man is acquitted, or the unjust man is condemned: Neither is it here directly questioned, whether hast thou beleeved that thou art precious unto God; but whether hast thou loved God? Whereas in the Court of Mercy this is not [primarily] and properly demanded, whether hast thou loved God? but, whe∣ther or no, hast thou beleeved? and if thou hast believed, thou shalt thereupon be ac∣quitted; and if not, thou art then imme∣diately bound over to the Court of justice [there to answer it.]

14 Thesis.

To the third Question we answer: * 1.20 That faith, which the exact iustice of man in the Covenant of Nature presup∣poseth, in this agreeth with the faith which is required in the covenant of Grace, in that both are from God; both are a perswasion of the love of God; both doe beget in man the mutuall love of God; because faith abounding, Love also aboūd∣eth;

and faith languishing, Love doth languish; and faith extinguished, Love also is extinguished. But they differ, first, in the foundation; for the faith which the justice of Nature doth presuppose, is foun∣ded upon the title of a perfect Creature, and therefore, now it hath no place since the fall of Adam; for although God doth love the Creature in it self; yet as it is cor∣rupt with sin, so he hateth it: no one ther∣fore is able to perswade himself that he is beloved of God, upon this title as he is a creature, (for as much as all have sinned) and so [by consequence] neither can he truly, nor set so perswade himselfe that he loves God. But the faith of which men∣tion is made in the covenant of grace, is founded upon the promise made in Christ. Secondly, not withstanding both are from God, yet the faith which exact justice in the covenant of Nature presupposes, is from God (as the Schooles speake) by way of Nature: whereas the faith which is required in the covenant of grace, is from God too; but so as by way of supernaturall grace. Thirdly, the iustice which the faith of Nature doth beget was mutable; because the faith from whence that Iustice or Righteousnesse

did flow, did depend upon a principle of nature, mutable: But the holinesse which the faith of the covenant of grace doth beget, is eternall and immutable, as pro∣ceeding from an eternall and immutable principle; to wit, the Spirit of grace. Fourthly, the iustice which the faith of Nature doth beget, notwithstanding it was perfect in its kind; yet in the nobility and excellency of it, it fel much below that holinesse which is begotten by the faith in Christ. And whereas even the most holy in this life do fal far short of that originall justice [or righteousnesse,] this so comes to passe from the penury and scantnesse of faith; but here in this place, we doe understand faith in the most emi∣nent [and superlative degree of faith, such as it shall be hereafter] in the life to come.

15. Thesis.

Here againe two Queries may be pro∣pounded, the first is this: 1. If the holi∣nesse and faith of Adam was mutable, how might he be said to be secure? And then in the second place: 2. After what man∣ner holinesse may be said to be the effect of faith so united to it, that it can be by no meanes separated from faith; seeing

that [hereafter] in the life to come, there is no place for faith, in which yet there is the greatest holinesse.

16. Thesis.

To the first Query we Answer. It was not possible that any thoughts of that kind should once steale into the minde of A∣dam, who was wholly taken up with the sense and admiration of the Divine good∣nesse.

17. Thesis.

To the second Query we Answer. The perswasion of the love of God (which in this place we call faith) was either founded upon a Promise, but such as was not yet fulfilled; or else it was founded upon the sense of a Promise that was ful∣filled already: This latter hath its place chiefly in the life to come; the former in this life also; which therefore the Apo∣stle cals a 1.21 the b 1.22 substance of things hoped for; the c 1.23 evidence of things not seene; and this is properly called faith, and is that which is required in iustification.

18. Thesis.

Although that be true which we have said concerning the difference of the pro∣mise annexed to the Covenant of Na∣ture, and the Covenant of grace, yet for

some obscuritie that is in it, there is need that we explain it.

19. Thesis.

We doe therefore define beavenly life to be that, * 1.24 which Christ now liveth in the heavens; which is therefore called hea∣venly, because the first author of it is d 1.25 the heavenly man: and that [on the other hand] we call an animall life, which A∣dam lived before his fall, in Paradise; not differing at all in intension, but in ex∣tension onely, and duration from that life which was to be perpetnated according to the perpetuating of his obedience; and so would have redounded unto all his poste∣ritie; like as that heavenly life, the posses∣sion whereof Christ is now entered into, doth belong, by right of adoption, unto all us who beleeve in Christ.

20. Thesis.

The covenant of grace either is consi∣dered as being promised, * 1.26 or as being openly and fully promulged and confirmed; it was promised to the Fathers; first, to A∣dam e 1.27, then to the Patriarchs f 1.28, and after∣wards to the people of Israel; but it was openly and fully promulged, Now when the fulnesse of time was come, Gal. 4.4. 1 Pet. 1.12.

21. Thesis.

Which we doe [thus explaine]: * 1.29 The foundation and the Mediatour of the Co∣venant of grace is our Lord Iesus Christ; but either as one to be incarnate, to be crucified, and to be raised from the dead; or as one being incarnate, being crucified, and being truely raised from the dead, g 1.30 for never any had his sinnes remitted, but in him alone, h 1.31 who is yesterday, and to day, and for ever, Iesus Christ, true God and true man. Therefore although he was God onely before his incarnation, not∣withstanding hitherto he was no other∣therwise a Mediatour, then as God about to take upon him our flesh, and in it to performe the whole mystery of our Re∣demption; and hence it is, he is called the Lambe of God, slaine from before the foun∣dations of the world; and the Fathers were saved by his grace, even as we our selves are. * 1.32

22. Thesis.

But although the Sonne of God, before he manifested himselfe in the flesh, was in Gods account (to whom future things are present) therefore a Mediator because to come, and therefore truely through him were sinnes remitted; by his Spirit did

men both teach, and were taught; the Church by him was rightly governed; howbeit the way and manner of his me∣diation was propounded at the first more darkely; afterwards the force and effica∣cie of it became yet lesse: and lastly, it redounded but to very few.

23. Thesis.

To these we will speake severally. * 1.33 Be∣fore the first coming of Christ. That the way and manner of his mediation was propounded more obscurely, doth appeare from hence, viz. The reading of the Bookes of the Sacred Volume, called the Old Testament; in which are handled [those things] concerning the person of Christ, concerning the way and manner of his execution of his Office of Mediator∣ship; and herein also is handled concerning the Office it selfe of Mediator-ship, and the benefits that flow from thence.

24. Thesis.

That his person is described obscurely, * 1.34 appeares herein; that although it was clearely signified, that he should be true man, and that also he is true God; yet the coniunction of these two Natures, into a unitie of Person, and the speciall designa∣tion of him from the circumstances, is not

so openly propounded, as that it could be an easie matter for the faithfull, hereby to be able to attaine to such a [distinct] knowledge of Christ, as we, who live un∣der the New Covenant, now promulgated and ratified in the death and resurrection of Christ, doe now attaine unto; hereto belongs it, that his Person is so frequent∣ly shadowed out unto us under Types and Figures. Neither is it held forth to be lookt upon, but as through a vail.

25. Thesis.

So also, * 1.35 the way and manner of his Mediation; we have it sometimes laid downe, onely in generall tearmes, seldome have we it described more particularly; we have it very often shadowed [out un∣to us] but in Types and Figures.

26. Thesis.

The same course hath the Spirit of God taken, * 1.36 in describing his benefits and his office; often are they signified by words, but [then] more darkely, often are they shadowed out unto us, but by Types.

27. Thesis.

The Types whereby the Person of Christ is described unto us, are either men or things; but those wherby the man∣ner of his Mediation is described, are the

Sacrifices; and the Benefits, they are sig∣nified out unto us by earthly benefits, [as namely] by freedome from the Egyptian bondage; by entrance into the Land of Canaan [and the like.] And so the Pro∣phets by the shadowes of earthly blessings did expresse all things; yea verily our Lord Iesus Christ himselfe to his Sermons made an addition of miracles, (that they might serve) not onely to the confirmation of his Doctrine h 1.37, but also to the figuring out of those things unto us, in the cures that he wrought upon the body, which he was ready to conferre upon us, in the procuring the welfare of our soules.

28. Thesis.

But in that obscuritie, * 1.38 it will be be∣hovefull for us to observe the severall and distinct gradations. Before the Law given by Moses, the promise was more obscure; and when the law was given, unto the times of the Prophets, it was somewhat clearer; from the times of the Prophets, unto Iohn the Baptist, clearer yet; upon the preaching of Iohn the Baptist, it was now manifest; and most of all manifest, when once our Lord Iesus Christ suc∣ceeded Iohn [in person] who did both execute and promulge the counsel of the

Father, concerning the restauration of his Church; whilest he was in the ex∣ecuting of it, lesse clearely; after he had executed it, most clearely; first to his Apo∣stles after his resurrection, and then after his ascension into heaven by the solemne mission of the Holy Ghost, i 1.39 of which in its place.

29. Thesis.

But here it will be demanded, In the first place, why those things were pro∣pounded more obscurely: secondly, why so much the more obscurely, by how much the times were farthest distant from the coming of Christ. Thirdly, in what sense the faith of the Fathers might be said to be saving faith, seeing that Christ was more unknowne to them, then unto us.

30. Thesis.

To the first we Answer; * 1.40 That those things were propounded more obscurely. First, because they were to come; and prophesies, before the completion of them, ought to be more obscure, at least as respecting their manner of fulfilling, e∣specially when it is done amongst those by whom they were to be fulfilled. Se∣condly, k 1.41 the Church was then raw and in her infancie; she had not as yet attained

to her ripe age, God so ordering the mat∣ter as best seemed him, in his great Wis∣dome. Thirdly, for that it was meete to referre the cleare manifestation of this Mysterie, for Christ the great Prophet. Fourthly, l 1.42 for that their minds were to be held up in expectation of Christ; but now the hope which is seene is not hope: in a way not much unlike to this, is our con∣dition in the life to come, propounded to us here more obscurely.

31. Thesis.

To the second we Answer: * 1.43 This my∣sterie was by so much the more obscurely propounded, by how much the time was farthest distant from the coming of Christ. First, because by how much nearer the coming of Christ was at hand, by so much the more earnestly ought the minds of men be stirred up in expectation of his coming. Secondly, because by how much those times were farthest off from the coming of Christ; by so much was God pleased more clearely to manifest himselfe for other reasons also; he called upon them from heaven, he spake unto them by his Angels, &c. And by how much nearer yet the times approached to the comming of Messiah, by so much the

lesse clearely for those very reasons, was he pleased to manifest himselfe to men, and therefore they were to make up this defect (as I may so speake) after some o∣ther manner. Thirdly, the Church, looke by how much she is the nearer to her be∣ginnings, so much the more imperfect is she; and therefore to be instructed after a more imperfect manner. Fourthly, be∣fore the law given, the sense of sin was not so sharpe; the law once given, it became now sharper, yet so as it was to be most of all sharpe and piercing then at length, when the law was to be expounded by the Prophets; and when the truth of those threats, annexed to the law, should by experience it selfe, be more evidently made good upon them by so many calamities. Fifthly, for that, before the Law given, the people had not as yet undergone the yoake of the law; (which, what it is, we shall af∣terwards declare in Thes. 60. and those following.) After that the law being gi∣ven, they had undergone it, being but as yet newly entered into the covenant, they were not sensible of the burden of it, [on the sudden;] untill, in processe of time, ha∣ving by experience learned, as also having beene warned by the Sermons of the Pro∣phets, at length, when it was late first,

they felt the weight and burden of it: whence we conclude, that the Doctrine concerning the mystery of our Redempti∣on, as much as concerns the perspicuity and clearenesse of it, was not so necessary before the law given, as now that the law was given; nor now the law was given, as in the times of the Prophets; and neither yet so necessary was it, in the times of the Prophets, as it was in the time of Iohn the Baptist. Sixthly, in as much as it was but agreeable [unto nature] that those times should be so much the more ob∣scure, and darke, by how much farther they appeared at distance from the rising of the Sunne of Righteousnesse.

32. Thesis.

To the third we Answer. The measure of faith to be the Word of God: and so, that to be true and saving faith which be∣leeves all those things, that have beene revealed, and in the same manner as they have beene revealed, and therefore the faith of the Fathers to have beene saving faith, as being that which did beleeve all those things, which in those times it plea∣sed God should be revealed; and it did be∣leeve them also after the same manner, wherein they were by God revealed unto

them, and we count [not that faith, but] a sacrilegious audaciousnesse, for any man to be wise above the word of God; and to attempt to know those things which God on set purpose hath propounded to us more hidden and obscurely.

33. Thesis.

That the efficacie of Christ promised, * 1.44 was lesse then of Christ exhibited by ma∣ny degrees. First, remission of sinnes al∣though it was certaine with God, yet it was lesse perceived by reason of the cloud of the law, hanging [as it were] between. Secondly, though it was perceived, it af∣forded lesse comfort, by reason of the weake sense of sinne (which needs must be supposed to be in them, to whom there doth not as yet appeare so great a necessitie of hearing of it expiated by the death of the Sonne of God) I say, lesse comfort by reason of the weake sense of sinne, and the dimmer knowledge of that glory and life which doth attend upon remission of sins. Thirdly, the Spirit was powred forth in scant measure on the faithfull [of old,] as being a benefit to be referred till the times of Christ, m 1.45 who, it was meet, should first of all, receive into his humane nature all that boundlesse measure of the

Spirit n 1.46, and should from thence derive it unto all us. Moreover, seeing the be∣nefit of Christ, was in those times lesse knowne unto them; needs, by so much the lesse inflamed must they be with the love of God and Christ. Fourthly, the spi∣rit of bondage then reigned, because the yoak of the law was yet untaken off. Fifth∣ly, they were not carried on in a direct course to remission of sinnes, as appears by the forme of the Covenant, first enter∣ed into at the Mount Sinai; afterwards so frequently rehearsed in the Sermons of the Prophets. Sixthly, then the sense of a life to come was more obscure; as is e∣vident, from the more obscure mention that is made of it in the Old Testament, and from the horrour of Death, which seemeth to have reigned in them who lived before the sanction of the New Co∣venant in the bloud of Christ. Seventhly, it seemed not the Fathers had attained to that same pitch of glory we doe now at∣taine unto who die in Christ. First, for it was behovefull, * 1.47 that Christ should him∣selfe first enter in thereat. Secondly, be∣cause while the first Tabernacle was standing, the second was not yet unlocked. Thirdly, for that there ought a certaine

proportion and respect to be had, between the sense of the life to come, in this life, in those that are growne up, and between the fruition of the same in the life to come; but this sense now in them was weaker and much more obscure, then at this day it is under the New Testament. Fourthly, a 1.48 they were not to be made perfect without us: even as we our selves are not to be made perfect before that blessed day of the second coming of Christ; (wherein the body of Christ, that is, the Church, shall be all over absolutely per∣fect) although we do constantly affirme that the Fathers, now that they are set at libertie, out of this prison of the body, doe now participate of a blessed life; yet this we b 1.49 doe affirme moreover, it to be farre lesse excellent, then was that, whereof our Lord Iesus Christ himselfe did first participate.

34. Thesis.

The effioacie of the mediation of Christ extended unto fewer, * 1.50 being at the first re∣strained and shut up in the family of the Patriarchs, afterwards, as that grew to be enlarged. It was shut up in the people of the Iews, this we conceive was done, for many reasons. First, that thereby the

coming of Christ might appeare the more excellent and conspicuous, * 1.51 in the calling of the Gentiles. Secondly, that God might shew mercy upon all, a 1.52 for he hath conclu∣ded all under sin, therefore that he might have mercy upon all. Thirdly, that hee might stand forth a most famous Type of election in the Iews, and reiection [or re∣probation] in the Gentiles, to wit, of the Church of God, and of Satan.

35. Thesis.

But yet as our Lord Iesus Christ, by taking upon him at times mans shape, was pleased so to appear unto the Fathers, that hereby he might as it were fore-act his future incarnation: so in like manner, but few of the Gentiles, before the coming of Christ, were received into the Church of God, that hereby hee might stand forth a Praeludium also, of the future calling of the Gentiles.

36. Thesis.

Thus much concerning the Covenant promised. * 1.53 The beginning of the Cove∣nant promulged is to be fetch'd from that time, wherein Christ had fulfilled all things, which either in the Law were sha∣dowed out, or had in the Prophets beene fore-told concerning him, that is to say,

from the time of his Ascension; at what time, being lifted up to heaven, he entred with his body thereinto, and declar'd that he had sent into the hearts of his Apostles his Spirit, the Comforter, at the feast of Pentecost, in a visible shape with fiery clo∣ven tongues.

37. Thesis.

This will plainly appear to him that ob∣serveth the matter and forme of the pro∣mulgation.

38. Thesis.

1. * 1.54 For seeing this is the summe of the Gospel, or new Covenant, that all Mosai∣call * 1.55 law-giving of Ceremonies is now ceased, [ 1] and so the use of the law (under whose custody wee were detained even to the Faith, which should afterwards be re∣vealed) was abolished: Christ being now Crucified, dead and buried, and after that received into heaven. First, that remissi∣on of sinnes in his blood should be clearly and openly propounded, offered, and be∣stowed upon all, as many as by true faith beleeve that this Christ is both Lord and Saviour. Secondly, that the Spirit of A∣doption should be sent into their hearts, who doe this, with firme confidence of minde acquiesce in and rest upon this Re∣deemer,

that they no more now stand in need of the Pedagogie of the law, seeing they are * 1.56 taught of God: certainly that doctrine concerning faith in Christ, could not properly be called Gospel (though cal∣led by that name) the Mosaicall worship reigning, and that too by the allowance, and approbation of Christ, and those things not yet fulfilled, which are declared in the Gospel.

39. Thesis.

2. [ 2] This very thing appeareth so to be from the forme of the promulgation; For like as that Old Covenant (of which wee shall speake somewhat by and by) a 1.57 was promulgated, not without great pomp in the Mount Sinai, the people of Israel both hearing and beholding it, b 1.58 and swearing to it: so this New Covenant also fell out to be promulgated upon a set and solemn day, in a convention of almost all nations, with great splendour, so as it was, upon the feast day of Pentecost.

40. Thesis.

3. [ 3] And certainely, before that day, the Doctrine of faith was such, as men did seeme rather to be called to the King∣dome of God which should come, then to be commanded to rest satisfied in the present state of things: That we ascend

no higher (for the thing is clearly without all controversie) a 1.59 Iohn the Baptist sends his hearers unto Christ, b 1.60 Christ invites men unto the Kingdome of heaven (that is, the Evangelicall administration of his Church,) as being that, that was even now at hand, and should shortly be, but as yet was not present; yea verily, seeing hee was even now raised from the dead, al∣though you heare him openly professing to his Apostles, c 1.61 That all power was gi∣ven him both in heaven and in earth, and commanding them to preach the Gospel unto every creature, yet hee doth so com∣mand this, d 1.62 as he biddeth them to ex∣pect at Ierusalem, the fulfilling of the pro∣mise concerning the solemne Mission of the holy Ghost [unto them] as being in∣deed designed already, but then at length to be install'd and publikely receiv'd with extraordinary signes, whilst many should both heare it, and stand lookers on.

41. Thesis.

Here [now] would be a fit place wherein to speak more at large concern∣ing the excellency of this Covenant, but seeing the matter otherwise in it selfe is not obscure; and in comparing it with the Covenant of Nature, we have already

touched many things belonging to this place, wee will for so long defer the mat∣ter, untill we shall undertake to shew you the comparison betweene this and the Old Covenant, (which wee call by this name a subservient Covenant) of which I am now purposed to speak.

42. Thesis.

The Old Covenant, * 1.63 or the subservient Covenant, we call that, which God entred into with the people of Israel in the mount Sinai, that he might prepare them for faith, and that he might enflame them, with a desire of the promise, and of the Gospel-Covenant, which otherwise had died and languished in their mindes, [hearts,] and that withall he might, as with a curb restraine them from their impieties, even untill that very time: wherein he was purposed to send the Spi∣rit of Adoption into their hearts, and to governe them by the law of libertie.

43. Thesis.

Hence we suppose, that it is not obscure, * 1.64 why it is by us called a subservient Cove∣nant, wel-neer in the same sense, wherein it is called by the Holy Ghost, the old Co∣venant, not because it is the first (as some doe surmise) but in that it ought to wax

old, a 1.65 and to give place to a better Cove∣nant, which is to succeed it, and so it selfe at length to be abolished.

44. Thesis.

The nature and condition of this Co∣venant, cannot be more certainely sought, or more easily found [out,] then by com∣paring it, first with the Covenant of Na∣ture; and after that, with the Covenant of Grace; for it will so come to passe, by this search, that all those things being weighed, wherein it doth agree with those other Covenants, all its properties wil be brought forth to light.

45. Thesis.

It agrees with the Covenant of Na∣ture. * 1.66 First, for that in both [these Cove∣nants] the one part contracting, [or Co∣venanting] is God, the other is man. Se∣condly, that both have their stipulation or condition annexed. Thirdly, that the sti∣pulation is the same, as touching the Mo∣rall law. Fourthly, that the promise is the same in the generall. Fifthly, for that both of them do lead us unto Christ.

46. Thesis.

But they differ. * 1.67 First, in that the Co∣venant of Nature was made altogether with all men, this only with the Israelites.

Secondly, in that the Covenant of Nature was presently made w^th man, at the instāt of his Creation, and had no praeparatories at all unto it; the old Covenant long after, and had many praeparatories. Thirdly, that the Covenant of Nature doth onely binde us by the law of Nature unto due obedi∣ence. The old covenant doth oblige us far∣ther, unto ceremonies. Fourthly, seeing life is promised in both Covenants, in this, it is designed us, by the fruition of the land of Canaan, in that of Paradise. Fiftly, seeing both covenants do lead us unto Christ, the covenant of nature doth not this by it self, but by accident, the old covenant doth this by it self; for it is its true and proper scope: For God made not the Covenant of Na∣ture with men, for this end, that being op∣pressed with the weight of it, they should breath after Christ, but the last and maine end of it is this, that men should render up unto God that which is his due; but in the subservient Covenant, God requires not his right, for any other end then this, that men, upon conviction of their owne weaknesse, should flie into the armes of Christ. Sixtly, the Covenant of Nature, is founded upon the Creation and generall Conservation, the subservient Covenant is founded upon the Election of the people of

Israel. And lastly upon their freedom out of Egypt, and their conservation in the land of Canaan. Seventhly, the Covenant of Nature was therefore made, that by it men might be drawn sweetly, for it was written in their hearts, but the subservi∣ent Covenant for this end, to compell men, a 1.68 for it did beget unto bondage. Eightly, the Covenant of Nature is eternall, the old Covenant is but temporary. Ninthly, the Covenant of Nature had no regard unto restraint from outward impieties, neither as touching the principall scope of it, nor yet as touching the lesse principall. b 1.69 The old Covenant as touching its lesse princi∣pall scope hereunto hath regard. Tenthly, the Covenant of Nature was engraven in the heart, whereas the old Covenant only in tables of stone. Eleaventhly, the Cove∣nant of Nature was made in Paradise, the subservient Covenant in the Mount Si∣nai. Twelfthly, there was no Mediatour, of the Covenant of Nature; the subser∣vient Covenant had a Mediatour, that is to say, Moses. Thirteenthly, the Cove∣nant of Nature was made with man, per∣fect and in innocency, the Subservient Co∣venant, only with some part of mankinde being lapsed.

47. Thesis.

Here it may be asked, first of all, how we are drawn by the Covenant of nature unto Christ, by accident, for we said, but now, that it was not ordained mainly for this end. Secondly, how the Covenant of Nature may be said to draw men sweetly, since it doth compell rather? Thirdly, see∣ing then it doth compell, in what sense or consideration, as touching this part of it, it may be distinguished from the Subser∣vient Covenant.

48. Thesis.

To the first I Answer. * 1.70 The Covenant of Nature brings men by accident unto Christ, in that it shewed what man is in∣debted unto God, and how sore punish∣ment abideth him, who doth not pay this debt; whence it compels a man to looke to the Mediatour, seeing he beholds himself both unable to discharge the debt, and as unable every whit to undergoe the punishment.

49. Thesis.

Neverthelesse, * 1.71 it doth not this alike in all men, for in those who are guided only by the light of Nature, by reason of that ignorance which is ingenerated in the minde of man; it performes this more su∣perficially

and slightly: but those now who in the word of God doe read this due of nature; or heare it deciphered; it doth urge more strongly: But most of all strongly, those, whose minds it doth * 1.72 besprinkle or inlighten with a singular and extraordi∣nary light, to discerne clearely how much it is they owe, and how little they have payed; as also how sore a punishment they have, upon that account, demerited.

50. Thesis.

Yet this was not the end of this Cove∣nant; * 1.73 never thelesse, in that the knowledge thereof was not wholly blotted out of the minde of lapsed men, it was so ordained of God for this end, that thereto it might be serviceable, both to restraine men, and to lead them unto Christ.

51. Thesis.

And also those very things, which by accident the Covenant of Nature doth effect, yet it doth effect them after another manner, then the Subservient Covenant doth.

52. Thesis.

For first, * 1.74 in that the Covenant of Na∣ture doth restraine men from externall vices, this it doth, not for any want of the Spirits being powred forth, under the New

Testament, (whereto the restraint, that flowes from the Subservient Covenant did referre) but this it did, before that fulnesse of times, for want of the Spirit, which those times did partake of; and since the promulgation of the Gospel, it doth the same thing also, for want of the Spirit, which was promised in the new Covenant. But in what the Subservient Covenant did restraine, that it did, be∣cause the time was not as yet come: wherein God would send the Spirit of Adoption into the hearts of his faithfull ones.

53. Thesis.

For like as under the New Testament, the measure of the Spirit is one in this life, another in the life to come; so under the Old Testament, the measure of the Spirit was farre different then from what now it is under the New: and like as in that mea∣sure of the Spirit, which is bestowed un∣der the New Testament, seeing in this life it is not bestowed perfect, there is need of a curbe whereby the flesh might be restrained, which is the Covenant of Nature; so that measure which could be afforded us in the Old Covenant, for as

much as it was never afforded us perfect, had need also of a like curb.

54. Thesis.

For this cause the Iewes, both by the Covonant of Nature, like unto us, and also by the Subservient Covenant, different from us, were restrained from externall sinnes.

55. Thesis.

In like manner also doth the Covenant of Nature lead us unto Christ one way, * 1.75 the Subservient Covenant another: for the Covenant of Nature begets and stirres up thirst in men; which by Christ applyed, ei∣ther in the promise, or the Gospel, is as∣swaged; but the thirst which the Subser∣vient Covenant did excite, could be no otherwise asswaged, then by the coming of Christ himselfe in the flesh.

56. Thesis.

Therefore men, so farre forth as being pressed on by the Covenant of Nature, they are disquieted with the desire of a Mediatour; yet before he was exhibi∣ted, they desire only an Application of Christ promised, but after he was ex∣hibited, they desire the bestowing of him exhibited. But the Subservient Covenant

did not suffer men to rest satisfied in Christ, as one that was promised, but fur∣ther, it did enflame them with a marvel∣lous desire of his comming in the flesh. Iust thus under the Gospel, the Covenant of Grace doth cast in a desire, not only of that measure of Iesus Christ, which will be afforded us in this life, but it doth also ex∣cite and stirre up, in the minds of the god∣ly, a marvellous desire of the dissolution of this body, and of the second comming of Christ.

57. Thesis.

Therefore the Iewes were brought unto Christ by the Covenant of Nature, after another manner from what they were by the Subservient Covenant.

58. Thesis.

To the second, I answer, * 1.76 that we consi∣der the Covenant of Nature, according to its first institution, when it was instituted with man, entire, and uncorrupt, and not according to its accidentary use, the Na∣ture of man being now wholly corrupted and depraved.

59. Thesis.

To the Third we have already answer∣ed, (above, in Thesis 52, 53.) where we explained how men might one way be

restrained from sinne, by the Covenant of Grace, and an other way by the Subservi∣ent Covenant.

60. Thesis.

But because we have already spoken somewhat of the Coaction, that doth pro∣ceed, both from the Covenant of Nature, as also from the Subservient Covenant; it will, not unlikely, quit the labour, to ex∣plaine what and how manifold that co∣action is.

61. Thesis.

By Coaction here we understand, * 1.77 not that whereby the members of man are hurried on impetuously to the doing of those things, which by no meanes wil∣lingly they would doe, but such a kinde of Coaction [to] which there doth con∣curre some consent of will, indeed that consent not absolute, and perfect, neither yet such as is compelled, for as much as to assent, and yet to be compelled, are repug∣nant.

62. Thesis.

This so comes to passe, when what we hate in it selfe, our wils doe yet embrace, either for the avoydance of something, which we more hate; or for the atchieve∣ment of something, the love of which

doth more earnestly enslame us, then did the hatred of that; which we yet desire, for the atchievement of this.

63. Thesis.

This kinde of Coaction they feele who ever are restrained, * 1.78 by the Covenant of Nature, or by that which is Subservient, from their outward impieties; yet so, as different sorts of men, after a diverse, and a different manner; for verily wicked men, are only scared from evill, by the feare of punishment, denounced in the Covenant a∣gainst them, whereas the godly are also drawn by the love of God Covenanting with them; notwithstanding, of them∣selves they are enclining unto evill: now that, a man may call a servile, this a son∣like filiall coaction.

64. Thesis.

But the diversitie of this Coaction hath its dependance not so much upon the Co∣venant it selfe, either of Nature, * 1.79 or of that, that is subservient, as it hath upon the condition of the persons concerned in the Covenant.

65. Thesis.

For the very Covenant it selfe, in this corruption of nature, inforceth, yet so, as it doth it by a servil coaction, in them

who are destitute of faith; but by a filiall, in them who are indued with faith.

66. Thesis.

It now remaines, that we compare the subservient Covenant (which is the Old Testament) with the Covenant of Grace.

67. Thesis.

They agree first of all, * 1.80 in this, That God is the Authour of them both. Second∣ly, that both of them are made with man considered as he is a sinner. Thirdly, that both of them doe reveale sin. Fourth∣ly, that both of them doe restraine from sinne. Fifthly, that they both doe leade to Christ. Sixthly, that either is a badge of the Church of God. Seventhly, that both of them were made through the Media∣tour. Eightly, that in both of them life is promised.

68. Thesis.

But they differ. * 1.81 First, in the qualitie * 1.82 and condition of the Authour; for God in the subservient Covenant is consider∣ed as reproving sinne, and as one appro∣ving onely righteousnesse: but here now he is otherwise considered in the Cove∣nant of Grace, as one remitting sinne, and repairing a new righteousnesse in man.

Secondly, they differ in the stipulation, for this is the stipulation [or condition] of the old Covenant, a 1.83 Doe this and live; of the new, b 1.84 Beleeve, and thou shalt not come into iudgement. Thirdly, they differ in their antiquitie; for the subservient Cove∣nant was added c 1.85 to the Promises of Grace, which preceded. Fourthly, they differ in the manner of discovering sinne, for the subservient Covenant doth not discover sinne primarily d 1.86, but by expe∣rience of mans weakenesse in the keeping of that Covenant; but the Covenant of Grace doth it primarily; e 1.87 for it doth teach * 1.88 expresly that man is a sinner f 1.89, and that his happinesse is placed in remission of sinnes. Fifthly, the subservient Cove∣nant doth restraine from sinne g 1.90, but by coaction h 1.91, the Covenant of Grace, by a spontaneous and voluntarie inclination of the mindes of men. Sixthly, in that either doth lead unto Christ: the Covenant of Grace, doth this directly; the subservient Covenant, indirectly. Seventhly, where∣as both are a badge of the Church: the old Covenant is a carnall or outward badge onely of the Iewish Church; but the Covenant of Grace is a spirituall badge of the Church of the Iewes, and al∣so

of the Gentiles. Eighthly, whereas either Covenant was made by a Media∣tour; the Mediatour of the old Covenant is the man Moses, but the Mediatour of the new, is not a * 1.92 meere man, but Christ * 1.93 God man. Ninthly, i 1.94 in the old Cove∣nant the spirit of bondage is given; but in the Covenant k 1.95 of Grace, the Spirit of Adoption. Tenthly, the old Covenant was the meane unto, the end; but the Covenant of Grace the end it selfe. Ele∣venthly, the old Covenant did terrifie the consciences; the new doth comfort them. Twelfthly, the obiect of the old Covenant is man dead in sin; of the new, a conscience terrified for sin. Thirteenthly, the old Co∣venāt did indeed declare the manner how to worship God in, but performed no∣thing; the new Covenant doth discover and performe. Fourteenthly, the old Co∣venant is a * 1.96 hand-writing against us, l 1.97 but the new m 1.98 is a * 1.99 burden cast off. Fifteenth∣ly, n 1.100 the old Covenant is from Mount Sinai trembling; o 1.101 the new from Sion which is heavenly, delectable, lovely. Six∣teenthly, the old Covenant doth shut out the Gentiles: but the new receives them in. And last of all, by some this difference is further added; that whereas in either

life is promised, in that it seemes that life is onely promised to be lived in the land of Canaan; but in this is promised a life to be lived in heaven.

69. Thesis.

Furthermore the old Covenant was [a meane] unto Christ; * 1.102 considered either as it did redargue and reprove men of sinne; or as it did restraine men from sinne, or as being a Type, and a similitude of the new Covenant; the two former have beene explained already, the latter yet remaines.

70. Thesis.

There are two parts of the old Cove∣nant, the Law Morall, and Ceremoniall, * 1.103 to which also may be added their Polity: [namely, the Iudiciall Law] these, if considered in themselves, did redar∣gue and reprove man of sinne; and in∣deed the Morall Law, as through the weakenesse of the flesh it is impossible; so it declares a man not to be spirituall, and it doth restraine him from outward impie∣ties, through the intervening of the spirit of bondage p 1.104; but now the Ceremonies did set forth mans impuritie contracted by sinne. But and if we consider them as Types, so the Morall Law was the Copy

of our holinesse: the Sacrifices some of them, did set forth the death of Christ as expiatory; the rest of them did figure out q 1.105 the reasonable sacrifice of our body and minde, in respect whereof, r 1.106 we are cal∣led Priests: and those other cleansings did note out unto us the reall sanctifica∣tion of our soules in the bloud and Spirit of Christ.

71. Thesis.

Here two things will be demanded: First, how Moses could be said to be a Mediatour of that covenant, seeing he himselfe was one included in the party on the one side covenanting. Secondly, why the Sacrifices, [Sacraments] and Cere∣monies of the Old Covenant, are called carnall s 1.107; the Sacraments of the New Covenant not so; whereas Christ, or the benefits of Christ were represented as well in those, [of the Old Covenant] as in these they are.

72. Thesis.

To the first, * 1.108 I Answer. It is not ab∣surd, that both one and the same, under a divers consideration, may be both a Me∣diatour, and may yet be one included in party of the one side, Covenanting. For in the New Covenant, Christ, though he

be a Mediatour; yet as God, he likewise is the other party covenanting; so in the Old Covenant Moses, seeing he was an Israelite, and a part of that people with whom God did enter into covenant, after he had taken upon him the Office of a Mediatour, appointed him by God; he is no longer now simply to be considered as an Israelite, but as a Mediatour; ma∣king intercession betweene God and the people of Israel; and this we conceive was done, that so he might appeare to be a clearer and more manifest Type of Christ.

73. Thesis.

But from hence a greater and more weighty difficultie seemeth to arise: for seeing God is infinite, it may not absurd∣ly be demanded, In what respect could Moses be a Mediatour betweene God and man, seeing he himselfe was but a man? To this we answer: that Mediation is twofold. The one, by the benefit whereof men are truely and effectually united unto God; and this Mediation we confesse, belongeth to no other then to a person in∣dued with infinite vertue and power; and so that the New Covenant could ad∣mit of no other Mediatour then of one,

who must be God, we constantly affirme; but then we say, againe, there is another Mediation, whereof this onely is the use; to shew what the way and manner is, how God is to be worshipped in, and not to inspire into men a strength and power to performe it; nor to reconcile men unto God; but onely it propounds those things whereby it easily appeares what need they have of reconciliation: This is the Mediation of the Old Covenant: where∣fore we say not that the Mediatour of it ought to have beene of infinite power, seeing those things are not of a power infinite, but finite, and such, as may be∣long unto a creature.

74. Thesis.

To the second, * 1.109 we Answer: That the Sacrifices and Sacraments of the Old Te∣stament are deservedly called carnall, &c. Those of the New Covenant not so; be∣cause, notwithstanding these as well as those, as respecting the matter, may both be called carnall, and both spirituall, in re∣spect of the signification; yet here fals in a two-fold difference whereby they are distinguished each from other.

75. Thesis. * 1.110

The first difference is this, for that the Sacrifices, Sacraments, and Ceremonies of the Ancients had their carnall use, over and besides the spirituall signification. But the Sacraments of the New Cove∣nant have, by Gods appointment, no carnall use at all, now, but meerely spi∣rituall.

76. Thesis.

1. Neverthelesse we deny not, [ 1] but even the Sacraments of the New Cove∣nant, by the institution and custome of man, may have a carnall use, but not any such prescribed them by any Word of God.

77. Thesis.

2. [ 2] The second difference is placed in this: That the Sacraments, Sacrifices, and Ceremonies of the Old Testament did set forth Christ, and the benefits by Christ; not primarily, but secondarily, and that too, but darkely; but the Sacraments of the New Covenant do shew forth Christ primarily, and that clearely.

78. Thesis.

So Circumcision, primarily, did sepa∣rate betweene the seede of Abraham and the rest of the Nations; it did seale unto

them the earthly promise: secondarily, it did signifie out sanctification. In like manner the Passeover, primarily, the pas∣sing over of the destroying Angel; secon∣darily, Christ: so also the sacrifices, and the cleansings, they represented, primari∣ly, a certaine carnall holinesse: secondarily, they figured out Christ, and the benefits of the New Covenant.

79. Thesis.

And now I conceive lastly, * 1.111 it will not be amisse, in the place of a conclusion, to subjoyne here, the Definitions, of those three Covenants, concerning which we have raised this dispute.

80. Thesis.

The Covenant of Nature is that, * 1.112 whereby God, by right of Creation, doth require a perfect obedience of all man∣kinde, and promises a most blessed life to as many as doe give it him, to be lived in Paradise: but against those that deny him this perfect obedience, he doth denounce eternall death; and that for this end, that it may appeare to all, how greatly he is in love with vertue, and how infinitely he hateth vice.

81. Thesis.

The Old Covenant is that, whereby

God doth require from the people of Is∣rael, obedience of the Morall, Ceremoni∣all and Iudiciall Law; and to as many as doe give it him, he promises all sorts of blessings in the possession of the land of Canaan; on the contrary, to as many as deny it him, he denounces, most severely, curses and death; and that for this end, that he might bring them to the Messias which was for to come.

82. Thesis.

The Covenant of Grace is that where∣by God, upon the Condition propounded of faith in Christ, promises remission of sinnes in his bloud, and a heavenly life; and that for this end, that he might shew forth the riches of his Mercy. And thus much concerning the Covenant.

Glory be to thee, O Lord Iesus.

FINIS.

Notes

• * 1.1

  Twofold Covenant. 1. Absolute.
• a 1.2

  Gen. 9.11
• b 1.3

  Heb. 8.10
• * 1.4

  2. Conditi∣onall.
• * 1.5

  Gods love is twofold, antecedent, and conse∣quent.
• c 1.6

  Matth. 20.15.
• d 1.7

  Heb. 6.10.
• * 1.8

  Conditio∣nall Cove∣nant is threefold.
• e 1.9

  Heb. 8.13.
• f 1.10

  48. Thes. &c.
• * 1.11

  The agree∣ment be∣tween the Covenant of Grace and Na∣ture.
• * 1.12

  The diffe∣rence.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.14

  Gen. 8.9.
• * 1.15

  The diffe∣rence be∣tween ju∣stice and faith.
• * 1.16

  Why God doth not require faith from Adam.
• * 1.17

  And why he exacteth it of us.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  How faith and righte∣ousnesse [or justice] are opposed in justification.
• * 1.20

  [The a∣greement] of the faith of Adam, and of ours. The dis∣agreement.
• a 1.21

  Heb. 11.1
• b 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  The diffe∣rence be∣twixt an animall life and a hea∣venly.
• d 1.25

  1 Cor. 15.47, 48.
• * 1.26

  The Cove∣nant of Grace is considered two man∣ner of waies.
• e 1.27

  Gen. 3.15.
• f 1.28

  Gen. 12.15.
• * 1.29

  How Christ was a Mediator under the Old Testa∣ment.
• g 1.30

  Act. 4.12.
• h 1.31

  Heb. 13.8.
• * 1.32

  The diffe∣rence of the Mediation of Christ under the Old Testa∣ment, from that under the New.
• * 1.33

  The way of it under the Old Testa∣ment was most ob∣scure.
• * 1.34

  For his Person is described more ob∣scurely.
• * 1.35

  The way of his Media∣tion.
• * 1.36

  The offices & the bene∣fits.
• h 1.37

  Mat. 8.17.
• * 1.38

  The divers degrees in this obscu∣rity.
• i 1.39

  Vid. infra, Thes. 36. & sequ.
• * 1.40

  Why that Mediation was pro∣pounded more ob∣scurely.
• k 1.41

  Gal. 4.3.
• l 1.42

  Gal. 3.23.
• * 1.43

  Why the more ob∣scurely by how much more re∣mote [far∣ther di∣stant] from the time of the fulfil∣ling of it.
• * 1.44

  The effica∣cie of Christ pro∣mised, was lesse then of Christ be∣stowed.
• m 1.45

  Ioh. 3.34.
• n 1.46

  Ioh. 1.16.
• * 1.47

  Heb. 10.20. Heb. 9.8.
• a 1.48

  Heb. 11.39, 40.
• b 1.49

  Heb. 8.6.
• * 1.50

  Those that were par∣takers of Christ in the old Te∣stament, were fewer then those under the New.
• * 1.51

  And why.
• a 1.52

  Rom. 11.32.
• * 1.53

  At what time the Covenant of Grace was pro∣mulgated.
• * 1.54

  This is de∣clared.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.57

  Exod. 19.20.
• b 1.58

  Exo. 19.8.
• a 1.59

  Ioh. 1.26.27. Luke 3.17. Mar. 1.7, 8. Mat. 3.11, 12.
• b 1.60

  Mat. 4.17 Mar. 1.15.
• c 1.61

  Mat. 28.18
• d 1.62

  Luke 24.49.
• * 1.63

  The old Covenant what it is.
• * 1.64

  Why it is called sub∣servient.
• a 1.65

  Heb. 8.13
• * 1.66

  The agree∣ment of the subservient Covenant, and the Co∣venant of Nature.
• * 1.67

  The diffe∣rence.
• a 1.68

  Gal. 4.24.
• b 1.69

  Ex. 20.20.
• * 1.70

  The Cove∣nant of Nature lea∣deth unto Christ.
• * 1.71

  This it doth diverse wayes.
• * 1.72

  Luce per∣fundit.
• * 1.73

  By the Co∣venant of Nature, men are re∣strained from sinne.
• * 1.74

  And by the Subservient Covenant.
• * 1.75

  Men are o∣therwise drawn unto Christ by the Cove∣nant of Na∣ture, other∣wise by the Subservient Covenant.
• * 1.76

  Whence it is that the Covenant of Nature doth com∣pell.
• * 1.77

  Coaction what it is.
• * 1.78

  It is one in the godly, another in the ungod∣ly.
• * 1.79

  Whence that diversi∣ty proceeds.
• * 1.80

  The agree∣ment of the Subservient Covenant, with the Covenant of Grace.
• * 1.81

  The disa∣greement.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.83

  Gal. 3.12.
• b 1.84

  Joh. 3.18.
• c 1.85

  Gal. 3.16, 17, 19.
• d 1.86

  Rom. 7. throughout.
• e 1.87

  Rom. 3.9. et seq. v. 23.
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.89

  Rom. 4.6. et seq.
• g 1.90

  Rom. 7.22, 23, 24.
• h 1.91

  Rom. 6.
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.94

  Gal. 4.24, 25.
• k 1.95

  Rom. 8.25.
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.97

  Col. 2.14.
• m 1.98

  Matt. 11.28.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oxus excus∣sum.
• n 1.100

  Heb. 12.18. to the 24.
• o 1.101

  Psal. 2.6.
• * 1.102

  The Old Covenant is a meane to the New.
• * 1.103

  The use of the Law, Morall and Ceremo∣niall.
• p 1.104

  Heb. 10.3.
• q 1.105

  Rom. 12.1.
• r 1.106

  Rev. 1.6. & 5.10. & 20.6.
• s 1.107

  Heb. 9.10.
• * 1.108

  How Moses could be a Mediatour.
• * 1.109

  Why the Sacraments of the An∣cients are called Car∣nall.
• * 1.110

  A two-fold disagreee∣ment be∣tweene the Sacraments of the An∣cients and ours.
• * 1.111

  The Defi∣nition.
• * 1.112

  Of the Covenant of Nature.