A Treatise of the Covenant of Grace, Treatise · Chapter 7

A Treatise of the Covenant of Grace · Treatise · Chapter 7

p. 92CHAP. VII. Of the Covenant of Grace under Moſes till the returne of Iſrael from the Babyloniſh Captivity.

NOw we are drawing downe to Moſes his time, and that manifeſtation of the Covenant of Grace, which was revealed to the Church by his Miniſtery. The curſe of Gods revenging juſtice had now ſeized upon mankind for many generations, even thouſands of yeares, ſo that now it was time for God to remember mercy in the midſt of wrath, and to breake out into a clearer expreſſion of this free gratious Covenant, extended to a people ſprung up into a great number, and to be joyned together in an outward policie. The Covenant of free grace running downe in Abrahams ſeed was daily caſt out, and grew wilde, as in the Iſhmaelites, Edomites, Syrians, &c. therefore God was now pleaſed to knit the ſeed of Abraham together in a ſtronger, and (as I may call it) a ſtate Covenant, that things might grow better and not worſe, The body of the people to whom the Covenant pertained, was now growne populous and numerous, ſo that either it muſt grow wild, and come to nothing by it owne weight, or elſe be brought under the Covenant of God into a ſtate and nationall Church.

The Covenant which God made with Iſrael is called the Old p. 93Teſtament or the Law, not becauſe it was firſt, as ſome ſuppoſe, but becauſe it was to wax old, and to give place to the more excellent Covenant ſucceeding, and finally to be aboliſhed.Heb. 8. 13.Heb 8:13

But here at the firſt we meet with a great difficulty, How, and whether at all the Covenant of Grace, was manifeſted by Moſes?

Some make the Old and New Teſtament, as the Covenant of workes and grace, oppoſite in ſubſtance and kind, and not in degree alone: and that to introduce an unſound diſtinction, viz. of promiſe ſet againſt Covenant or Teſtament, as though God conferred Grace unto the Fathers only by promiſe, and not by Covenant, leaving all that Moſes puts under Covenant to be the Covenant of works and old Teſtament, not conſidering that God calleth his promiſe of Grace to Abraham a Covenant. Gen. 17. 1. being in every branch a compleat Covenant: not adverting that the Apoſtle (who knew how to ſpeake according to the ſence of the old Scriptures) cals the promiſe made unto Abraham a Covenant or Teſtament. Gal. 3. 17. and the Covenant of promiſe, diſtinguiſhing the degrees of manifeſtation. Epheſ. 2. 12. Neither can it be proved, that ever God made the Covenant of works with the creature fallen: but whenſoever the Scripture ſpeakes of Gods entring into Covenant with man fallen and plunged into ſinne, and for ſinne deſerving wrath, it muſt be underſtood of the Covenant of Grace, as ſhall be ſhewed hereafter.

Others make the Old Teſtament a Covenant ſubſervient to the Covenant of Grace, and deſcribe it to be that which God made with Iſrael in Mount Sinai, to prepare them to faith, and to inflame them with a deſire of the promiſe and Evangelicall Covenant (which otherwiſe had languiſhed in their minds) and to reſtrain them from wickedneſſe as it were with a bit and bridle, untill the time wherein God ſhould ſend the Spirit of adoption into their hearts, and governe them by the Law of liberty. This they make to agree with the Covenant of nature in this, that in both the one partie contracting is God, the other man, both hath a ſtipulation annexed, and that the ſame in reſpect of the morall Law: the promiſe is the ſame in generall, and both leade unto Chriſt. But to differ from it in this, that the Covenant of nature was made with all men, but this with the Iſraelites alone; that was made with man created and perfect in Paradiſe, and had p. 94no preludia: this was made long after with ſome part of mankind ſinners, in Mount Sinai, and had many preludia: that bound to obedience due by the Law of nature, this to the Ceremonies alſo: in that the injoyment of life in Paradiſe was promiſed, here in the Land of Canaan: the Covenant of nature leads to Chriſt by accident, as it ſhewes what man doth owe unto God, and what puniſhment remaines if he pay not his debt of duty: the old Covenant leads unto Chriſt by it ſelfe, for that is the true and proper ſcope thereof, God exacting his due of man for none other end, but that the creature convicted of his imbecillity, ſhould flie to Chriſt. The Covenant of Nature leanes upon the Creation and generall conſervation; the old Covenant upon the Election of Iſrael, his deliverance out of Egypt, and conſervation in the Land of Canaan.

The Covenant of Nature was written in the heart; but the oldGal. 4. 24.Gal 4:24 Covenant did beget to ſervitude, and ſo did compell and reſtraine by force, as when we leave undone what we would doe, or doe what we would not for feare: that is eternall, this temporary, written in Tables of ſtone; The thirſt after Chriſt which the Covenant of Nature doth ſtirre up in man, is allayed by the application of Chriſt either in the Promiſe, or in the Goſpell: but the thirſt which the old Covenant ſtirred up, could not be allayed, but by the comming of Chriſt in the fleſh.

With the Covenant of Grace it agreeth, that the Author of both is God, both contracted with man a ſinner: both doth ſhew ſinne: both reſtraine from ſinne: both leade to Chriſt: both the Symbole of the Church: both made by a Mediatour, and life promiſed in both. They differ in theſe, that in the Covenant ſubſervient, God is conſidered as reproving ſinne, and approving righteouſneſſe: in the Covenant of Grace, as pardoning ſinne, and renewing man in righteouſneſſe; the ſtipulation of the old Covenant is, Doe this and live: Gal. 3. 12. Of the New, Beleeve, and thou ſhalt not come into judgement. Joh. 3. 18. The Old Teſtament was added to the Promiſe of Grace, which went before. Gal. 3. 16, 17. and ſhewes ſinne not primarily, but by experience of humane weakneſſe in keeping Covenant. But the Covenant of Grace doth this primarily, for it teacheth expreſſely that all men are ſinners. Rom. 3. 9, 23. and that his happineſſe doth conſiſt in the remiſſion of ſinnes. Rom. 4. 6. The old Covenant did reſtrain from p. 95ſinne by compulſion. Rom. 7. 23. 24. the Covenant of Grace with a free inclination of mind and ſoule. Rom. 6. 12. The Covenant of Grace leads to Chriſt directly: the old Covenant indirectly. The old Covenant is the carnall Symbole of the Church of the Jewes, the new Covenant a ſpirituall Symbole of the Church both of Jewes and Gentiles. Moſes is the Mediatour of the old Covenant: Chriſt God and man Mediatour of the new. In the old Covenant is given the ſpirit of bondage; but the Spirit of Adoption in the new. Rom. 8. 15. The old Covenant was a meane to the end: the new the end it ſelfe. The old Covenant did terrifie the conſciences: the new doth comfort: Man a ſinner fallen a ſleep is the object of the old Covenant: the conſcience terrified with ſinne the object of the new. The old Covenant ſhewed the manner of worſhipping God, but gave not ability: the new Covenant doth both. The old Covenant was an hand-writing againſt us. Col. 2. 14. the new an eaſie yoke. Matth. 11. 28. The old Covenant was from Mount Sinai. Heb. 12. 18. the new from Sion heavenly, amiable and pleaſant. Pſal. 2. 6. The old Covenant excludes the Gentiles: the new admits them. The old promiſeth life in Canaan: the new in Heaven. But not to examine theſe things particularly, by this explication it appeares, the Divines of this opinion, make the old Covenant differ from the new in ſubſtance, and kind, and not in degree of manifeſtation, as alſo did the former.

Moſt Divines hold the old and new Covenant to be one in ſubſtance and kind, to differ only in degrees: but in ſetting down the differences they ſpeake ſo obſcurely, that it is hard to find how they conſent with themſelves. For moſt commonly they diſtinguiſh them thus: The old Teſtament promiſeth life to them that obey the Law, and condemnes all not perfectly conformable: the new doth freely pardon ſinnes, and give Salvation to them that believe in Chriſt. The old was written by the finger of God in tables of ſtone: the new by the Spirit of God in the fleſhie tables of the heart. The old was the miniſtery of death, a killing letter: the new the miniſtery of the quickning Spirit. The old did lay upon the necks of the Fathers an intollerable yoke of rites and commandements: the new doth impoſe the eaſie yoke of the Spirit, enduing us with the Spirit of Adoption and liberty of the Sonnes of God. The old doth involve the Doctrine of the Grace p. 96of the Meſſiah under the ſhadowes of types and rites: the new doth containe the fulfilling of the tipes and figures. Moſes is the typicall Mediatour of the Old Teſtament: Chriſt is the true Mediatour of the New. The old is ſealed by the blood of Sacrifices: the new is ratified by the blood of the Mediatour the and death of the Teſtatour. The Old by oblations did not pacifie the wrath of God, nor purge the conſcience: the new containes the true propitiation in the blood of Chriſt. The old was imperfect, intolerable, weake, and therfore to be aboliſhed: the new perfect, eaſy, and to continue for ever, &c. with other the like before mentioned. And many things herein are ſpoken truly, but how all theſe differences ſhould ſtand, if they be not Covenants oppoſite in kind, it is not eaſy to underſtand. Some few have laboured to reconcile them one of theſe two wais. Firſt that the Old Teſtament doth promiſe life eternall plainly under the condition of morall obedience perfect, that is under a condition altogether unpoſſible, together with an heavy burden of legall rites and an yoke of moſt ſtrict pollicie, but covertly under the condition of repentance and faith in the Meſſias to come prefigured by tipes and ceremonies, that by this forme of doctrine, worſhip and policie, a proud, groſſe, and ſtiffe-necked people might be more tamed, and convinced of their owne unrighteouſneſſe: and that by ſuch a pedagogue they might be led to Chriſt, who was more obſcurely manifeſted under thoſe ſhadows. The ſecond is, By a diſtinction of Moſes his propoſition of the Law from God unto that people: which (as they would) is done either with exaction of perfect obedience deſerving eternall life, and threatning eternall curſe to all that continue not in every thing of the booke of the Law to doe it, Deut. 27. 26. or in a comfortable moderation and foreign promiſing bleſſings to thoſe who doe what they can to performe it. The firſt is a perfect and exact draught of the Law of prime nature: the ſecond a …erſwaſion and incouragement to corrupt nature to ſtirre up the relicks of power and the Image of God upon hope of future good. The firſt is propounded to all mankind, this to the Church, though others, take benefit by it. In the firſt the Law breaths nothing but wrath to fallen nature, for that hath no grace nor mercy, Joh. 1. 17. In the ſecond Moſes ſpeakes Goſpell to the Iſraelites, for the outward happineſſe of particulars, and the proſperity of the whole. p. 97The firſt and rigid propoſition is of the Morall Law alone, and as it was contained in the firſt writing, Exod. 20. The ſecond is laid downe in Moſes whole frame and oeconomy to that people. The firſt ſtands in full oppoſition to the Covenant of Grace, containing a perfect Covenant of workes: but the ſecond is and may be ſubordinate to the Covenant of Grace, as will appeare. And this diſtinction (as they conceive) is further ſtrengthened by the preparation unto the firſt delivery, Exod. 19. and what ſtrictneſſe was there required in the people to prepare themſelves for their perſons, and what a ſtraite charge was given not to come neere the Mount, leaſt they die, Verſ. 12. in the delivery what terrible voices, lightnings, thunders, fire, &c. with the quaking of the earth, ſo that neither Prieſt nor people muſt come neare leaſt they ſhould be conſumed of wrath in the giving of the Law, which when the people heard and ſaw, they could not endure, but deſired Moſes to be Mediatour betwixt God and them, leaſt if they ſhould heare God, they ſhould die: which was the ground of that Aphoriſme, Who ever ſaw God and lived; yea ſuch was the terror that Moſes himſelfe ſaid, I feare and quake, Heb. 12. 21. Thus the Morall Law was firſt given by God: but not written till the ſecond going up, Exod. 24. 12. where God promiſeth to find the tables, and write in them with his owne finger: and ſuch was the feare of the ſecond delivery, that Moſes was glad to lenifie the former by reading the judicialls, which he had writ, and to offer ſacrifice.

And thus Moſes goes up the ſecond time, and receives the two tables tarrying there forty dayes. Whileſt Moſes ſtayed the people brake the Covenant by Idolatry. God ſent Moſes downe, and by wiſe providence ſo ordered, that Moſes brake the Tables of the Covenant; and now was all daſht, and Moſes to begin againe to mediate for this ſinne in Aaron and the people, Exod. 32. 19. Deut. 9. Hitherto in the delivery and writing of the Law Morall thunders nothing but wrath: and the more Law, the leſſe obedience, till the Law was vailed and ſhadowed from them in the curſe of it. Moſes having thus travailed and broken thoſe bare and open Tables, wherein was curſe and plague with open face painted, he is called up againe. Exod. 34. Deut. 2. 1. but conſider with what alteration. For firſt Moſes now muſt hew the Tables, God would not deale with that, ſignifying that he would p. 98have the Mediatour Moſes to have more to doe with the delivery of the ſecond writing then at the firſt, which was the prologue to the lenifying of the Law, wherewith man had to doe. 2. Moſes muſt bring the Tables up, and God would write the words before written, which ſhewed that God could not, nor would not alter the Law, which was a perfect draught of the firſt Law imprinted in Adam. 3. Conſider that here was no preparation, nor any terror of wonders, but a ſoft breath of God in this paſſage, noting this, that God had ſufficiently thundred wrath in the former delivery, and now ſeekes to cover it that the people might heare and obey. 4. Moſes muſt provide an Arke to cover the Tables, which was not only for the ſafe keeping of the Tables, but to cover the wrath and curſe, that the people ſhould not ſee it, which was the firſt vaile. 5. We doe not reade that ever the Lord would have either the people or Prieſt to reade theſe words out of ſtone, but as they were mollifyed by Moſes his tranſcription, in his bookes eſpecially; wherein Prince and people were to reade the duties of the Covenant and the promiſes. No more tables, there they are, but deale not with them, there is wrath at the firſt opening: which was the reaſon why God ſmote the men of Bethſhemeſh with ſuch a ſlaughter, becauſe they durſt looke into, and reade upon theſe tables of the Arke of the Lord, 1 Sam. 6. 19. 6. We reade that God, Exod. 34. 5. when Moſes was ſtanding before the Lord with his prepared tables, the Lord deſcended, and proclaimed, The Lord, The Lord, and ſaid. The Lord God mercifull and gratious, long ſuffering and aboundant in mercy and truth, forgiving iniquity, tranſgreſſion and ſinne. Thus the Lord would take away the edge of the curſe, though he would write it for ends unmentioned. Then the Lord upon the Mount rehearſed the Covenant of grace with Iſrael, and cauſeth Moſes the Mediatour to write it, Exod. 34. 27. And now he had in his hand both the Covenant of works and of grace, the one hid in the Arke, the other open in his hand: the ſame Commandements, but the one with wrath, the other lenified by God. 7. When Moſes came downe this appearance of God had changed the skin of his face, that he was glad to put a vaile upon him, for otherwiſe the people could not, nay durſt not behold him, but ranne from him, as at firſt from God, when he delivered the Law upon Mount …, which God would have for the very ſame end, p. 99Moſes his ſhining face ſignifying the curſe and wrath of God in the Law, as a meere draught of the Covenant of workes, which the people could not behould, his vaile ſignifying the covering of this curſe from the eyes of Iſrael. 8. Conſider that till the Law as a mee…e draught of natures Law was marked and thus vailed at Moſes his propoſition of the remedy unto theſe carnall Iſraelites, in the blood of the ſacrifices, writ in the Ceremoniall Law, it could not quiet them, nor pacifie their conſciences. 9. Obſerve this one thing further, that Moſes in the five bookes doth ſo ſhun this rigid propoſition of the Law, that the Apoſtle when he came to deale with the falſe Apoſtles about this acceptation of the Law as ſtanding full againſt the Covenant of Grace and Juſtification by faith, could find but two teſtimonies in all Moſes, which neceſſarily convinced this manner of propounding the Law, the one, Deut. 21. 23. the other, Deut. 27. 26. But becauſe this end of the vailing of Moſes his face, as tending to ſignifie the curſe of the Morall Law, and the vailing of it from the eyes of carnall Iſrael is called into queſtion by ſome of prized judgement, and that from the paſſage of 2 Cor. 3. they ſpend one propoſition in clearing that place to prove that it was the vailing of the Morall Law in the Curſe. For firſt ſay they, it could not be the vailing of the blood of Chriſt in the Ceremonials; for the Ceremonies was a ſufficient vaile to hide that, and to have put an other vaile had been againſt Gods love, who would have the people ſpirituall to looke into it for Salvation: one vaile was ſufficient to hide ſo precious a treaſure. But to the Text, it is plaine in the beginning of the Chapter 2 Cor. 3. 3. that the Apoſtle meanes the writing of the Law in their hearts, namely the Commandements of the Morall Law by removing the Curſe, that the heart may cloſe in with it. Secondly, Verſ. 6. The miniſtery of the Spirit is oppoſed not to the Cloud of Ceremonies, but to the letter of the Law Morall: for this killeth, ſo did not the Ceremony, but quickning his meaſure. Thirdly. Verſ. 7. The Miniſtery of the Goſpell is oppoſed to that which was graven in ſtone, which was the Morall Law only. Fourthly, Verſ. 13. Moſes his vaile was put on when Moſes was read, and not the Ceremoniall Law alone, as intending the vailing of the Curſe of the Morall Law. Fifthly, That which beares ſhew is Verſ. 14. where the Text faith, that the vaile was taken away in Chriſt. It is true that p. 100the Ceremonies were removed in the comming of the ſubſtance, but is it not as true, and here meant, that the curſe o… the Law was removed by the comming of Chriſt, and ſo the vaile made needleſſe, Gal. 3. 13. But Verſ. 15. the vaile yet remaines when Moſes is read, which cannot be the Ceremony vailing the blood of Chriſt, for that is removed in act: for the Jewes ſacrifice not for want of an Altar: but it is moſt true of the vaile of the Morall Law to cover wrath. For as it was a mercy to vaile it to that people till Chriſt came, ſo it is now a judgement Chriſt being come to ſhade it. For it might be, if ſeene, an accidentall cauſe to drive them to Jeſus the Sonne of Mary for a Saviour. But the knot lyeth in the 18. verſe, But we all &c. where it is thought, and ſtrongly ſpoken, that the vaile ſignifieth the Ceremoniall Law. It is true there is a flat oppoſition of Chriſtian and Jew, the one with open face beholding Chriſt, the other not daring to ſee the glory of the Lord in giving the Law. But all will be evident if it be ſhewed what is here meant by the Image of Chriſt, which we behold with open face, which is not the blood of Chriſt vailed in the blood of the Sacrifices, but the Law of God writ in his heart, (promiſed Jer. 31. 34.) as the head, which is the new command of the Morall Law, ſet up for us as a glaſſe which behoulding by faith, we are changed into the ſame Image by the Spirit, and now it will appeare that the whole Chapter ſpeakes of the Morall Law.

Another inforcement of this diſtinction is from the Apoſtle Gal. 3. where he diſputes againſt the Morall Law taken as a rigid draught of natures Law, unto the 23. verſe, for otherwiſe the Law had been no enemy unto him as a branch of the Covenant of Grace: but at the 23. verſe he diſputes the good ends of it, as propounded with Gods moderation. By the Law which we call the Morall Law, Moſes and Paul meane the meere draught of the Law of nature, as it hath neceſſarily affixed eternall life to the punctuall performance, or eternall curſe to the diſobeyers in the leaſt title. For the Law is complexum quiddam, containing in it command▪ and bleſſing and curſing. Take command without bleſſing or curſing, and it is no more Law with Moſes: take ſimpl… denu…ciation of bleſſing and curſe from command, and then it is threatning and promiſe, but no Law.

This abſtract of the Law here conſidered from the reſt of Moſes p. 101his O…conomy is pure Law flaſhing wrath upon the fallen creature, and therefore called a fiery Law, or fire of Law, Deut. 33. 3. And for ſpeciall cauſe expreſſed in generall by the Apoſtle, Gal. 3. The Law, that is thus abſtracted, was added, becauſe of tranſgreſſion. For firſt, in that long courſe of time betwixt Adam▪ and Moſes, men had forgotten what was ſinne, and had obliterated the very Law of nature. Therefore God ſets out the lively Image of it by Moſes in this draught and abſtract, to which end, all the commands ſaving two are propounded in the negative, that ſo men by the Church might know the nature of ſinne againe, Rom. 3. 19.

Secondly, God propounds the Law with curſe eternall to work death, and to ſhew Gods eternall diſpleaſure againſt ſin, Rom. 4. 15. which was uſefull not only to the world and wicked in generall, but ſpecially to the ſtiff-necked and refractory Nation, to be as a rod to ſcourge all their rebellions and backſlidings. The Law thus laced with bleſſings and curſings eternall, abſtracted from the reſt of his frame, makes Moſes now to begin to breath bleſſings, and no leſſe then Goſpel. This comming from a pacified God (as Exod. 33. 6, 7, 8.) may be looked on by the fallen creature with comfort, and from this conſideration it is that we affirme this Covenant made with the body of Iſrael to be a Covenant of Grace: for it is one, and therefore never by Moſes called Covenants.

Again, It cannot be denied, that ſo farre as it concerned the ſpirituall I…raelite (whom God eſpecially eyed and for their ſakes infolded the carnall in the compact) it was a Covenant. Thus farre for confirmation of that diſtinction. But theſe diſtinctions ſeeme not to remove the doubt. Not the firſt, becauſe it cannot be conceived how the old Covenant ſhould as a condition of the Covenant, exact perfect obedience deſerving life as neceſſary to Salvation, and yet promiſe pardon to the repentant believer: for theſe two are contrary the one to the other. Not the ſecond, becauſe the Covenant that God made with the Jewes is but one, and how ſhould we conceive the Law in one, and the ſame Covenant to be propounded as a rigid draught of prime nature, and with moderation alſo, as the Covenant of works, and the Covenant of Grace likewiſe, when the Covenant is but one, and the conditions the ſame. Beſides, where the Apoſtles doe oppoſe the p. 102Law and Goſpel, or the old and new Teſtament, not only the Morall Law, as it was given upon Mount Sinai, but the whole Jewi…h Pedagogie, or Law of Moſes is underſtood, as it is manifeſt in ſundry paſſages. Other things to be obſerved in that explication I will not inſi…t upon at this preſent, becauſe they will come to be touched hereafter, as we paſſe along.The Law was never given or made poſitive without the Goſpel, neither is the Goſpel now without the Law, although the old Teſtament be▪ uſually called the Law, and the new the Goſpel: becauſe the Law is predominant in the one, and the Goſpel in the other. Exod. 19. 4, 5.Exod 19:4Exod 19:5

Some Divines hold the old Teſtament, even the Law, as it was given upon Mount Sinai, to be the Covenant of Grace for ſubſtance, though propounded in a manner fitting to the ſtate of that people, time and condition of the Church. It was ſo delivered as it might ſerve to diſcover ſin, drive the Jews to deny themſelves and …lie to the mercy of God revealed in Jeſus: but it was given to be a rule of life to a people in Covenant, directing them how to walk before God in holineſſe and righteouſneſſe, that they might inherit the promiſes of grace and mercy. This I take to be the truth, and it may be confirmed by many and ſtrong reaſons out of the word of God. As firſt, by the contract of that ſpirituall marriage a little before the promulgation of the Law, deſcribed in theſe words: Yee have ſeene what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you unto myſelfe. Now therefore if ye will obey my voice indeed, and keepe my Covenant, then ye ſhall be a peculiar treaſure unto me above all people: for all the earth is mine. And yee ſhall be unto me a Kingdome of Prieſts, and an holy Nation. Theſe are the words which thou ſhalt ſpeak unto the children of Iſrael: whereunto the ProphetJer. 11. 2, 3, 4.Jer 11:2Jer 11:3Jer 11:4 Jeremiah hath reference, ſaying, Heare ye the words of this Covenant, and speak unto the men of Judah, and to the inhabitants of Jeruſalem, and ſay thou unto them, thus ſaith the Lord Deut. 4. 13. 1 King. 8. 21. 2 King. 23. 2. Booke of the Covenant, Ex.Deut 4:131 Kgs 8:212 Kgs 23:2God of Iſrael, Curſed be the man that obeyeth not the words of this Covenant, which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt, from the iron fornace, ſaying obey my voice and doe them, according to all which 24. 7. Deut. 4. 23. & 5. 2. & 9. 9. Jer. 3. 16. Hoſ. 8. 1. Jer. 7. 23. 2 Chro. 6. 11. Ex. 34. 27, 28. Eph. 2. 1, 2. Rom. 5. 10▪Deut 4:23Deut 5:2Deut 9:9Jer 3:16Hos 8:1Jer 7:232 Chr 6:11Exod 34:27Exod 34:28Eph 2:1Eph 2:2Rom 5:10I command you, ſo ſhall ye be my people, and I will be your God. And this without doubt is to be underſtood of the Decalogue, as it was given upon Mount Sinai, ſeeing Moſes himſelfe doth in expreſſe words teſtifie it. God himſelfe (ſaith he) declared unto you his Covenant, which he commanded you to performe, even ten words, and he wrote them upon two tables of stone. In theſe paſſages obſerve, that the Law is called a Covenant, as it is often p. 103elſ-where the Covenant of the Lord. What Covenant, but of grace and mercy? even that wherein God promiſeth to be their God, and take them to be his people, if they obey his commandments. For ſince the fall of Adam, the Covenant which the Lord hath entered into with his people, was ever free and gracious: For when all men are ſinners by nature, dead in treſpaſſes, and enemies to God, how can a Covenant betwixt God and man be ſtricken without forgiveneſſe of former tranſgreſſions? If in the ſtate of innocency perfect obedience ſhould have been rewarded with life from juſtice: now that man is fallen by tranſgreſſion,Chald. Paraph. foreign, 1 Pet. 2. 5. & foreign. Sept. 1 Pet. 2. 9. Exod. 19. 5. Onkelos, Reges & ſacerdotes & multitudo regum & ſacerd…tum. Regiae poteſtatis eſt praevalere apud Deū, & res illas ab illo au…erre, quarū nulla pridem facultas ſuit. D Simō. log. c. 10. Baſil. 1527. R Sal…m▪ R. Abrah. R. David. foreign. Sept. foreign. Vox Segulah ſignificat rem▪ quandam a…ct ā & charam, five theſaurus fuerit, …ive res alia qu…cun que .1 Pet 2:51 Pet 2:9Exod 19:5 perfect obedience cannot merit forgiveneſſe of ſins paſt, purchaſe Gods favour being juſtly diſpleaſed for ſin, and deſerve everlaſting life. When the wicked and their beſt works are an abomination to the Lord, it cannot be imagined, that any Covenant ſhould paſſe betwixt God and man a ſinner, wicked, ungodly, miſerable, but in and through a Mediatour.

It was ſuch a Covenant whereby the ſpirituall ſeed was made a Kingdome of Prieſts, an holy Nation, and a peculiar treaſure unto the Lord. The word Segullah ſignifies ones owne proper good, which he loveth, and keepes in ſtore for himſelfe, for his ſpeciall uſe: a rare and exquiſite treaſure; a thing deſired, deare and ſingular or proper to a man himſelfe. The Hebrew Logicians call their fift predicable, Segullah: Others interpret the word, a beloved treaſure, a glorious thing & to be deſired, an holy treaſure, a treaſure which hath both magnificence, ſplendour and ornament, Eccleſ. 2. 8. the peculiar treaſure of Kings. Aquila renders it ſubſtance: Sym: treaſure, or peculiar ſubſtance, the Septuagint, plenty of riches, ſo as it doth import multitude or great abundance: Vatablus, a treaſure entirely beloved, 1 Chron. 29. 3. I have of mine owne proper good, of gold; of my proper goods of excellency, that which was moſt deare unto me; of gold moſt pure and refined, that which is choſen and laid up in a treaſury. A peculiar people then is a people entirely beloved of the Lord, which is proper to him, the poſſeſſion whereof pertaines to none other, which he layeth up (as it were) in his treaſure, Exod. 19. 5. The Chaldee Paraphraſt renders it, ye ſhall be beloved before me. Theod…t. a chiefe, ſpeciall, or excellent people: and ſo Deut. 26. 18. The Paraphraſt hath it, he choſe to himſelfe Iſrael his beloved, and in other places. And ſo other Hebricians, Segullah ſignifieth, that p. 104they ſhould be beloved before him, as a deſirable treaſure, whichLe… Iudah, peculium. Vata…l. ut theſaurus unicè dilectus prae cu… ctis populis. Theod. foreign. Sept. foreign. or, abundantia. abundant a…tē ornamenta, quae ſunt pretioſa, ita que recondunt etiam, &c. foreign, Tit. 2. …4. foreign, 1 Pet. 2. 9.Titus 2:41 Pet 2:9 a King delivereth not into the hands of any of his officers, but keepeth to himſelfe. R. Menachen in Exod. 19. Mal. 3. 17. The Greek tranſlation turns it, a people for peculiar poſſeſſion. Aqu. a peculiar people, deare and precious, which he will not part withall. In the new Teſtament both expreſſions are uſed: for Paul calleth them a peculiar people: Peter, a people for peculiar poſſeſſion, which God doth challenge as proper to himſelfe. Vulg. Populus acquiſitionis, Eph. 1. 14. This was the priviledge of the Jew, which he obtained by this Covenant, and it is often mentioned to the praiſe of Gods free-grace and love towards them, Deut. 7. 6. & 14. 2. & 26. 18. The Lord hath choſen Jacob unto himſelfe: Iſrael, for his peculiar treaſure, Pſal. 135 4. But this priviledge they could never obtain by the Covenant of works: by it they could never have been a Kingdome of Prieſts, or a peculiar people: they could never have obtained the adoption, or have inherited the Kingdome of Heaven. Theſe are priviledges vouchſafed of meere grace in Jeſus Chriſt, in whom we are adopted, and made Kings and Prieſts unto God.Calv. I…ſtit. lib. 2. ca. 7. Sect. 7. Rom. 9. 4. 1 Pet. 2. 9. Revel. 1. 5. & 5. 10. Exod. …0. ….Rom 9:41 Pet 2:9Rev 1:5Rev 5:10

Secondly, in the promulgation of the Law, the Lord proclaims himſelfe to be the God of Iſrael, ſaying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the houſe of bondage. Some hold theſe words to be the affirmative part of the Commandment, in which the Goſpel is preached, and the promiſes contained therin offered. Others, that it is a Preface to the whole Law, or prefixed as a reaſon to perſwade obedience to the firſt Commandment. But univerſally all acknowledge them to be the free Covenant, which promiſeth pardon of ſin, and requirethDeut. 10. 14.Deut 10:14 faith in the M…ſſiah. God is the God of all creatures, becauſe he made and doth conſerve all: but by peculiar right he is the God of his Church, becauſe he hath choſen it to be heire of his Kingdome: whence the people are ſaid to be bleſſed, that have God for their God. The Covenant of grace is expreſſed in theſePſal. 33. 12. & 144. 15.Ps 33:12Ps 144:15 words, I will be thy God and thou ſhalt be my people: Wherein God promiſeth to be favourable to the iniquity of his ſervants, and to remember their ſins no more: and to bleſſe them with all ſpirituall bleſſings in heavenly things. When God then ſaith to Iſrael,Jer. 31. 33. & 32. 3…. Ezek … 20.Jer 31:33Jer 32:3Ezek 20 I am your God, which brought you out of the land of Egypt; doth he not propound himſelfe as their King, Judge', Saviour and Redeemer: p. 105Spirituall Redeemer from the bondage of ſin and Satan, whereof that temporall deliverance was a type. And althoughHemming. Syntag. Decal. there be no expreſſe mention of a Mediatour in the Law, yet it is included in the word of promiſe, I am thy God. From Evangelicall promiſes, and the remembrance of them, and a late type, the Lord makes beginning, when he gave his Law. And it is further to be noted, that as theſe words, I am the Lord thy God, are prefixed to the firſt Commandment in the Law, ſo are they annexedLevit. 19. 4, 6, 11, 12, 16, 30, 31, 32, 37. Levit. 18. 5.Lev 19:4Lev 19:6Lev 19:11Lev 19:12Lev 19:16Lev 19:30Lev 19:31Lev 19:32Lev 19:37Lev 18:5 to all others in ſundry places of Scripture, as an argument to move to ſincere obedience. Leaſt the Jewes ſhould feare (as it commeth to paſſe in doubtfull matters) they heare that the rule of life is preſcribed unto them of the true and only God, who is theirs by Covenant. Leaſt diffidence ſhould make them ſlacke, God comes familiarly, and commends his gracious Covenant unto them. The reaſon from all this is plaine, that Covenant wherin the Lord promiſeth, or proclaimeth himſelfe to be the God of Iſrael, is the Covenant of grace, which God made with Iſrael. But in giving the Law upon Mount Sinai God promiſed, and proclaimed himſelf to be the God of Iſrael.

Thirdly, Chriſt our Saviour thus reciteth the firſt Commandment, Heare O Iſrael, the Lord our God is one Lord, therefore Mark …2. 29. Deut. 6. 4.Mark 2:29Deut 6:4thou ſhalt love the Lord thy God with all thy heart. And Moſes in the explication of the Decalogue condemneth incredulity, ſaying,Deut▪ 6. 16. Exod. 17. 7.Deut 6:16Exod 17:7 Ye ſhall not tempt the Lord your God, as ye tempted him in Maſſah; for there they tempted God by incredulity. Where it is moſt apparent, that in this firſt Precept we are enjoyned to take God to be our God, to chooſe him to be our portion, to cleave unto him, to truſt in him as our only Saviour. And it can hardly be queſtioned, whether that Covenant wherin we are bound to take God to be our Father, King and Saviour be the Covenant of grace or no? And by the ſame reaſon it is manifeſt, that the Law requireth faith as well as love and obedience, and doth build theſe upon it as a foundation. It preſcribeth faith in the firſt place, and throughout, namely that we acknowledge God the Law-giver, to be the Lord our God, the only true God, and teſtifie that faith unto him, by an univerſall and uniforme obedience to that whole Law and every title thereof. The Law was given for this end, that it might inſtruct us in faith, which is the mother of a good conſcience and of love. Chriſt and faith is the end and ſoule of the p. 106Law, not underſtood of the Jews. The ſumme of the Law is faith or love, and both theſe carry the ſame ſence, becauſe though Moſes Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23.Rom 10:4Deut 10:12Rom 14:23make mention of love, and Paul of faith, yet that love doth comprehend faith, and this faith doth contain love. Certainly, Whatſoever is not of faith is ſinne, even all works, though good in ſhew, and for ſubſtance ſeeming agreeable to the rule of the Law, if they iſſue not from faith, they are vaine and hypocriticall, if they be not quickned and enlivened by faith, they are but the carkaſſe of a good worke. And then if God command not faith in the Law in ſome ſort, why doth he command other things, which without it are frivolous? Our beſt works are unſavoury before God, if they be not ſeaſoned with faith: For without Heb. 11. 6.Heb 11:6faith it is impoſſible to pleaſe God. Therefore the Lord in Covenant commanding the obſervation of his Law, exacteth faith alſo, without which the Law cannot be obeyed in an acceptable manner. For when the Law is ſpirituall, and commandeth true worſhip and invocation, how can it be obſerved without faith? Would the Lord have the Iſraelites remaining in infidelity to obſerve the Law? Or did he ever allow man ſince the fall of Adam, to come or have acceſſe unto him, but only in the name of a Mediatour? Or was life and ſalvation ever promiſed to man ſince the fall, but upon condition of faith in the Meſſiah? Indeed the condition of obedience, which God requireth and man promiſeth, is the chiefeſt thing urged in the Law: but free and gracious pardon, wherein conſiſteth the happineſſe of the Saints is therein promiſed and proclaimed. They under the old Teſtament lightly following the letter, miſtooke the meaning, not looking to the end of that which was to be aboliſhed, whereunto Moſes had an eye under the vaile. For they perceived not ſo well the grace intended by the legall Teſtament, which the perfection of the morall Law, whereof they could not but faile, ſhould have forced them to ſeeke; and the imperfection of the typicall Law, which made nothing perfect, ſhould have led them to find: but they generally reſted in the worke done, as was commanded by either Law, when as themſelves were unable to do the one, and the other was in it ſelf as unſufficient to help them.

Fourthly, after the giving of the Law a Covenant betwixt God and Iſrael was eſtabliſhed by mutuall and willing conſent,Deut. 4. 31. Exod. 24. 3, 4.Deut 4:31Exod 24:3Exod 24:4 the people promiſing to obey and doe whatſoever the Lord commanded. p. 107In the Land of Moab Moſes was commanded by theDeut. 29. 1, 9.Deut 29:1Deut 29:9 Lord to make a Covenannt with the children of Iſrael, beſide the Covenant which he made with them in Horeb. This Covenant they entred into was the ſame that God made with them upon Mount Sinai, even the ſame that did containe the bleſſings and curſes before pronounced. But this Covenant was a Covenant of Grace, not of works: for God never commanded his people, that he might ſet them on high above all people of the earth, and that they might be an holy people unto him, to avouch him to be their God by a Covenant of works: Moſes wouldDeut. 29. 12.Deut 29:12 never have exhorted the people by Oath to bind themſelves unto the Lord in a Covenant of works: for that had been to bind themſelves unto the moſt dreadfull curſes, whereas they were to enter into this Covenant that they might proſper in all that theyDeut. 29. 9.Deut 29:9 doe. That Covenant is of Grace, wherein the good things promiſed are all free and gratious: but it was of grace that God promiſedDeut. 7. 12. 2 Chro. 6. 14.Deut 7:122 Chr 6:14 to be the God of Iſrael: and therefore the Lord, when he keepeth Covenant with Iſrael, is ſaid to keep the mercy which he ſwore unto their Fathers, and when he eſtabliſhed them for a people unto himſelfe, and is their God, he is ſaid to performe the Oath, which he ſwore unto their Fathers, to Abraham, to Iſaac, and to Jacob.Deut. 29. 13.Deut 29:13

The Legall Covenant or Covenant of works cannot be renewed after it is once broken, ſeeing it admitteth not repentance of ſinne paſt, but exacts perfect and perpetuall obedience. But this Covenant made with the Iſraelites might be renewed after tranſgreſſion, did admit repentance; When thou art in tribulation, and Deut. 4. 30, 31.Deut 4:30Deut 4:31all theſe things are come upon thee, even in the latter dayes, if thou turne to the Lord thy God, and ſhalt be obedient unto his voice: (for the Lord thy God is a mercifull God) he will not forſake thee, neither deſtroy thee, nor forget the Covenant of thy Fathers, which he ſwore unto See Deut. 30. 1, 2, 3. 1 Ki. 8. 34, 35. Pſal. 106. 45. Eze. 16. 61, 6…. Deut. 30. 11, 12, 13, 14. Rom. 10. 6, 7.Deut 30:1Deut 30:2Deut 30:3Ps 106:45Ezek 16:61Ezek 16:6Deut 30:11Deut 30:12Deut 30:13Deut 30:14Rom 10:6Rom 10:7them. And if the Covenant after tranſgreſſion may be renewed, it is of grace. The Law which is written in the heart of the ſpirituall ſeed is part of the Covenant of grace: for the righteouſneſſe of faith ſpeaketh on this wiſe; This Commandement which I command thee this day, it is not hidden from thee, neither is it farre off. It is not in heaven, that thou ſhouldeſt ſay, Who ſhall goe up for us to heaven, and bring it unto us, that we may heare it, and doe it. Neither is it beyond the ſea, that thou ſhouldeſt p. 106duplicate page p. 107duplicate page p. 108ſay, Who ſhall goe over the ſea for us, and bring it unto us, that we may heare it, and doe it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou maiſt doe it. But the Law given by Moſes is engraven in the heart of the ſpirituallIſai. 51. 7. Pſal. 37 31.Isa 51:7Ps 37:31 ſeed, or people effectually in Covenant, as they are called a people in whoſe heart is the Law. No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements, to be the Covenant of Grace. But the Covenant which Iſrael entred into, is that which the LordDan. 9 4. Nehem. 1. 5. Deut. 7. 12.Dan 9:4Neh 1:5Deut 7:12 keepeth with them that love him, and keepe his Commandements.

Fifthly, the godly Kings and people of Iſrael repenting of their tranſgreſſions and ſinnes committed againſt God, did oftentimesJoſh. 24. 22, 23, 24, 25. Judg. 10. 16. 1 Sam, 7. 3, 4, 5. 2 Chro. 15. 12. 2 Kin. 11. 17. 2 Chro. 23 16. 2 Ki. 23. 3. Neh. 10. 30, 31. 2 Chro. 34. 31.Josh 24:22Josh 24:23Josh 24:24Josh 24:25Judg 10:162 Chr 15:122 Kgs 11:172 Chr 23:162 Chr 23:2Neh 10:30Neh 10:312 Chr 34:31 renew their Covenant, binding themſelves to the Lord to be his people, and to walke in Gods Law, which was given by Moſes, and to obſerve and doe all the Commandements of God the the Lord, and his Judgements, and his Statutes, with all their heart, and with all their ſoule. But Jehoſhaphat, Joſiah, Nehemiah, and other godly Governours, who were well acquainted with their infirmities, and knew themſelves utterly unable to fulfill the Law, would never promiſe punctuall and exact obedience, in hope thereby to deſerve eternall life, or to receive it from God as the reward of their perfect ſervice: nor flatter themſelves as though they could ſtand before the Tribunall of Gods Juſtice in their own Righteouſneſſe, when upon proofe ſufficient they ſaw, that no fleſh could be juſtified in his ſight. Without queſtion, they underſtood, that God of his free grace had promiſed to be their God, and of his undeſerved and rich mercy would accept of their willing and ſincere obedience, though weake and imperfect in degree; which is in effect, that the Covenant which God made with them, and they renewed was a Covenant of grace and peace, the ſame for ſubſtance that is made with the faithfull in Chriſt in time of the Goſpell.

Sixthly, the Covenant that God made with Abraham was theGen. 17. 1.Gen 17:1 Covenant of grace, as it is acknowledged: but the Covenant made with Abraham is for ſubſtance the ſame with the Covenant made with Iſrael upon Mount Sinai: the promiſe is the ſame, and the things required the ſame. For in that God promiſed that he would be God all-ſufficient to Abraham, to bleſſe him p. 109with all neceſſary bleſſings for this life, and the life to come. InGal. 3. 8.Gal 3:8 this he promiſeth freely and of his owne meere grace and favour to be their God, and make them a Kingdome of Prieſts and anExod. 19. 6, 7.Exod 19:6Exod 19:7 holy nation unto himſelfe. In that he requireth of Abraham, that he walke with or before him in integrity: In this he covenanteth, that they ſhould obey his voice, and keep his commandements.Deu. 26. 17, 18. Jer. 7. 23. Deut. 10. 12. Jer. 11 3, 4. 1 Ki. 8. 25. 2 Chron. 6. 16. 2 Chr. 17. 3, 6. 2 Chr. 6. 14, 16. Jer. 2. 2.Deut 26:17Deut 26:18Jer 7:23Deut 10:12Jer 11:3Jer 11:4Jer 11:12 Chr 6:162 Chr 17:32 Chr 17:62 Chr 6:14Jer 2:2 And what is it to walk with God or before God, but to walk in his Law.

Seventhly, when God gave his Law unto Iſrael upon Mount Sinai, he troth-plighted that people unto himſelfe, and himſelfe unto them, and that of his meere love, not of any merit in them. Thus ſaith the Lord, I remember thee, the kindneſſe of thy youth, the love of thine eſpouſals, when thou wenteſt after me in the wilderneſſe, in a Land that was not ſowen: Iſrael was holineſſe unto the Lord, and Ezek. 16. 8.Ezek 16:8the firſt fruits of his increaſe. When I paſſed by thee, and looked upon thee, behold thy time was the time of love, and I ſpread my skirt over thee, and covered thy nakedneſſe: yea, I ſware unto thee, and entered into Covenant with thee, ſaith the Lord God, and thou becammest mine. But if the Law were a perfect draught of the Law of nature,Rainold Apol. Theſ. pag. 211. 1 Tim. 1. 5. Act. 15. 9. Rom. 10. 4. Gal. 3. 24. Chriſtum vocat finem i. ſcopum legis; quia lex ſues ſacrificiis, ritibus, &c. Chriſtum intendebat. Zanch de Redem cap. 11. Theſ. 5. li. 1. The Decalogue written with Gods own hand upon two tables, was an Epitome of all Ordinances appertaining to the Covenant.1 Tim 1:5Acts 15:9Rom 10:4Gal 3:24 exacting punctuall obedience in the leaſt jot and title, as neceſſary to Salvation, and flaſhing out wrath againſt the leaſt tranſgreſſion, without any intimation of repentance, or hope of pardon, the Lord did not at that time troth-plight himſelfe unto them.

Eighthly, the Law requireth faith as well as love and obedience, and doth build theſe upon it as a foundation. For the end of the Commandement is love, love out of a pure heart, a good conſcience, and faith unfained. That love which the Law requireth, either towards God or towards man, muſt flow from a pure heart, and faith it is that purifieth the heart. Chriſt is the end of the Law for righteouſneſſe ſake, and the Law is a Schoole-master to bring us unto Chriſt. But bring us unto Chriſt it could not, if it did not point him out unto us, or preſuppoſe him as promiſed: He is not the end of the Law, if the Law did not direct to him, and require faith in him. He is the end of the Law, as the Law leadeth and driveth us out of our ſelves, and from all confidence in any works of the Law, that by faith in Chriſt we might obtain righteouſneſſe. It is not the property of a Schoole-maſter to beat and ſtrike, and not to direct or teach. That the ceremonies of the Law did prefigure p. 110Chriſt, direct unto him, and require faith in him, is a thingExo. 34, 27, 28.Exod 34:27Exod 34:28 confeſſed and acknowledged of all men. Now the ceremonies are appendices of the Law, eſpecially of the firſt and ſecond Commandements,Exod. 24. 8. Heb. 9. 19, 20, 23. Pigh…diſp. Ratiſp l. 2.Exod 24:8Heb 9:19Heb 9:20Heb 9:23 as they were given to the Iſraelites. And if they require faith in the Redeemer to come, how ſhould we thinke it to be a thing paſſed over in ſilence altogether in the Law. The deliverance of the children of Iſrael out of Egypt, was a type of our ſpirituall deliverance from the bondage of ſinne and Satan, by the power of Chriſt; as appeares by the Ceremonie and Sacrament of that corporall deliverance, the Paſſeover, which was aJoh. 19. 36. 1 Cor. 5. 7.John 19:361 Cor 5:7 figure of Chriſt our Saviour. Therefore in the firſt Precept the Myſtery of our Redemption by Chriſt is taught and contained. That particular mercy mentioned in that Precept, taught the Iſraelites to expect ſpirituall Salvation in the Meſſiah promiſed. InPſal. 1. 1, 2. Pſal. 119. 1, 2.Ps 1:1Ps 1:2Ps 119:1Ps 119:2 Scripture they are pronounced bleſſed, who keep the Commandements, and obſerve the Statutes and Judgements of the Lord: but withall their bleſſedneſſe is ſaid to conſiſt in this, that GodPſal. 32. 1, 2.Ps 32:1Ps 32:2 imputeth not ſinne unto them, that their ſinnes be forgiven, and tranſgreſſions covered. The true worſhippers of God then are happy, not for their works, but becauſe God is pleaſed to accept them in Chriſt, and to pardon their offences. This is the true ſenſe of thoſe promiſes made to or ſpoken of them that walk in the perfect way, and doe none iniquity. And if life and Salvation be promiſed to them that obſerve and keep the Statutes, Judgements and Ordinances of the Lord, not for the dignity of the work, but through the meere grace and mercy of God pardoning tranſgreſſions and ſinnes, then is faith in the Meſſiah taught and commanded in the Law. The true ſenſe and meaning of the Law is to be gathered out of the writings of the Prophets: for the ſame Spirit that breathed the Law, informed them in whatJer. 4. 1, 2, 3. and 3. 13, 14. &c. Rom. 3. 21, 22. The righteouſneſſe of the Law is teſtified by Moſes and the Prophets, &c. Deut. 12. 32. and 31. 12.Jer 4:1Jer 4:2Jer 4:3Jer 3:13Jer 3:14Rom 3:21Rom 3:22Deut 12:32Deut 31:12 ſenſe the Law was given, and how to be underſtood. But by the Expoſition of the Prophets it is cleare, that the Law as it was given by Moſes did admit repentance, and conſequently, require faith in Chriſt. And if the Law did not command faith in Chriſt the Meſſiah, then might not the Jewes beleeve in him: for they were forbidden to adde any thing thereto, or to take ought therefrom. The Law was to the Jewes a rule, according to which they ought both to live and worſhip God, to which they might not adde the leaſt …ot or title of their owne heads: ſo that either p. 111they muſt not worſhip, praiſe, pray unto and believe in God in and through the Meſſiah, or elſe faith in him muſt neceſſarily be required. The Decalogue, if we preciſely conſider the things expreſſed therein, doth not containe many things written of Moſes: but as it was a ſumme and abridgement of the whole Law, whereunto every particular muſt be referred, and from which, as a fountaine it was derived, it is a perfect rule whereunto nothing might be added. And if without faith it be impoſſible to pleaſe God, or to obtaine Salvation, the Law which promiſeth eternall life to them that keep it, doth require faith as well as love or obedience. For if faith be neceſſary to Salvation, it cannot be that man a ſinner ſhould be juſtified, if he could keep the Law: becauſe he cannot by future works purchaſe Redemption from former tranſgreſſions. And from all this it followeth, that the Law as it was given to the Jewes, is for ſubſtance the Covenant of grace, or a rule according to which the people in Covenant ought to walke. The Law is and ever was a rule of life to men in Covenant. Matt. 5. 18. One jot or title of the Law ſhall in no wiſe paſſe, till all be fulfilled: fulfilled in reſpect of unpartiall and ſincere obedience, for of that our Saviour ſpeakes, as is manifeſt by the words following, He that ſhall breake the least of theſe Commandements, and teach men ſo, ſhall be called leaſt in the Kingdome of Heaven: except your righteouſneſſe ſhall exceed the righteouſneſſe of the Scribes and Phariſees; that is, righteouſneſſe of habite and practiſe, which is that which the Law, as it is taken in that place, required.

Many things are objected to the contrary, which muſt be cleared before we paſſe further. As firſt, it will be ſaid, that in the Law there is no mention made of Chriſt, without which there is no faith. And what the Law revealeth not, that it commandeth not. But in the Law there is frequent mention of the Meſſiah, and perpetuall adumbration and repreſentation of him, andHeb. …0. … and 8 5. his oblation in waſhings and ſacrifices. The Apoſtle Paul, where he profeſſedly handleth the chief heads of faith, to wit, that Chriſt ought to ſuffer, and riſe againe from the dead, denieth that heAct. 26. 23. 1 Cor. 15. 3, 4.Acts 26:231 Cor 15:31 Cor 15:4 ſaid any thing beſides that which the Prophets and Moſes did foretell ſhould come. And our Saviour proved out of Moſes, that he muſt firſt ſuffer, and then enter into glory. And no marvell,Luk. 24. 27, 44Luke 24:27Luke 24:44 ſeeing Moſes by divers types and figures ſhadowed forth the death and reſurrection of Chriſt, as ſhall be ſhewed after. p. 112But in the Decalogue there is no mention of Chriſt. Neither isMoſes vvrote of Chriſt, Act. 3. 2…. and 7. 37. Joh. 1. 45. that they ſhould beleeve in him. Joh. 5. 4…. Many Prophets & juſt men deſired to ſee his dayes, Mat. 13. 17. Luk. 10. …4. Iun. in Pſal. 122. ver. 4. Abraham rejoyced to ſee Chriſt. Joh. 8. 56. Gal. 6. 16.Acts 3:2Acts 7:37John 1:45John 5:4Matt 13:17Luke 10:4Ps 122:4John 8:56Gal 6:16 that abſolutely true. For when God ſaith, he is their God, who delivered them out of the Land of Egypt, doth he not propound himſelf a Redeemer, a ſpirituall Redeemer of them from the bondage of ſinne and Satan, whereof that deliverance was a type? But he is not a Redeemer from ſpirituall bondage but in Chriſt. Implicitely therefore in theſe words Chriſt is contained and propoſed unto us, which is done according to the condition of thoſe times, wherein as yet all things were infolded and wrapped up. And it cannot eaſily be imagined, how Chriſt ſhould be revealed in the Ceremoniall Law, if there be no mention of him expreſſe or implicite in theſe words. As the Morall Law doth ſhew and diſcover ſinne, ſo was the Ceremoniall Law as a bill or bond put into the hand of God, whereby they did acknowledge themſelves indebted to his Divine Majeſtie: and as the Ceremoniall Law was a Schoole-maſter to point out and direct us unto Chriſt: ſo was the Morall a rule of obedience to them that be in Covenant with God: which of neceſſity doth preſuppoſe the revelation of Chriſt in ſome ſort. The Ninevites in the threatnings denounced againſt them by the Prophet Jonas did apprehend a promiſe of mercy to be implyed upon condition of their repentance: which promiſe was made in Chriſt. And is it any marvell then we ſhould affirme, the knowledge of Chriſt to be manifeſted in ſome ſort, in thoſe words of the Law: if we conſider the words of the Law, it doth command that we love God above all, and our Neighbour as our ſelves: but if we ſearch out the meaning of the words, we ſhall find it to be ſuch a love as proceeds from faith; and from what faith, but in the Meſſiah? That is the foundation upon which all works of love are builded. In faith it ſelf or with it, there is a motion of the ſoule towards, or a deſire of the heart to obtaine the good promiſed, joyned with an hatred of ſinne and wickedneſſe, which may be called inchoate love: but true, ſound, intire love, whereby we affect God as our Father moſt neerely conjoyned to us, and reverence him as the fountaine of all good things and benefits, which of his meere grace he conferreth upon the children of his love, and we daily expect from him, even ſuch as accompany life and ſalvation: this is the effect of faith, and followeth the apprehenſion and habitation of Chriſt in the heart.

p. 113Faith in Chriſt is not commanded in the Morall Law as it was engraven in the heart of Adam in the ſtate of innocency: but as it was given to Iſrael, to be a rule of life to a people in Covenant, it was preſuppoſed or commanded. For the generall ſubſtance of duty, the Law then delivered and formerly engraven in the heart was one and the ſame: but not in reſpect of the ſubject by whom, the object to whom, or the grounds whereupon obedience was required. Confidence in God was required of Adam by the Law of nature written in his heart. Confidence in God through Chriſt or the Meſſiah was required of the Iſraelites by the Law publiſhed upon the Mount. Adam was to performe obedience to the Lord immediately without a Mediatour, being himſelfe pure and innocent. But the Iſraelites being in themſelves ſinner…. …ould not in their own names performe ſervice pleaſing and acceptable unto the Lord. Adam knew he was beloved of the Lord, ſo long as he continued in obedience, but had no warrant to wait upon his mercy, when he had broken the Covenant of works. But to the Iſraelites God bound himſelfe in Covenant upon Mount Sinai, promiſing to be their God, and take them for his people, notwithſtanding they were ſinners in themſelves, which could not be without forgiveneſſe: and this Covenant they might and did renew by repentance after tranſgreſſion. The Law is not to be confounded with the Goſpell, but the ſacred and inviolable knot of the one with the other is to be maintained, unleſſe we ſhall make God contrary to himſelfe.

The Law doth not ſo directly and expreſſely teach faith inWhen Paul ſaith, Faith came by the Goſpell: it is to be underſtood of the manner of propounding, vvithout the invvrappings of types: that the Doctrine vvas … taught plainly, vvithout types and figures. Rom. 8. 3.Rom 8:3 Chriſt, but require obedience, yet doth it leade us to Chriſt, and more obſcurely command faith in him. The Goſpell doth more fully reveale Chriſt, and the grace of God in him, commanding faith by name: but it doth alſo urge, preſſe, and exact obedience. Thus ſweetly doe the Law and Goſpell conſent together. But here it is to be noted, that faith is commanded in the Law, which exacteth every thing that is good, but it is given to us, not by the Law, but of the holy Ghoſt. The diſtinction of the Law and Goſpell as they are oppoſed one to another is cleare and evident: but as the Law was given to the Jewes it is not oppoſite, but ſubordinate to the Goſpell. The Law in it ſelfe conſidered exacted perfection of works as the cauſe of life: but when that was impoſſible to man by reaſon of the infirmity of his fleſh, it pleaſed p. 114the Lord to make knowne to his people by the miniſtery of Moſes, that the Law was given, not to detaine men in confidence of their own works, but to leade them unto Chriſt. Whatſoever the Law teacheth, whatſoever it promiſeth, whatſoever it commandeth, alwayes it hath Chriſt for the ſcope thereof. For though the Law of righteouſneſſe promiſe a reward to the keepers thereof; yet after it hath ſhut up all men under ſinne, it doth ſubſtitute another righteouſneſſe in Chriſt, which is received by faith, not purchaſed by the merit of works. And therefore the Apoſtle doth reprehend the Jewes, as perverters of the true ſenſe and meaningRom. 10. 4, 5, 6, &c.Rom 10:4Rom 10:5Rom 10:6 of the Law, when they ſought to be juſtified by their works, and ſheweth that Moſes taught them to look for Salvation in the Meſſiah, and ſeek for that righteouſneſſe which is by faith▪ Whereby it is manifeſt, that the Law was given … be a manuduction unto Chriſt, in whom we have Redemption from all things, from which by the Law of Moſes we could not be juſtified; and a rule to the faithfull according to which they muſt frame their converſation. For what word was that which Moſes ſaith was neere, even in their hearts, but the Law which the Lord gave upon Mount Sinai, and promiſed to write in the hearts of his people under the Covenant of Grace.

And from this ground it is not hard to anſwer what is further objected againſt this truth, as, If faith be commanded in the Law, then being juſtified by faith, we are juſtified by the works of the Law. For faith is not a work of the Law nakedly and abſolutely conſidered, as it exacteth perfect obedience of man in his own perſon: but of the Law as it was given to the Jewes, to direct them unto Chriſt, who is the ſoule and life of the Law. And though it be commanded in the Law, as it is in the Goſpel or new Covenant, yet it juſtifieth not as a part of Regeneration, or an act of obedience and work of Grace by it worth or dignity, but in reſpect of that office whereunto it is aſſigned of God, and as it receiveth the promiſes of mercy. It is a ſ…phiſticall forme of reaſoning to ſay, Faith is commanded in the Goſpell, therefore if we be juſtified by faith, we are juſtified by the works of grace. The arguments are like, and both faultie. For juſtification by faith in Chriſt is oppoſed to juſtification by the works of the Law: becauſe he only is juſtified before God by the Law, whoſe acts being examined by the Law, are found juſt and righteous according p. 115to that which the Law requireth: but he is juſtified by faith, who being in himſelf ungodly, believeth in Chriſt for ſalvation. So that according to the Apoſtles meaning, whereſoever faith be commanded, he is juſtified by faith without the works of the Law, who is acquitted from ſin by the meer and rich grace of God in Jeſus Chriſt received by faith: And to ſeek juſtification by works, is to reſt upon our works for ſalvation, as they that anſwer in all things to that righteouſneſſe perſonall which the Law requireth. Juſtification by faith, and juſtification by workes are oppoſite, and ſo is faith and workes: but faith is not oppoſed to one act commanded, whereby the promiſe is received, for then it ſhould be contrary to it ſelfe: but to works whereby the Law is fulfilled in our owne perſons: to workes I ſay, not to one work: becauſe no one worke can juſtifie, but all are neceſſary.

If it be ſaid, the Apoſtle doth every where oppoſe the Law and the Goſpel, or the old and new Teſtament. The anſwer is from the ſame ground; that in the Scriptures of the new Teſtament, the Law as well Ceremoniall as Morall is oppoſed to faith or the Goſpel: and yet the Ceremonies of the Law did prefigure Chriſt, as all men acknowledge. Therefore the Apoſtle doth not perpetually and abſolutely oppoſe the Law, and the Covenant of grace: for he teacheth expreſly, that faith eſtabliſhethRom. 3. 31.Rom 3:31 the Law. For he underſtood the force and ſentence of the Law to conſiſt in faith: but becauſe the Jews addicted to the latter of the Law, did pretermit the force and life of it, Paul proves the Law ſo taken and ſeparated from faith, to be the cauſe, not of life, but of death: as that which did not only want Chriſt, who is the ſoul of the Law, but is oppoſite to him. And therefore Paul doth this, becauſe the Jews, (faith being let paſſe.) did ſeek righteouſneſſe in the dead works of the Law, and did oppoſe the Law to the Goſpel and Chriſt, who was the end and ſcope of the Law. This will be more plain, if we ſhall examin the particular paſſages of Scripture, wherein this matter is handled. The Apoſtle ſaith, the Covenant from the Mount Sinai gendreth to bondage, figured byGal. 4. 24.Gal 4:24 the bond-woman and her ſonne, who were caſt out of Abrahams Family. The Apoſtle his argument may be drawne thus; the ſame proportion which Hagar the hand-maid had to Sarah her Miſtreſſe in Abrahams houſe, the ſame proportion hath the old p. 116Teſtament to the new, in the Church of God▪ the ſame proportion which Hag…s off …pring had to Sarahs, the ſame proportion had the children of the Law, that is, the Jeruſalem which then was, unto the Jeruſalem which is above, that is, to the children of the Goſpel or ſons of promiſe. Now Hagar was ſometimes a viſible and principall member of Abrahams family, a kind of ſecond wife to Abraham, and Iſhmael her ſonne was for a while Abrahams preſumed heire: yet after Hagar did begin to deſpiſe and conteſt with her Miſtreſſe Sarah, and Iſhmael to flout or perſecute Iſaac, Abrahams heir apparent and ſon of promiſe, both mother and ſon were caſt out of Abrahams houſe, and deprived of all hope of inheritance in the Land of promiſe. Sarah bearing the type of the true viſible Church then on earth, did pronounce that ſentenceGen. 21. 10.Gen 21:10 of Excommunication againſt them; Caſt out the bond-woman and her ſonne, and God ratifying in heaven what ſhe had bound on earth, injoyns Abraham to put her ſentence in execution, Gen. 21. 12. The Covenant likewiſe which God made with this people upon Hagar or Mount Si…i, was …s the be▪ trothing of Iſrael unto himſelfe. The Law of Moſes, whilſt it was lawfully uſed was the only Catechiſme or Introduction, without which there was no entrance into the Church of God. The children of this Covenant, did by vertue of it become the preſumed heires or children of God. But when the deputed or nurſing mother came once to conteſt with the true Spouſe of Chriſt, with the new Teſtament or Goſpel: and after her children, the Jeruſalem which then was, began to perſecute the children of the Jeruſalem, which is above; the mother with her children, that is, the Law with ſuch as ſought to be under it, were caſt out of the true viſible Church, by the Apoſtles, unto whom ou… Saviour had committed the keyes of the Kingdome of Heaven. For it now ſtood in ſuch oppoſition to the Goſpel, as Hagar did to her Miſtreſſe Sarah at the time when …he and her ſon committed thoſe miſdemeanours, for which both of them were caſt out of Abrahams houſe. The Jeruſalem which was on earth, was ſometimes, or in ſome part rather a conſort than an oppoſite or adverſary to the Jeruſalem which was above. So was the old Teſtament or Law, and all ſuch as lawfully uſed it, rather ſubordinate allies, then foes or adverſaries to the new Teſtament or heires of promiſe. They that uſed the Law as a School-maſter to bring them unto Chriſt, to them it was the p. 117Covenant of grace for ſubſtance. Unto ſuch as uſed the old Teſtament as they ought, only as an Introduction to the new, there was indeed but one Teſtament: For as the Schools ſpeak, Ʋbi …um propter aliud, ibi …um tantu…. But ſuch as reſted in the Law, and uſed it not as a pedagogie to Chriſt, but ſought juſtification by the obſervation of the Law Morall or Ceremoniall, and oppoſed Chriſt the ſoul of the Law, ſuch were held under damnable b…dage, and cut from Chriſt. And in this ſence the Covenant made upon Mount Sinai did beget children unto ſuch bondage, for which they ought to be caſt out of the Family of God. And in this ſence the two diſpoſitions differ, not only in circumſtances, but in ſubſtance: they be not only two, but oppoſite. By the way let it be obſerved, that by the former Covenant upon Mount Sinai, is underſtood the Law given by Moſes, both Ceremoniall conſiſting in divers rites and commandements, and Morall, as the Jewes ſought to be juſtified thereby, who refuſed Chriſt.

The Old Teſtament then and the New, are ſometimes compared and conſidered by ſacred writers, as the thing including and included, the Huske and the Graine. The Goſpell before Chriſts time, was in the Law as the Corne new ſet in the …are. And the Law and the Goſpell, and the two Teſtaments, thus conſidered, are rather one than two, at leaſt there is an unity of ſubordination betwixt them. The ſame Teſtaments may be conſidered ſometimes as abſtracted or ſevered each from other. Thus the Goſpell or New Teſtament ſince our Saviours death and reſur…ection, is become as pure Corne, threſhed and winnowed. The Old Teſtament or Law (thus ſevered from it) remaines only as the chaffe or huske; If we thus conſider the Law or Old Teſtament, as the Jewes embrace it, that is, altogether ſevered from the new, to which alone we Chriſtians adhere by faith, they are not only two, but two oppoſites or contraries. This oppoſition or ſubordination between the Legall and Evangelicall Teſtament is opened by the Apoſtle, ſaying, If the firſt Covenant had been faultleſſe, then ſhould no place have been ſought for the ſecond. F…r finding fault with them he ſaith, Behold the dayes c…me (ſaith the Lord) when I will make a new Covenant with the houſe of Iſrael, and the Heb. 8. 7, 8, … ▪ 10. Jer. 31. 32, 3. …Heb 8:7Heb 8:8Heb 8:10Jer 31:32Jer 31:3houſe of Judah: not according to the Covenant that I made with their fathers, in the day wh… I tooke them by the hand, to leade them out of p. 118the Land of Egypt, becauſe they continued not in my Covenant, and I regarded them not ſaith the Lord. For this is the Covenant that I will make with the houſe of Iſrael after thoſe dayes, ſaith the Lord: I will put my Lawes into their mind and write them in their hearts: and I will be to them a God, and they ſhall be to me a people. But what Law was it, which the Lord promiſeth to write in the hearts of his people? was it not the Law given before by Moſes? concerning which alſo Moſes expreſſeth the ſame promiſe that Jeremy doth; The Lord thy God will circumciſe thy heart, and the Deut. 30. 6.Deut 30:6heart of thy ſeed, that thou mayest love the Lord thy God, with all thy heart, and with all thy ſoule, that thou mayeſt live. Now that Law God himſelfe had delivered in writing, and commanded Moſes Exod. 34. 1, 27.Exod 34:1Exod 34:27alſo to write the ſame. Therfore the words of the Prophet as touching the writing of Gods Law in our hearts, can import nothing but this, that the Lawes which were before by the miniſteryEzek. 36. 26, 27. 2 Cor. 3. 1, 2, 3.Ezek 36:26Ezek 36:272 Cor 3:12 Cor 3:22 Cor 3:3 of Moſes delivered only in Inke and Paper, ſhould by the power of the holy Ghoſt, through the faith of Chriſt be wrought and written in the affections of the heart: that God in Chriſt would not only adminiſter outwardly the letter of the Law, whether in writing or preaching, but would by the regeneration of the Spirit, give grace inwardly to the obedience thereof. And as the Law written in the tables of the heart, and ingraven in tables of ſtone, is one for ſubſtance: ſo is the new and the old Teſtament. The Law is not oppoſed to the Law: but the writing to writing. Writing in tables of ſtone pertained to Moſes or to the Old Teſtament: writing in the heart to Chriſt, or the new Covenant. The Law is the ſame, but otherwiſe adminiſtred in the hand of Chriſt, then in times paſt in the hand of Moſes. Moſes gave the Law in tables of ſtone, but could not give power or ability to doe what the Law required: but Chriſt writeth the Law in the heart, and inableth the faithfull in ſome meaſure to doe what he commandeth. And in the ſame place the Lord by the Prophet ſheweth, that when he made this Covenant withJer. 31. 32.Jer 31:32 the Fathers which they brake, he declared himſelfe to be an huſband unto them, or joyned himſelfe in marriage unto them. But God never joyned himſelfe in marriage unto a people, but by the Covenant of grace. It may be ſaid the Apoſtle ſheweth the formerJer. 3. 14.Jer 3:14 Covenant to be faultie, or that another Covenant was lacking. But that is not mentioned to prove the Covenants to be p. 119two in ſubſtance oppoſite one to the other: but becauſe the firſt Teſtament did not containe the Image of the things themſelves, and therfore was not to be reſted in, as if we could be juſtified byHeb. 10. 1.Heb 10:1 the workes of the Law, or ceremoniall obſervances annexed: but muſt be uſed as an introduction to leade us unto Chriſt, who is the very Image of the things themſelves. This firſt Covenant therfore could not be fulfilled or effectuall, but by the bringing in of a ſecond, which was prefigured thereby. For the blood of Bulls and Goats was not availeable to purge away ſinne: but did prefigure the blood of Chriſt, which is effectuall to purge our conſciences from dead workes. The blood of Bulls and of Goats, and Heb. 9. 13. 14.Heb 9:13Heb 9:14the aſhes of an Heifer ſprinkling the uncleane, ſanctifieth to the purifying of the fleſh, ſc. from a treſpaſſe meerely committed againſt the Law of Ceremonies: but the bloody ſacrifice of our Lord and Saviour Chriſt, whereof the legall Sacrifices were tipes and ſhadowes, was alone appointed of God, and is effectuall to cleanſe us from all ſinnes committed againſt the Morall Law of God, and to purifie us from ſuch dead works, as, not expiated by his blood, would bring forth everlaſting death. Of neceſſity therfore the firſt Covenant, becauſe it is of grace, muſt bring forth a ſecond,Joh. 1. 17. Joh. 5. 46.John 1:17John 5:46 in which is fulfilled that which in the firſt is prefigured. The Law was given by Moſes, and the righteouſneſſe of faith was taught by Moſes, as our Saviour teſtifieth. Why then doth the Apoſtle in the words following add by way of oppoſition, but grace and truth came by Jeſus Chriſt? The ſence of the place ſeemes to be this, That the Law prefiguring Chriſt, and redemption in him, and teaching and commanding what oug… to be done, but neither giving grace to doe it, not containing the ſubſtance of the thing prefigured, was given by Moſes: but grace to doe what was commanded came from Chriſt, in whom alſo the ſubſtance of what was prefigured by the Ceremonies, is fulfilled. But if the Law of Moſes ſent the Jewes to Chriſt, and directed them how to walke believing in him, but of it ſelfe did not give grace or truth, of neceſſity it muſt make knowne Chriſt2 Cor. 3. 6, 7, 9. foreign or as ſome bookes have it: foreign: Syr. verba viva Ar. Serm… nem vivum.2 Cor 3:62 Cor 3:72 Cor 3:9 in ſome ſort, and command faith in him: which is proper to the Covenant of grace. The Law is a killing letter (ſaith the Apoſtle) and the miniſtration of death and condemnation. But the ſame Law, which is called a dead or killing letter, is ſtiled a lively word, or lively oracles, that is, ſuch as give life: The words of Paul therfore p. 120are not to be underſtood abſolutely of the Law, but as it wasAct. 7 38. Lev. 18, 5. Ezek. 20. 13. Neh. 9. 29.Acts 7:38Lev 18:5Ezek 20:13Neh 9:29 ſeparated from Chriſt and the Goſpell, of men who did reſt in the Law, and ſought to be juſtified by it: whereas Chriſt was the end of the Law, which the Jewes not perceiving, they erred from the truth, and perverted the true ſence and ſcope of the Law. For the miniſtery of Moſes, as it is referred to the mind and counſell of the Lord, is bright and illuſtrious: but the carnall people could not behold that brightneſſe, and therefore the Law is vailed to the carnall Jew, that he cannot behold the light that ſhineth therein. Even unto this day, when Moſes is read, the vaile 2 Cor. 3. 15, 16.2 Cor 3:152 Cor 3:16is upon their heart. Nevertheleſſe, when it ſhall turne unto the Lord, the vaile ſhall be taken away. That is, when Iſrael ſhall be turned unto the Lord, the vaile ſhall be taken away, that in the law it ſelfe they may ſee Chriſt, whom now being blind by reaſon of their indurate mind, they could not fee. For there was a double vaile drawne over their eyes, the firſt of hatred againſt Chriſt, the ſecond of the Law it ſelfe, in which Chriſt was revealed, but not ſo clearely as in the Goſpell: which double vaile ſhall be takenIſa. 25. 7. Rom. 4. 15. & 3. 20. & 7 9.Isa 25:7Rom 4:15Rom 3:20Rom 7:9 away, when they ſhall be converted unto Chriſt. The Law worketh wrath, and diſcovereth ſinne: yea reviveth it. What the Apoſtle ſpeaketh of the Law, in theſe and other above rehearſed paſſages, is to be underſtood of the whole Jewiſh pedagogie, viz. the Law Morall and Ceremoniall as it was given by Moſes. And as here, the Law is ſaid to worke wrath, and terrifie: ſoPſal. 19. 7, 8, 9. & 119. 47.Ps 19:7Ps 19:8Ps 19:9Ps 119:47 elſewhere it is ſaid to cauſe the ſoule to returne, to enlighten the eyes. and rejoyce the heart. Of neceſſity for the reconciliation of theſe ſayings of the Prophet and Apoſtle in ſhew contrary, itBeza in Rom. 2. 27. Calv. in 2 Cor. 3. 17. Col. 2. 13. The ceremonies are viſible words preaching Chriſt, and they preached our guile, and wrath belonging unto us.Rom 2:272 Cor 3:17Col 2:13 muſt be granted that the Law animated by Chriſt is pleaſant and delightfull, but as it is barely conſidered in oppoſition to Chriſt and to the Goſpell, as it exacteth perfect obedience, but giveth no ability or power to performe what is required, it woundeth, terrifieth, killeth and worketh wrath.

Of the Law there is a twofold uſe and conſideration. One as it is a rigid exactor of intire obedience, and hand-writing againſt us for ſinne, and thus of it ſelfe barely conſidered, it woundeth, but healeth not, it reviveth ſinne, but mortifieth it not. The other, as it pointeth to Chriſt in whom Salvation is to be found, and directeth how to walke in all well-pleaſing before the Lord: and thus it is an eaſy yoke. The Law conſidered without Chriſt p. 121woundeth, killeth and reviveth ſinne by reaſon of our Corruption: But the Law conſidered in Chriſt, and as it pointeth unto him, killeth corruption, and converteth the ſoule. In the Epiſtle toGal. 3. 10, 17. Act. 7. 53. The law was givē ad ordinationes angelorū, Syr & Ar per mandatum, as Rom. 13. 2. as a ſon is ſaid to doe, ad nutum patris: as foreign is uſed, Num. 16. 34 or ſecundum, juxta o…dinationes, as foreign ſignifieth, Gen. 1. 21 paralell to this are Gal. 3. 19. Heb. 2. 2. The reaſon & truth of theſe ſayings ſeem to be, that the Angel w^ch appeared to Moſes in the buſh, v. …5. and was with him in the wildernes, v. 39. did out of the midſt of the Angels, which did on every ſide cō paſſe him about, give the Law upon Mount Sinai, whereof the Sanctuary was a figure. foreign is the ſame that decretum vigils.Gal 3:10Gal 3:17Acts 7:53Rom 13:2Num 16:34Gen 1:21Gal 3:19Heb 2:2 the Galathians the Apoſtle oppoſeth the Covenant of Grace to the Law in many things; as that the Law accurſeth every one that continueth not in all things, that are written in the booke of the Law to doe them: that it was foure hundred and thirty yeares after the Covenant, which was confirmed before of God in Chriſt, &c. But it is to be remembred, that in thoſe paſſages the Apoſtle diſputeth againſt the Jewes, who truſted in the workes of the Law, and thought by the blood of Bulls and Goats to be purged from their ſinnes, or of them that joyned the Law with Chriſt in the matter of Juſtification, as if Juſtification had been in part at leaſt by the workes of the Law; which the Apoſtle every where condemnes as contrary to the intent and purpoſe of the Lord in giving the Law. The contrariety then of the Law or Old Teſtament, even of the Law as it beareth the figurative ſprinkling of the bloud of Chriſt, and ſo pointeth us to him, unto the new Teſtament, or Covenant of grace, is not in themſelves, but in the ignorance, pride and hardneſſe of heart of them, who underſtood not, or did pervert the right end of the Law, as if it was given for Juſtification. The Law as it oppoſed to Chriſt, doth accurſe every one that continueth not in all things, that are written in the booke of the Law to doe them: becauſe he that truſteth in the Law, is convinced by the Law to be a tranſgreſſour: but the Law as given to them that be in Covenant, doth reprove every tranſgreſſion, and convince every man of ſinne, who continueth not in all things that are written in the book of the Law to do them, but doth not accurſe the offendour in every jot or title, becauſe in Chriſt ſin is pardoned and forgiven. To the Jew, who reſted in the works of the Law, and refuſed Chriſt, the Law which was given foure hundred and thirty yeares after, did make void the promiſe, or Covenant confirmed before of God in Chriſt: But according to the true meaning of the Law, and to them that uſed it aright, it did not make void the promiſe but eſtabliſh it. What the Apoſtle citeth of the Law out of Deuteronomy, and noteth of the giving of the Law after the promiſe, is for ſubſtance preached by the Prophet Jeremy at the Lords appointment, when he ſpeaketh of this Covenant of grace without all queſtion. Heare p. 122ye the words of this Covenant, and speake unto the men of Judah, Jer. 11. 2, 3, 4, 5, 6.Jer 11:2Jer 11:3Jer 11:4Jer 11:5Jer 11:6and ſay unto them, thus ſaith the Lord God of Iſrael, Curſed be the man that obeyeth not the words of this Covenant, which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace, ſaying, obey my voice and doe them, according to all which I command you: ſo ſhall ye be my people, and I will be your God. That I may performe the oath which I have ſworne unto your Fathers, to give them a Land flowing with milke and honey, as it is this day: Then anſwered I and ſaid, ſo be it, O Lord. Then the Lord ſaid unto me, proclaime all theſe words in the Cities of Judah, and in the ſtreets of Jeruſalem, ſaying, Heare ye the words of this Covenant, and doe them. This Covenant then, which God made with Iſrael, was for ſubſtance one with that he had made before with the Patriarks, that is, it was a Covenant of grace and mercy: though the Law, to them that reſted in the works thereof, and perverted the right uſe and end of the Law, was a killing letter and miniſtration of death.