which makes it effectuall to salvation And therefore the Covenant as it proceeds from Moses and comes by his Ministery is but a letter but that which Christ gave as Mediatour is the Spirit Another Reason may be drawne from the manner of giving Moses gave the Covenant written in Letters which many could see but could not read and many could read and could not understand and many could understand literally after a naturall and carnall manner according to the proper literall sense but they could not understand the words spiritually according to the spirituall sense they could not see nor discerne the true scope end and use of the Words But Christ did preach the Covenant of the Gospell by a lively voyce in words easie to be understood which did not onely sound in the eares but also pierce into the hearts and spirits of the hearers and did shew not onely the matter but also the manner end and use of every thing and how the Law and Commandements doe not onely binde the outward man and require the outward act but also do binde the inward man even the soule and spirit and doe require all holy thoughts motions dispositions of the heart and soul and thus the words of the New Covenant are fit Instruments of the Spirit and the Spirit doth worke powerfully by them Another difference laid downe by the Apostle verse 13 14 18. is that there was a vaile before the Covenant with Israel which hindred their sight so that the people could not looke into the end nor see the right use of the Law and the ceremonies thereof But the Covenant of the Gospell is given with much evidence of speech and therein we all with open face behold as in a glasse the glory of the Lord Now this vaile consisted of two parts The first was the darknesse and blindnesse of their hearts and the weaknesse of their sight The second was the obscurity and darknesse of the Covenant it selfe which both in respect of the words and also of the Seales the Types and Figures was very darke and hard to be understood First the people themselves were naturally by reason of originall corruption blinde and ignorant and not able to see the right end and use of the Law and Covenant yea their sight was so weake that they could no more looke upon Gods glory then the weake eye of a man can looke upon the bright Sunne when it shineth in full strength and therefore being not able to looke upon the glory of God shining in the Covenant they could in no case see into the end and use of it and so their owne weakenesse and blindnesse was a vaile unto them and is this day to all the Iewes till their hearts be converted to the Lord vers. 16. and till he powres out his Spirit on them Secondly the words of the Covenant were spoken and the Seales and Ceremonies ordained after such an obscure manner that a vaile of darknesse did hang over them till Christ by his actuall fulfilling of them and by the words of the New Covenant in the Gospel did make all plaine and pull away the vaile of darknesse This obscurity of the Covenant proceeded from three speciall causes the first was Gods hiding and concealing of his purpose in the giving of the Law For his purpose in giving the Morall Law was not that Israel should doe it and be justified thereby which after mans fall and corruption is impossible but onely to teach them and us what is true and perfect righteousnesse which leadeth unto life and to make all men examine themselves by it as by a rule that by it finding themselves destitute of righteousnesse and utterly unable to performe righteousnesse they might be driven out of themselves and so prepared to receive Christ and embrace his righteousnesse Also Gods purpose and counsell in giving the Ceremoniall law was not that men should performe them as any part of righteousnesse to justification neither did he ordaine them to be of themselves purgations from sinne and expiations of iniquity but onely to be Types foreshadowing Christ and his all-sufficient sacrifice and seales of the Covenant wch did seal it not by any vertue in them but by vertue of Christs which they signified Now though this was Gods counsell and purpose in giving the law morall and Ceremoniall yet he did conceale and not in plaine words expresse it he told them not that he meant by putting them upon the performance of the law to make them find out their own weaknesse and insufficiency and thereupon flee to Christ the end of the law and the substance of the Ceremonies and sacrifices But contrarily he required their performance of the Law for the obtaining of life and did so speake as though it had beene possible for them to fulfill it and to be justified thereby and so they commonly did understand his words erroniously even as the Papists doe at this day thinking that God would never have commanded them to doe the Law if hee had not knowne that it was in their power to doe it as he commanded and this was the first cause of the obscurity of that Covenant The second cause was the mixture of the legall part of the Covenant with the Evangelicall and the joyning of them both as it were in one continued speech For first God required by the morall law that they should do it for the obtaining of life then immediatly he addes unto it the ceremoniall law and ordained sacrifices for sin which did declare them to be sinners and so destitute of righteousnesse and gave them divers types and shadowes of Christ and by that law he required obedience and doing upon paines of death and cutting off so that the people of Israel did still imagine themselves to be in the Covenant of workes and from that manner of speech used by God and from the title of laws and statutes which God gave to the Ceremonies and from the words before going they gathered that the sacrifices oblations and other rites were rather laws to be observed for righteousnesse then seales of the Covenant of grace and signes of Christ and his righteousnesse they thought the use of them to consist in doing not in signifying and stirring up of faith to lay hold on Christ and this was a second cause of the darknesse of that Covenant The third cause was the great penurie and scarcitie of Evangelicall promises in that Covenant and the great inequality and disproportion which was betweene them and the legall Commandements of Workes For in that Covenant we finde few promises of life salvation but only upon condition of Workes Christ is very seldome pointed at in plaine words The Evangelicall promises as they are rare very few in all the Bookes of the Law which God gave them by Moses so they are either very generall or else very obscure more then those which were given to the Fathers long before But the Legall Commandements and Promises are
them Thus if we understand these words in the Evangelicall sense we cannot bee deceived but may know the truth and how to answer all gainesayers I could bring many Instances of this nature but these are sufficient to shew that before wee can sufficiently expound rightly understand the Gospell it is meet that we should know and be able to shew the nature and also the agreement and difference betweene the Law and the Gospell and betweene the Old and New Testament Wherefore before I come to the particular expounding of the Gospell of Saint Iohn which I have undertaken I will follow the steps of the learned of former times and will endevour to shew briefely the agreement and difference betweene the Old and New Testament betweene the Old Covenant of Workes and the New Covenant of Grace and between the Law the Gospell in the first place And in so doing I will labour to reform some things which they have done before me and to handle this point a little more distinctly For whereas the most part of them doe confusedly compare the Law and the Gospel together without distinction of the words and while they labour to make the Gospell more glorious by all meanes they doe put too great a difference betweene it and the Law which hath beene a cause of much errour to many and even of vilifying and contemning the Old Testament and the Law My desire and purpose is first to shew the severall acceptations and the true sense and meaning of the words and then to declare the true agreement and difference and to make those differences which are observed by others to agree together so far as truth will suffer and to cut off all vaine and needlesse differences This doing I hope I shall reserve to each their due reverence and respect God shall have his glory by both the Law and Gospell Your hearts shall be enabled with love of both and you better enabled to understand the true meaning of the Gospell and to feele the power thereof in your soules CHAP. II. FIrst for the word Testament it doth signifie the last Will of a man which he makes before his death and leaves behinde him either in word or writing testified by seales and witnesses By vertue of which Will hee doth dispose his lands and possessions which he hath purchased and all his goods which he hath gathered in his life time and doth bequeath them as hee himselfe will and to whom hee thinkes fit either freely or with condition to have and hold them after his death and not before This is the true and proper meaning of the Word and thus it is used by the Apostle Hebr. 19. 16. And because the Apostle there cals the Covenant Christs Testament and also elsewhere in his Epistles wheresoever hee doth speake of the Old and New Covenant that is of the Covenant of the Law and of the Gospell doth use the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} even the same which there he useth for the last Will and Testament of a Testator whereupon it comes to passe that the Bookes of the Law and the Prophets before Christ and the Covenant in them are called the New Testament and that very fitly in some respect I meane in respect of Christ the Mediator For the truth is that the Covenant of Grace more obscurely revealed to the Fathers in the writings of the Law and Prophets and more plainely in the Gospell and writings of the Apostles was never in force neither could be ratified but by the death of Christ It was before his comming sealed by his Blood in Types and Figures and at his Death in his Flesh it was fully sealed and ratified by his very Blood it selfe actually and indeed shed for our sinnes and in this respect it may be fitly called the Testament Because as a Testament is not inforce till the Testator be dead and where a Testament is there the death of the Testator must come between to ratifie it So it is with the Covenant of Grace and the promises therein made unto us Christ hath performed and purchased all things necessary for us doth freely give to us himself his righteousness and all his treasures as a man gives his Lands and Goods in his last Will but they cannot be of force to bring us to heaven till his death come betweene as a satisfaction for sin also It is as necessary that Iustice should be satisfied for sinne by his Death as righteousnesse of life performed and salvation purchased by him for us Secondly as a man doth seale his Testament when hee seeth or imagineth that his death is at hand So Christ at his last Supper by instituting the Sacrament of his Body and Blood and by the outward Signes and Seales therein contained did seale to his Church the Covenant of Grace Thus in respect of CHRIST the Mediatour God and Man the Covenant of Grace and the writings Old and New wherein it is contained are called Testaments But in respect of God the Father and in respect of God considered simply or as the Maker of the Covenant with man and the party betweene whom and man the Covenant is made the Covenant and the Writing Old and New wherein it is comprehended can in no case be called a Testament because a Testament is of no force without the Testators death But God the Father never dyed nor can die neither God simply considered nor God the Maker of the Covenant with Man and the other party in it wch is opposed to Man Only Christ dyed as hee was Mediatour God and Man and as he was made a partner with Man and stood on his side in the Covenant and as he is the Testator and free giver of his Word in the Old and New Testament and of his graces and gifts therein promised so they are called Testaments and in no other respect at all From the word Testament thus expounded wee may easily collect and gather what is the nature of a Testament and both the agreement and the true and maine difference betweene the Old and New Testament and the Writings contained in both First we see that they both agree in this that they are the Writings and Instruments of one and the same Christ and his last Will in which and by which hee doth give himselfe to his Church withall his righteousnesse and obedience and all the blessings which thereupon depend and they are both sealed by his Blood and ratified by his death This is manifest by the exposition of the word before laid downe wherein is shewed that both the Old and New Writings of the Covenant are called by the name of Testaments only in respect of Christ the Mediatour and as they are sealed by his Blood and ratified by his Death and he is the Testator in them as hee is Mediatour If either of them bee not sealed ratified and proceed from him as Mediator it is no Testament at all to call it a
of the Covenant which they principally signifie and what speciall things are therein required I will therefore first insist upon it a little Secondly I will shew the severall sorts of Covenants which the words signifie and will briefly describe all the Covenants betweene God and Men Thirdly out of the severall descriptions I will gather the agreement and difference betweene the Old and the New Covenant And lastly I will make some use and application of these considerations to our selves First the derivation of the words of it if it be rightly considered may give us great light The Hebrew word Berith is of some derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barar to purifie and to purge out Drosse Chaffe and all uncleannesse and to choose out and separate the pure from the impure the gold and silver from the drosse and the pure Wheate from the Chaffe The reasons of this derivation are two One because God in making the Covenant of naturall life did choose out man especially with whom he would make the Covenant And in the Covenant of Grace he doth chuse out the multitude of the Elect even his Church and faithfull people whom he did separate by Predestination and Election from all eternity to be an holy people to himselfe in Christ The other reason is because in a true and lawfull Covenant both parties must be of pure hearts free from all deceit and Sophistry and must deale faithfully and meane plainely and sincerely in every point and article Others derive the word Berith of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bera which signifieth both to Elect or choose and also to divide or cut asunder The reasons wch they give are two The first because Covenants are not made but betweene choise persons chosen out one by another and about choise matters and upon choise conditions chosen out and agreed upon by both parties The second because God made the first Covenant of Grace and sealed it by sacrifices of Beasts slain divided and cut asunder and the choise fat and other parts offered upon the Altar and in making of great and solemne Covenants men in Old time were wont to kill and cut asunder sacrificed Beasts and to passe betweene the parts divided for a solemne testimony Gen. 15. 17. and Ier. 34. 18 Others derive the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to eate and refresh ones selfe with meate whereof there is some reason to wit Because the Old Covenant of God made with Man in the Creation was a Covenant wherein the Condition or Law was about eating That Man should eate of all Trees and Fruits except of the Tree of Knowledge of good and evill And in the solemne making and scaling of the Covenant of Grace in Christ the blessed Seed the publique Ceremony was slaying and sacrificing of Beasts and eating some part of them after the fat and choise parts were offered up and burnt on the Altar For God by vertue of that Covenant gave Man leave to eat the flesh of Beasts which hee might not doe in the state of innocency being limited to Fruits of Trees and Hearbes bearing Seed for his meate Gen. 1. 29. So also in solemne Covenants betweene men the parties were wont to eate together as appeares Gen. 31. 46. To these two other derivations may be added one that Berith may be derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to create whereof there is good reason to wit because the first state of creation was confirmed by the Covenant which God made with Man and all creatures were to be upheld by means of observing of the Law and Condition of that Covenant And that Covenant being broken by Man the world made subject to ruine is upheld yea and as it were created anew by the Covenant of Grace in Christ The other derivation is of the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth fat because in the Covenant of Grace God promiseth to Man the fat of Heaven and of the Earth that is the most excellent blessings which Heaven and Earth can afford and Man offereth up to God the fat of his soul of all his goods that is the most precious things which he hath besides the sweet and most excellent and precious sacrifice which Christ offers up for him to God These are the divers derivations of the word Berith which I have observed out of the writings of the learned to which I have added these two last And because this word doth well agree with the sound and signification of all the words of which it is derived by severall learned men so that if wee should make choise of any one derivation we might seeme to reject and despise others which stand with as good reason I hold it the safest and surest way to account of this word as of a speciall word invented and given by the Spirit of God himself who sees and knowes all circumstances of every thing at once and that it is purposely framed out of all the words before named and includes in it the sum of them all being as it were the quintessence of them all distilled together into one perfect sense And howsoever it may seeme strange to some at the first blush that one word should be derived of many and receive a mixt signification from them all yet if they better consider it they shall see good reason for it and shall finde that it is no rare thing in holy Scripture for one word to signifie in one place divers things and one word to be derived of many and to borrow the severall significations of them all The proper name of the Prophet Samuel is derived of foure Hebrew words the first Shaal which signifies to Aske the second Hu which signifies Him the third Min which signifies Of the fourth El which signifies God And it is said 1 Sam. 1. 20. that his Mother called him Shemuel that is one asked of God because shee said I asked him of the Lord So the Prophet Isaiah called his sonne by Gods appointment Sheariashub wch is derived of severall words which signifie A remnant shall returne And the Prophet Ieremy by inspiration of Gods Spirit told Pashur the persecuting Priest that his name should be Magormissabib terrour round about or on every side because the Lord would make him a terrour to himselfe Ier. 20. 3. Now if one name may by the testimony of Gods Spirt be derived of divers words and borrow a mixt sense from them all as the word Samuel which is derived or compounded of foure words and doth hold the signification of them all though it includes but one letter of some of them much more may wee thinke that the word Berith is derived of all the words before named and includes in it the sense and signification of them all as well as it includes a syllable at least of every one of
new Covenant though the substance be the same Experience teacheth this For when a man that hath a I ease of twenty yeares in an house gives it up and takes another of the same terme in more full and plaine words or when upon some defect which he findes in his deed of sale either in the forme of conveyance or in the sealing and the witnesses hee gives up his former deed and takes another of the same land sealed with other seales and testified by other witnesses this wee call a new deed though the land be the same and the purchase all one in substance and true meaning Now thus it is betweene the Covenant of Grace now under the Gospell and the same Covenant before the comming of Christ Though this is the same in substance and the salvation promised is the same even that wch is onely in Christ yet the manner of sealing is much altered and inverted and the outward seales also The Covenant had before many seales as Circumcision the Passeover and all the Sacrifices Ceremonies Types and Figures of the Law now it hath onely two Baptisme and the Lords Supper The old Seales were darke and obscure and had Christs image but dimly imprinted into them The new have a more lively resemblance of Christ In Baptisme there is the print of the whole Trinity The Father the Sonne and the Holy Ghost And the signes in the Lords Supper are so like unto the Body and Blood of Christ that they are called by the same name Before the Gospell the Covenant was first sealed typically by Christs Blood and at last by the Blood it selfe Now the Covenant is first sealed by the Blood of Christ it selfe and afterwards to the end of the world it is sealed to us by evident signes and remembrances of Christs death given by himselfe as pledges to us The old seales were mutable the new are unchangeable The old sealing was much in outward shew and very little inwardly by the spirit The new is little in outward shew but more by the inward worke of the spirit The word of the covenant is now more abundantly written in mens hearts according to the word of the Lord Ier. 31. 33. This is the new Covenant I will put my law in their inward parts and will write it in their hearts Which words are to be understood thus not that the fathers had not the word written in their hearts but that it was not so deeply written nor in the hearts of so many as now it is Wherefore the seales and the manner of sealing being so much renewed and inverted we may truely call this a new Covenant Thus you see the description of the new Covenant now under the Gospel and the true reasons why it is called the new Covenant even when it is compared with the Covenant made with the Fathers which was the same in substance with it But if we compare it with the Covenant of Nature which is the Covenant of Works and of the Law made with Man in the Creation then it must of necessity be called new because that went before it and was in the time of mans innocency this came in after the fall that promised naturall life this promiseth spirituall also that tended to hold up the Old Adam this to build up the New So likewise if this new Covenant of the Gospell be compared with the Covenant which God made with Israel in the Wildernesse it may truely and must necessarily be called new For that was a mixt Covenant mixt of the Covenant of Nature and of Grace and contained in the Law which is the Covenant of Workes and the faith of the promise which is of the Gospell and of Grace as is before shewed And therefore in respect of the first part of that Covenant which promised life to the doers of the Law this is truely a new Covenant differing in substance from it and indeed the Apostles doe call this Covenant of the Gospell a new Covenant especially and chiefly in comparison of these two Covenants even that of pure nature and that mixt Covenant of the Law CHAP. VIII NOw having largely described the Covenant of the Gospell I proceed for our better satisfaction to shew more fully plainely and distinctly the true agreement and difference which is betweene the first Covenant of Nature and the second Covenant which is the Covenant of Grace and betweene the old and new publishing of the Covenant of Grace And first for orders sake I will shew how the Covenant of Nature and Grace doe agree and differ Secondly because the Covenant of Grace hath beene solemnly published three divers wayes First more darkly and obscurely to the Fathers from Adam untill the giving of the Law Secondly after a mixt manner to the Israelites by the Ministery of Moses Thirdly now at last most plainely and purely since the coming of Christ in the flesh by the Gospell preached and published to all Nations I will shew how this last publishing of the Covenant which is so glorious that it is called the New Covenant by a speciall prerogative doth agree with and differ from the two former publications made the one with the Fathers Adam Noah Abraham and the rest the other with the Israelites in the Wildernesse The cleer knowledge of which things may yeeld much fruit profit and comfort to the hearts and soules of true Christians CHAP. IX The agreement of the Covenant of Nature which is called the first with the Covenant of Grace which is called the second Covenant FIrst these two Covenants doe agree betweene themselves and that in three respects First the parties are in substance the same in both Covenants In the the first Covenant of Workes God was the one party and Adam the other And in the second the parties are still the same in Nature and substance to wit God and Adam with all mankinde his posterity Secondly they doe agree in divers of the promises and conditions In the first God promised unto man life and happinesse Lordship over all the creatures liberty to use them and all other blessings which his heart could desire to keepe him in that happy estate wherein he was created And man was bound to God to walke in perfect righteousnesse to observe and keepe Gods commandements and to obey his will in all things which were within the reach of his nature and so farre as was revealed to him In the second also the promise on Gods part is life and happinesse with all blessings thereto requisite Lordship over the creatures liberty to use them and a true right and title to them all and in lieu of these he requires of man perfect righteousnesse and obedience to his will and law in every point and title as our Saviour Christ saith Mat. 5. 18. Thirdly as the one had seales annexed unto it for confirmation so also hath the other The seale of the first Covenant was the Tree of Life which if Adam had received by taking
and difference This may quickly be dispatched in few words for their agreement and difference may easily bee discerned by those things which have beene already delivered the onely thing which is now necessarily to be touched is the meaning of the words and the divers significations of them These being made plaine it will appeare that all the agreements and differences between them have been before fully laid open and expounded First for the Law it is in the Originall Hebrew Scriptures called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Torah a word derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Horah which signifieth to teach to instruct to admonish and also to shoot forth Arrowes and Darts and so if wee consider it according to the true notation of the name by Law in Scripture may be understood any Doctrine Word or Writing which doth teach instruct and admonish men how they ought to live and how to walke before God or among men and any Precept which as a Dart or Arrow is fastened in our hearts by our Teachers But in the New Testament the Law is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is derived of the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies to distribute because the Law injoyneth to distribute and give to God and men their due and the revelation of the Word and Law is Gods distribution or dividing of his promises and his will amongst men So then the word Law considered according to the naturall sense of it in the Originall Scriptures of the Old and New Testament may signifie any Doctrine Instruction Law Ordinance Custome and Statute humane or Divine which doth teach direct command or binde men to any duty which they owe to God or any of his creatures And indeed thus far the signification of it doth extend For in Scripture it signifies sometimes the speciall Lawes of Heathen Nations as of the Medes Persians and the statutes and customes of men according to which they live among themselves and their doctrines and instructions but I omit the humane significations of it as not necessary for our present purpose and I come to the divine which are divers in Scripture 1 First this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Torah signifies in a most large sense any godly or profitable Counsell Doctrine Instruction or Precept which Parents give to their children or one man to another either by word or writing which is not contrary but according to the will of God and the rule of godlinesse and serves to direct a man how to live or how to walke either in his generall or particular calling Thus the word is often used in the Booke of the Proverbes as Chap. 3. 1 and 4. 2. and 7. 2. In which places the wise man exhorts his sonne to keepe his Law that is all his Precepts Counsels and Doctrines and not to forget or forsake them 2 Sometimes it signifies in a large sense the whole Doctrine of the Word of God which he hath at any time revealed or doth reveale in the whole Scriptures both of the Old and New Testament and so it includes the Law of Moses the writings of the Prophets and all the Evangelicall promises made unto us in Christ from the beginning thus it is used Psal. 1. 2. in these words But his delight is in the Law of the Lord and Psal. 19. 7. The Law of the Lord is perfect converting the soule that is Gods Word for the Law alone without the Gospell cannot convert soules and Psal. 1 19. in divers places where the Law is said to quicken and to be the godly mans delight and to comfort him in trouble 3 Sometimes this word signifies onely the Scriptures of the Old Testament as Iohn 15. 25. where our Saviour citing a speech out of the 35 Psalme 19 verse saith it is written in the Law that is the Old Testament And the Apostle 1 Cor. 14. 21. repeating the words of Isaiah Chap. 28. 11. saith it is written in the Law 4 Sometimes it signifies the whole Doctrine of the five Bookes of Moses as Iosh. 1. 7 8. Let not the Booke of the Law depart out of thy mouth and Luke 24. 44. where our Saviour distinguisheth the Law that is the writings of Moses from the Psalmes and the Prophets Also Mat 12. 5. Ioh. 7. 23. and Ioh. 8. 17. things written in the Booke of Genesis as well as things written in the other 4. books are said to be writtē in the law 5 Sometimes the word Law signifies in a more strict sense The Doctrine of the Law as it is different frō the doctrine of Grace and is opposed to the plaine Doctrine of the Gospel that is the whole summe of Precepts Morall Ceremoniall and Iudiciall set downe in the Writings of Moses thus the word is used by the Apostle in the Epistles to the Romanes and Galatians where hee opposeth the Law and Doctrine of Workes to the Gospell and Doctrine of Faith 6 Sometimes by law in a most strict sense is meant either the morall Law conteined in the ten Commandements as Exod. 24. 12. or any of the Ceremoniall Lawes as the Law of the burnt-offering Levit. 6. 9. the Law of Sacrifice vers. 14. the Law of the sinne-offering vers. 24. or the Iudiciall Law and any precept therof as Exod. 18. 16. Deut. 17. 11. 7 Sometimes the word Law signifies the Doctrine of the Gospell which as a new Law commands us to repent of all our sins and to beleeve in Iesus Christ Thus the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used Isa. 2. 3. where the Prophet saith That in the last dayes the Law shall go forth out of Zion and the Word of the Lord from Ierusalem meaning the publishing of the Gospell from thence into all Nations of the world and the Gospell as it injoyneth us to beleeve is called the Law of Faith Rom. 3. 27. 8 Sometimes the word Law signifies the power authority and dominion either of the flesh and the Old man of sin dwelling in our members or of the Spirit and the New man ruling in the mind where the Apostle saith I see another Law in my members warring against the Law of my mind that is I see the power of sinfull corruption and of the Old man striving against the Spirit or part renued and Rom. 8. 2. For the Law of the Spirit of life in Christ Iesus hath freed me from the law of sin and death These are the divers significations of the word Law which is called Torah in the Old and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the New Testament The word Gospel is in the Hebrew text in the old Testament called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bessorah and in the new Testament {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they both signifie good news glad tidings and a joyfull message the one is derived of the Hebrew verb {non-Roman} {non-Roman} {non-Roman}