The Difference Between the Old and New Covenants, Chapter 7
CHAP. VII.
Of the nature of the Mount Sinai Covenant.
IT will now be asked, What manner of Covenant was that at mount Sinai, which is called the worſe Covenant? what kind of Covenant was it?
Sol. In general it was a Covenant of Works, as to be fulfilled by Jeſus Chriſt, but not ſo to Iſrael. Or,
It was the Covenant of Grace as to its legal condition to be performed by Jeſus Chriſt, repreſented under a conditional adminiſtration of it to Iſrael.
This is a knotty puzling Queſtion in Divinity; for the clearer opening of it, I muſt anſwer both Negatively and Affirmatively.
SECT. I.
Anſw. I. NEgatively in four Propoſitions.
Prop. I. The Sinai Law was not given as a Covenant of Works to Iſrael. It was deſigned to be a Covenant of Works as to be accompliſhed by Jeſus Chriſt, as will appear afterward, but the end of the Lord was not that it ſhould be ſo to Iſrael. For,
1. The nature of a Covenant of Works, and alſo the general current of Scripture denieth the Sinai Law to be ſuch.
[A Covenant of Works] requireth perfect perſonal obedience, promiſing life or a reward of Juſtice thereupon, and threatning death upon the leaſt violation thereof.
This is evident from the Covenant with Adam in innocency, Gen. 2. verſ. 17. He obeying, it is implied he ſhould live; he diſobeying by eating the forbidden Fruit; the ſentence of death paſſeth upon him: and apparently this is a true deſcription of a Covenant of Works, for whatever is oppoſite unto this, ſpeaketh Grace: if Juſtification and Eternal Life be attained by anothers righteouſneſs or obedience (without their perſonal performance of it) there is Grace herein; if the reward be not of Juſtice, it muſt be of Grace; if imperfections and ſinful failings be not followed with death, there is Grace in that alſo.
Now the deſign or intendment of God in giving the Sinai Covenant, was not, that Iſrael ſhould by their own obedience obtain Eternal Life and Salvation. Indeed the falſe Apoſtles in Goſpel times did put upon perſonal obedience, they urged Circumcifion and other works of the Law as neceſſary unto Juſtification and Eternal Life; but in oppoſition to them the Apoſtle argueth in diverſe Chapters in the Epiſtles to the Romans and Galatians, proving that they come by a righteouſneſs performed for us by Jeſus Chriſt, Rom. 3. verſ. 20. Therefore by the deeds of the Law (i. e. as performed by themſelves) ſhall no fleſh be juſtified in his ſight; it is verſ. 28. Without the deeds of the Law, Gal. 2. verſ. 16. Gal. 3. verſ. 10. As many as are of the works of the Law (i. e. as performed by themſelves) are under the curſe, and verſ. 11, 12. Gal. 5. verſ. 2, 3. Yea, our Salvation is not of works, Epheſ. 2. verſ. 8, 9. 2 Tim. 2. 9. Adam forfeiting life when he might have had it on the terms of his own doing, hence the Lord would never deal with man in that way any more. And leſt any ſhould think that this was only ſince the Sinai Covenant was at an end, the Apoſtle proveth that our works are now excluded from the inſtances of Abraham and David, Rom. 4. verſ. 2, 3. For if Abraham were juſtified by works, he hath whereof to glory but not before God; and addeth, it is to him that worketh not, verſ. 5. and verſ. 6. Even as David alſo deſcribeth the bleſſedneſs of the man unto whom God imputeth righteouſneſs without works: Where it is plainly intimated, that we are juſtified in Goſpel times in the ſame way for ſubſtance with them of old, and he expreſly ſaith, that this was not by works of their own performance; no not by ſuch as they came up to, after they were in a ſtate of grace, much leſs by any works of theirs before they did believe, elſe the Apoſtles argument were not cogent; for the falſe Prophets might eaſily have anſwered, that now in Goſpel times we are not juſtified as Abraham and David were, and ſo they might have waved whatever is urged from theſe inſtances; ſeeing all that he ſaith is built upon this very foundation, that we are juſtified as they were: only this can hardly be evaded, that David (who lived under the Sinai Covenant) yet is denied to be juſtified by works of his own. Yea the Apoſtle excludeth them even from the nature of a Covenant of works; which is ſuch a ground as denieth lapſed man in any Age to be ſaved by his own obedience, verſ. 4. Now to him that worketh is the reward not reckoned of grace but of debt. Therefore unleſs it could be ſaid that thoſe under the Sinai Law had Eternal Life, not of grace but of debt, it muſt be ſaid that they had it not in the way of a Covenant of works.
2. Moſes and the Children of Iſrael were antecedently under a Covenant of grace, or before the making that at mount Sinai, therefore that could not be a Covenant of works: In the very Preface, he ſaith, Exod. 20. verſ. 2, 5. I am the Lord [thy God]: the Lord did not firſt become their God by that, but was ſo before, as they were the ſeed of Abraham, and under that with him, Exod. 2. verſ. 24. and 3. verſ. 6 7. I have ſeen the affliction of [my people] verſ. 15, 16. And Moſes himſelf entred into the ſame Sinai Covenant with the people, Exod. 34. verſ. 27. I have made a Covenant [with thee] and with Iſrael. Not only with Iſrael but with him alſo.
Now it is not imaginable that the Lord would reduce them and Moſes himſelf, from Covenant of Grace, back to that of Works: Surely the Lord would advance them highor rather than bring them lower. He is ever one and the ſame in his Grace and Promiſes unto ſouls; no ſuch unconſtancy and changeableneſs is found with him.
3. The Sinai Teſtament typically revealed mercy for ſinful men, and therefore was not a Covenant of Works; For, that being once violated and broken, holdeth forth nothing of mercy to the ſmner, whatever his Repentance be; giveth no hope of Salvation, but denounedth Judgement, Death and utter deſtruction againſt him; Adam having eaten the forbidden Fruit, that ſaith, Gen. 2. 17. Dying thou ſhalt die.
Whereas the Sinai Covenant includeth the Ceremonial Law as well as the Moral, as is plain, Heb. 9. verſ. 1, 2, 3, &c. The firſt Teſtament had Ordinances of Divine Service and a worldly Sanctuary, a Tabernacle, Prieſts and Sacrifices, offerings for the errors of the people, &c. Although theſe ſervices did not of themſelves expiate ſin and purge the Conſcience, yet they did point out a way wherein they might have an expiation of and freedom from ſin, which a Covenant of Works giveth not the leaſt intimation of.
Yea the Sinai Covenant was ordained by Angels, Gal. 3. verſ. 19. in the hands of Moſes a typical Mediator; and this argued a variance between God and Iſrael, elſe no need of any, and there is grace in a Covenant that doth admit of any way for the making up of ſuch differences; there was abundance of Grace wrapt up in many Types and Ordinances in the Sinai Covenant; yea it was confirmed by blood and ſprinkling, called the blood of the Covenant, Exod. 24. verſ. 3, 4, 5. Which typified the blood of Jeſus Chriſt, and therefore it was no Covenant of Works, for that ſpeaketh nothing thereof.
4. There had been an utter impoſſibility for Iſrael or any other to have attained unto Eternal Life and Salvation, if they had been under that at Sinai as a Covenant of Works: For, they could never have performed the works which were the condition of it, and ſo muſt have been hopeleſs of the benefit which was promiſed thereupon, Gal. 3. verſ. 21. If there had been a Law that could have given life, righteouſneſs had been by the Law. This clearly concludeth that righteouſneſs did not come by the Law, i. e. as performed by us in our own perſons; and alſo, that the Law could not give Life, no Eternal Life to be expected by it; and he ſpeaketh of the Sinai Law as is clear, verſ. 17. and therefore that could not be a Covenant of Works to Iſrael or us for Eternal Life, Rom. 8. 3. alſo proveth, the Law could not free from condemnation, in that it was weak through the fleſh, and ſo no Eternal Life was attainable thereby.
5. That way which the Lord had eſtabliſhed with Iſrael for Life and Salvation before the Sinai Covenant, was utterly inconſiſtent with that of Works, and therefore that could not be a Covenant of Works, Gal. 3. verſ. 18. For if the inheritance be of the Law, it is no more of Promiſe. Theſe two waies cannot ſtand together; if it be by one of them then it is not by the other; they carry a contradiction each to other. If Iſrael had the inheritance by the Law, i. e. by works performed by themſelves, then it could not be by the obedience of another, of Jeſus Chriſt for them: if it were by their own righteouſneſs of the Law, then it could not be by the righteouſneſs of Jeſus Chriſt entertained in the Promiſe by Faith: one of theſe waies doth neceſſarily ſubvert, overthrow, and deſtroy the other, ſo as the ſame perſon at the ſame time cannot have it both waies.
Now ſuch an oppoſite way of a Goſpel Promiſe was eſtabliſhed with Iſrael, long before the Sinai Covenant, Gal. 3. ver. 16, 17. They were the ſeed of Abraham; and be concludeth that the Sinai Law coming ſo long after, could not diſanul the Abrahamatical Covenant or Promiſe (wherein they had intereſt) which was ſo long before it, and conſequently it was no Covenant of Works to Iſrael, for then it muſt neceſſarily have diſanulled the foregoing Promiſe, as that demonſtration, verſ. 18. doth evidence.
SECT. II.
Prop. 2. THat the Sinai Law was not a mixt Covenant, for Eternal Life to Iſrael. It was not partly a Covenant of Works to them, and partly of Grace. For,
1. It is an undoubted obſtacle or hindrance in the way of Salvation, to be ſeeking it in a Covenant of works, by perſonal performances; and therefore that at Sinai could not be ſo much as in part ſuch a one to Iſrael. The reaſon why Iſrael obtained not righteouſneſs (and ſo life) was, becauſe they ſought it not by Faith, i. e. in another, in Jeſus Chriſt [but as it were by the Works of the Law] Rom. 9. verſ. 31, 32. He doth not ſay they ſought it altogether by their own Works, but after a ſort [as it were] and this obſtructed and hindred their arriving at it. Thus their coming ſhort of Salvation is reſolved into the ſame cauſe, Rom. 10. verſ. 1, 3. They going about to eſtabliſh their own righteouſneſs, have not ſubmitted themſelves unto the righteouſneſs of God. A ſeeking Salvation then by our own Works (which are our own righteouſneſs) keepeth off from a ſubmiſſion unto that righteouſneſs which is neceſſary unto Eternal Life; and therefore if it were a mixt Covenant, one part of it would hinder another, as if the Lord in the ſame diſpenſation ſhould pull forward and backward, do and undo, put upon ſeeking Life, and yet on that which is a let in the way to it, which were an impeachment to the wiſdom of God for any to aſſert.
2. Legal works are excluded out of Juſtification and Salvation, in conjunction with Jeſus Chriſt, and therefore the Sinai Law could not be a mixed Covenant, Gal. 5. verſ. 2, 3. I Paul ſay unto you, that if you be circumciſied Chriſt ſhall profit you nothing, verſ. 4. Chriſt is become of no effect to you, whoſoever of you are juſtified (i. e. ſeek to be juſtified) by the Law ye are fallen from Grace (Act. 15. 1, 11. Epheſ. 2. 8, 9.) This implyeth that they urged Circumciſion or Works of the Law, and Chriſt too for Juſtification and Life; the Argument had been inſignificant to them, if they had not expected profit and advantage by Jeſus Chriſt, and by the Works of the Law too: and the Apoſtle concludeth one of theſe to be excluſive of the other; a mixture of our own Works is a falling from the way of Grace; a taking any of our ſervices in conjunction with Jeſus Chriſt in that matter, is enough to ſhut out from all benefit and advantage by Chriſt; he ſhall profit nothing if he alone be not owned herein.
3. After a violation of a Covenant of Works nothing leſs than utter ruine and deſtruction are threatned therein, Gen. 2. verſ. 17. In the day thou eateſt thou ſhalt die. There is nothing Promiſed by it ever after, whatever ſervices be performed, nothing but Death thenceforth to be expected from it, and therefore the Sinai Law could not be a mixt Covenant; in regard Iſrael is often accuſed by the Lord for breaking of it, Jer. 31. verſ. 32. Which Covenant they brake, &c. no good could be reaped from that part which was ſuppoſed of Grace, the death threatned in the other part hindreth all good; ſo that, unleſs Iſrael could have kept it without violation (which they could not) it muſt have been altogether unprofitable to them, for as Dr. Bolton ſaith, man was not able to ſtand to the loweſt terms, to perform the meaneſt condition.
4. There is ſuch an oppoſition between our Works and Divine Grace in relation to Eternal Life, that they are inconſiſtent each with other, therefore the Sinai Law could not be a mixt Covenant. There is no medium participationis, or ſo as to partake of both; there was an impoſſibility of having life both waies, this I cleared before from Gal. 3. verſ. 18. which is equally ſtrong here.
It is further proved, Rom. 11. verſ. 4, 5. It is ſaid to be by Grace, verſ. 6. If by Grace, then it is no more of Works, otherwiſe Grace is no more Grace; but if it be of Works, then it is no more of Grace, otherwiſe Work is no more Work. Which clearly intimateth, that the way of Grace and Works are ſo mutually deſtructive one to the other, that if it be by one it cannot be by the other. If Iſrael had been to do any thing for Eternal Life, though never ſo ſmall, it would have denied it to be of Grace. Gratia nullo modo gratia niſi om…i modo grafia, Aug. Grace is no way Grace unleſs it be every way free, and therefore ſeeing Iſrael was juſtified and ſaved as we are, Act. 15. 11. and we are juſtified freely by his Grace, Rom. 3. 24. and ſaved by Grace, Eph. 2. 8. hence the Sinai Law could not be a mixt Covenant, partly of Works, and partly of Grace; the one way being ſo Diametrically oppoſite to the other.
SECT. III.
Prop. 3. THat the Sinai Law was not only a Covenant for temporal mercies as the Land of Canaan and ſuch like, but did in ſome further way belong to the Covenant of Grace and bad the great concernment thereof, even our Eternal Salvation as its principal aim and end.
Temporal bleſſings were diſpenſed out (and poſſibly thoſe only) by vertue of the Sinai Covenant, upon Iſraels performance of it; but yet as it was to be performed for them by Jeſus Chriſt, ſo it reſpected the great matters of the Covenant of Grace, even Spirituals and Eternals, as may appear. For,
1. There are Typical repreſentations is it, of Spiritual and Eternal bleſſings: There was abundance of the Goſpel wrapt up in thoſe legal Types and ſhaddows of old.
There were Prieſts and a High-Prieſt an eminent Type of Jeſus Chriſt, who is therefore called a High-Prieſt alſo, Heb. 8. 1. and elſe-where.
O what an advantage was it ſo long before the Incarnation of Jeſus Chriſt, to have ſuch a lively Emblem of this his glorious Office, which our everlaſting Salvation had ſuch a neceſſary dependance upon That as the Levitical High-Prieſt did ſtand and appear for the People, in many waies and for many precious ends that none elſe could; ſo they might expect that Jeſus Chriſt would do the like for them. As the Prieſts did offer Sacrifice for the errours of the People, ſo they might look that the Lord Jeſus would offer a better Sacrifice for them. They might eaſily gueſs that the Anti-type Jeſus Chriſt would far excel, out-ſtrip, and go beyond the Types, the ſubſtance beyond the ſhaddow, ſo Jeſus Chriſt would be far more excellent than any of thoſe figures of him: What a priviledge was it to have ſome lively reſemblance of all this ſo long before-hand, Heb. 9. verſ. 23, 24. Thoſe things under the Sinai firſt Teſtament are intimated to be patterns of things in the Heavens, and figures of the true. There was a holieſt of all which the High-Prieſt alone went into once every year not without blood, ſignifying that the holieſt of all was not made manifeſt whilſt the firſt Tabernacle was ſtanding, verſ. 3, 7, 8. this intimateth that Jeſus Chriſt the great High-Prieſt ſhould enter into that which was truly the holy of holies, to appear in the preſence of God for us, verſ. 24. and ſo that their holieſt of all was a Type of Heaven.
A like Type thereof was the Land of Canean, and therefore it beareth the very name that Heaven it ſelf is ſet out to us by; it is called the reſt of the Lord, Pſal. 95. 11. If they ſhall enter into my reſt, i. e. into the Land of Canaan, Deut. 12. 9. This was another Type of the reſt in Heaven, Heb. 3. verſ. the laſt, compared with Heb. 4. verſ. 8, 9. Many other inſtances might be given wherein the Sinai Covenant repreſented matters of the Covenant of Grace, even Spirituals and Eternals to Iſrael.
2. Some of the ſame Promiſes of Spiritual and Eternal bleſſings which are found in other federal expreſſures, are under a conditional form in the Sinai Covenant, and therefore that appertaineth ſome way to the Covenant of Grace, and not only temperals are reſpected therein.
In the preparation to it the Lord ſaith to Iſrael, Exod. 19. verſ. 5, 6. If ye will obey my voice and keep my Covenant, ye ſhall be a peculiar treaſure to me above all people, and ye ſhall be to me a Kingdom of Prieſts and an holy Nation—
Indeed this cluſter of Promiſes hath an [if] hanging upon it, or is under a condition that obedience be yielded to the Sinai Covenant, and then the Wine in it may flow out, and all temporal injoyments which the world afford are nothing to one drop hereof. It is true, conditio nihil ponit in eſſe, therefore we muſt know, that the Sinai Covenant did hold forth the condition upon which not only Temporals, but Spirituals and Eternals are vouchſafed, which then was unperformed, but ſince is fulfilled by Jeſus Chriſt. Beſides, the Apoſtle applying it to the Saints in Goſpel times, this is evidence enough that the Sinai Covenant (to which it belonged) had a notable relation to the Covenant of Grace, 1 Pet. 2. verſ. 9. But ye are a choſen generation, a royal Prieſt-hood, an holy Nation, a peculiar people—Theſe are reckoned up among Goſpel priviledges, and attainable only by Jeſus Chriſt (Rev. 1. verſ. 5, 6.) and indeed they are glorious advantages; [to be a peculiar treaſure] implieth, not only his acceptation into favour above others, his claiming a ſpecial relation to and propriety in them, but his higheſt eſtimation of them, they ſhall have peculiar preſervations, peculiar affections, peculiar influences, and peculiar conſolations [a Kingdom of Prieſts] i. e. they ſhall have an eminent ſeparation to the higheſt ſervices or imployments, and be admitted to neareſt approaches unto God, yea ſhall partake of Spiritual anointings, the holy unction of the Divine Spirit for that end, and ſhall enjoy intimate fellowſhip and communion with the Lord himſelf [an holy Nation,] when others are left in their ſin and pollution, under their prophaneneſs, they ſhall have the Image of God in a tranſparent manner found upon them, appearing in a holy profeſſion; O how far is this beyond temporals! There are other conditional Promiſes in the Sinai Covenant of the Lords dwelling among the Children of Iſrael, and being their God, Exod. 29. verſ. 45, 46. with Levit. 26. verſ. 3, 11, 12. and ſo elſe-where, which undoubtedly hold forth priviledges of the Covenant of Grace; but the condition was to be performed by Jeſus Chriſt.
3. The nature of many ſervices in the Sinai Covenant was ſuch as argued its ſpecial reſpect to the great matters of the Covenant of Grace, and its intending higher things than meerly temporals: there were ſin-offerings in it, for the ignorances of the Prieſts, of the Congregation, of the Rulers, of the People, Levit. 4. and intimations of atonement and forgiveneſs of ſin. Not that theſe offerings did make atonement of themſelves, but they pointed out Jeſus Chriſt by whom we have atonement. The like might be urged from the Scape-goat, &c.
I may add, that ſome of thoſe Arguments under the Affirmative part, to prove its containing the legal condition of the Covenant of Grace, will be equally ſtrong to evidence that this Sinai Covenant had not temporals as its only end.
SECT. IV.
Prop. 4. THat the Sinai Law is not meerly a gradually different adminiſtration of the Covenant of Grace to Iſrael, from that with us in the New and better Covenant.
Many ſuppoſe that this was only a ſederal tranſaction with Iſrael, ſo as that obedience which is the condition of the Sinai Covenant, (on which all the bleſſings of it do depend) is nothing elſe but the ſame which is to be yielded by us in Goſpel times, only then it was exacted with dreadful terrours, thundrings and lightnings, now in a ſweeter milder way; but certainly a higher matter, a perfect obedience is aimed at therein. It is true, Chriſtians are obliged unto all duty, under the better Covenant; there is a Promiſe in it of writing the Divine Law in their hearts for that end. All the difficulty then in the Sinai diſpenſation ariſeth not meerly from its injoyning doing (all runs upon doing there, not upon believing) but alſo from its annexing life thereunto [this do and Live] and a curſe to the contrary. If it had contained all the Laws that are in it, even all the ceremonials, theſe indeed would have rendred it more burdenſom than other diſpenſations, yet it would as manifeſtly have belonged to the Covenant of Grace ſtill, as that with Abraham and others under which were ſome Sacrifices and other Typical ceremonies. If this doing had not been for Life, there had been no more difficulty in this Sinai Law than in any other ſederal expreſſure; its running upon [do and Live] this hath cauſed many to doubt of the nature of it; and therefore the great matter to be cleared is, upon what account it ſtandeth in this form? and this will evidence, that though there was an adminiſtration of the Covenant of Grace in it to Iſrael; yet there was a higher intendment therein, viz. a performance of it by Jeſus Chriſt for impetration or the procurement of ſederal bleſſings for us; and therefore that it was not only a gradually different adminiſtration to Iſrael, from the other New Covenant to us. For,
1. The Sinai Covenant obliged unto ſuch doing as maketh up a righteouſneſs unto Life, Rom. 10. verſ. 5. For Moſes deſcribeth the righteouſneſs which is of the Law that the man which doth theſe things ſhall live by them. He ſpeaketh undeniably of the Sinai Law, for the Text here alledged, is Levit. 18. 5. and the doing injoyned the Apoſtle ſaith, is a deſcription of a righteouſneſs unto Juſtification and Life. Neither is it taken here abuſively, as urged by the falſe Prophets, but he ſaith [Moſes] deſcribeth the righteouſneſs of the Law thus—Therefore not only according to the opinion of the falſe Prophets, but according to the intention of Moſes, the Sinai Law did hold forth a doing as a righteouſneſs: this was the tenor of it [do and Live]. The ſame may be urged from Gal. 3. verſ. 12. And therefore a vaſtly different obedience (in reſpect of its end) was required in the Sinai Covenant, from that which could be yielded by Iſrael then, or by Chriſtians now under the New Covenant; For, their doing was not to work out a righteouſneſs unto their own Juſtification and Life.
2. The Sinai Covenant obliged unto ſuch doing, as ſtood in a contradiſtinction unto Faith. The Apoſtle, Rom. 10. having told us of the Law doing, by way of Antitheſis or oppoſition, he addeth, verſ. 6. But the righteouſneſs which is of Faith ſpeaketh on this wiſe, &c. Where he plainly maketh the doing, which according to Moſes was the righteouſneſs of the Law, and that which is the righteouſneſs of Faith, membra dividentia, and ſo they ſtand upon oppoſite terms each to other. Thus Gal. 3. verſ. 12. And the Law is not of Faith but the man that doth them ſhall live in them. Where he ſpeaketh of the Sinai Law, verſ. 17. and giveth the ſame proof as before, viz. Levit. 18. verſ. 5. and that doing he denieth to be of Faith. It is evident then, that the Sinai Law obliged to ſuch doing, as was not of Faith, and therefore to an obedience ſpecifically different (in its uſe or end) from that which was to be performed by Iſrael then, or by Chriſtians now, which floweth from Faith. And this with the former particular, ſheweth the invalidity of what is ſaid by ſome for the unfolding the meaning of [Do this and Live] as it ſtandeth in the Sinai Covenant, as will appear eſpecially under the ſixth particular in the Affirmative part.
SECT. V.
Anſw. 2. AFfirmatively, the Sinai Covenant, was a Covenant of Works as to be fulfilled by Jeſus Chriſt, repreſented under an imperfect adminiſtration of the Covenant of Grace to Iſrael. Or thus,
The Sinai Law is, the Covenant of Grace as to its legal condition (even for Eternals) to be performed by Jeſus Chriſt, held forth under a ſervile, Typical, conditional adminiſtration of it for temporals unto Iſrael.
It promiſed its bleſſings, eſpecially Eternal Life, upon the condition of the perfect obedience of Jeſus Chriſt; thereby was the procurement of all.
It promiſed temporal mercies to the Children of Iſrael upon condition of their due obedience, thereby was the obtainment of them.
There were many Articles between the Father and the Son, which are not found in this Sinai diſpenſation, ſo that it was not the whole Covenant of Grace, but referred to it, viz. it is a Covenant for the performance of its legal condition both in reſpect of duty and penalty.
The Covenant of Works being broken by us in the firſt Adam, it was of great concernment to us, that ſatisfaction ſhould be given to it, for unleſs its righteouſneſs were performed for us, the Promiſed Life was unattainable; and unleſs its penaliy were undergone for us, the threatned Death (Gen. 2. 17.) was unavoidable. All this condition in Moſes time was unfulfilled, and ſo the Lord putteth Iſrael, (who belonged to the principal party guilty, viz. mankind,) upon entering into a ſolemne Covenant at mount Sinai, therein owning their juſt debt, and acknowledging their owing perfect obedience to God, and deſerving an Eternal Curſe upon the leaſt failure therein, and promiſing a full payment of the whole debt: all that the Lord hath ſpoken, we will do, Exod. 19. verſ. 8. and 20. verſ. 19. Exod. 24. verſ. 3, 7. Not only ſome of his words, but all that the Lord hath ſaid, will we do: Yet the Lord intended that not Iſrael (the principal debtor) but Jeſus Chriſt the ſurety ſhould perform for them, the obedience therein required unto Life; his pay ſhould be accepted, for what Iſrael had hereby Covenanted to yield, and through inability was never able to perform: Yea thus much is manifeſted in the very diſpenſation it ſelf, in thoſe many Types and other ſervices contained in it, they all intimate, that the performance ſhould be by Jeſus Chriſt for them.
In one and the ſame Sinai Covenant, the All-wiſe God exacted a double obedience, for vaſtly different ends, viz. a perfect obedience to be performed by Jeſus Chriſt, as the legal condition of the Covenant of Grace, as the principal end: and alſo an obedience to be performed by Iſrael belonging to the adminiſtration of it, in order to their fruition of temporal injoyments: under this latter the former is repreſented. Theſe are ſo twiſted into one and the ſame Law, as in the ſame breath, the Lord demandeth both of Iſrael the principal debtor, who Covenanteth univerſal performance; but the Lord had this intention that Jeſus Chriſt ſhould fulfill the former on their behalf.
I ſhall endeavour the clearing of this matter under two Propoſitions.
SECT. VI.
Prop. 1. THat the Sinai Covenant did hold forth the Covenant of Grace as to its legal condition to be performed by Jeſus Chriſt and ſo was a Covenant of Works as to be fulfilled by him. Or,
It conditionally promiſed its bleſſings, eſpecially Eternal Life, upon the perfect obedience of Jeſus Chriſt, then (in Moſes time) not fulfilled.
The Sinai Covenant did not intend only an obedience to be performed by Iſrael, but alſo a further and higher Obedience to be yielded by Jeſus Chriſt. Indeed Iſrael did undertake in a federal way the yielding thereof, and ſo was obliged by that viſible diſpenſation to perfect obedience; they being of the principal debtors, they came under the obligation to it, by their own act, yet the intendment was that the performance ſhould be by their Surety Jeſus Chriſt for them; So as [Do and Live] in that Sinai Covenant, primarily had reſpect unto the doing which was only by Jeſus Chriſt for us. This appeareth theſe
1. The Sinai Covenant exacteth a perfect obedience which maketh up a righteouſneſs unto Life, and therefore was the legal condition of the Covenant of Grace to be performed by Jeſus Chriſt alone; for it is impoſſible that Iſrael or any of the Sons of men ſhould perform ſuch a perfect obedience for themſelves, Gal. 3, verſ. 21. and ſo they muſt miſs of Eternal Life, if he did not perform it for them.
That ſuch a perfect obedience is indiſpenſibly required in the Sinai Covenant as a condition of Life is evident, Levit. 18. verſ. 5. compared with Gal. 3. verſ. 10, 12. it is ſuch as ſtandeth upon oppoſite terms to Faith, and is impoſſible for any man to perform, as I have proved, and ſuch as is a righteouſneſs, Deut. 6. verſ. 25. And it ſhall be our righteouſneſs, if we obſerve to do all theſe Commandments, before the Lord our God, as he hath commanded us.
Alſo in Rom. 10. verſ. 5. he evidently determineth that the Sinai Law impoſeth that doing which amounteth to a righteouſneſs unto Life, and muſt be a perfect obedience which man is utterly unable to yield for himſelf: and therefore admirably to our preſent purpoſe it is added, verſ. 4. For Chriſt is the end of the Law for righteouſneſs to every one that believeth.
This intimateth, that the Law hath an end to be attained, and that is righteouſneſs; and that Jeſus Chriſt performeth it, he becometh that end of it to believers; not only accidentally and indirectly as the Law diſcovereth duty impoſſible for any man to perform, and a neceſſity of looking to another for relief; but directly, Jeſus Chriſt hath wrought out and fulfilled that righteouſneſs which the Law exacted, and ſo is the end of the Law; For, it is here oppoſed unto that righteouſneſs which is of a mans own working out, verſ. 3.
We muſt know, that when Adam was in innocency, the Lord required a perfect fulfilling of the Law, in order to his preſervation in life, and now man is in a fallen eſtate, the Lord will abate nothing of it; ſtill without a righteouſneſs ſpecifically the ſome, no Eternal Life to be had. (Rom. 1. urſ. 17. Rom. 4. verſ. 6. and 5. verſ. 18, 21. 2 Cor. 3. 9, &c.) That end of the Law, viz. righteouſneſs, muſt ſtill be come up to; only under the Covenant of Works, man was perſonally to perform it for himſelf, but now Jeſus Chriſt is admitted to work out this perfect righteouſneſs of the Law for him, Rom. 5. verſ. 18, 19. By the obedience of one (i. e. of Jeſus Chiſt) many are made righteous. Hence he is ſaid to be made of God to us wiſdom and righteouſneſs, 1 Cor. 1. 30. and we are ſaid to be the righteouſneſs of God in him, 2 Cor. 5. verſ. 21. It is not the righteouſneſs of a meer man, but of one who is alſo God, that we muſt ſtand in.
Now the Sinai Covenant is a Platform of the legal righteouſneſs, which was indiſpenſibly neceſſary unto Life; there it is deciphered, delineated and deſcribed, more clearly than in any other federal expreſſurn The Sinai Covenant excelleth all other in diſcovering what that righteouſneſs is, upon which we enjoy Eternal Life.
The Promiſſory part of the Covenant of Grace is more fully revealed in other federal expreſſures, as that with Abraham, David, and the New Covenant, but the Mandator and Minatory part of it in order to Life; the duty to be performed and the Curſe to be indured, is moſt fully ſet forth in that a… Mount Sinai. Adam was obliged to a righteouſneſs in obedience to a Poſition Command of not eating of the Tree o… Knowledge, Gen. 2. verſ. 17. as well a… to Moral Commands: anſwerably in the Sinai Law there is a righteouſneſs required of the ſame kind ſtanding in obedience to many Poſitive and ceremonial Commands and this was fulfilled by Jeſus Chriſt; … did take it as his Office to fulfill not only ſome, but all righteouſneſs, Mat. 3. 15.
And alſo the righteouſneſs of the Moral Law, Mat. 5. verſ. 17, 18. he came not to deſtroy the Law, but to fulfill it; he yielded obedience to the Moral Commands, yea and ſatisfied, (Heb. 9. 15.) even for tranſgreſſions that were under the firſt Teſtament.
2. The Sinai Covenant denounceth a dreadful Curſe (which can be undergone by none but Jeſus Chriſt) upon the leaſt failing of perfect obedience, and therefore expreſſeth the legal condition of the Covenant of Grace to be performed by Chriſt, or is a Covenant of Works as to be fulfilled by him; for that only threatneth a Curſe upon the leaſt imperfection in point of obedience.
Now the Sinai Law doth that, Gal. 3. verſ. 10. For as many as are of the Works of the Law are under the Curſe, for it is written, Curſed is every one that continueth not in all things which are written in the Book of the Law to do them.
The Law then runneth upon ſuch terms, as if a man ſhould perform never ſo many acts of obedience, yet if he ſhould not come up to [all] that is written in the Book of the Law, it curſeth him. If he ſhould come up to all, yet if he did not continue therein, it curſeth him: it exacteth perfect obedience upon pain of a Curſe.
Nothing can more fully expreſs the nature of a Covenant of Works than this; that with Adam in innocency cannot be one, if this be not ſo; For, there is no more in that then, [if thou Eateſt thou ſhalt Die], and there is as much here [if thou doſt not all thou ſhalt be Curſed]: and yet the Apoſtle is not ſpeaking here, of the very Covenant with Adam in innocency, but of one in the matter of it reſembling that, made a long time after, even at Mount Sinai; For, he ſaith, it is written thus; now it is in Moſes Law (long after Adam) that this was written; viz. Deut. 27. verſ. 26. He ſpeaketh of it as belonging to the Sinai Law, as expreſſing the renour of that: and he doth not mention it only as the opinion of the falſe Prophets amongſt the Galations, but as the intention of the Divine Law it ſelf [it is written, Curſed is every one that continueth not in all—]. Yea further let it be obſerved, the ſcope of the Apoſtle is to evidence, the impoſſibility of attaining Juſtification by the Works of the Law, for ſaith he, [as many as are of the Works of the Law are under the Curſe] and why? Becauſe it is impoſſible that any meer man, ſhould continue in all that is written in the Law, the beſt of men will have ſome ſinful infirmities and imperfections, and the leaſt tranſgreſſion layeth under a Divine Curſe, according to that Law, which muſt be undergone, either by men themſelves (and that would ſink and ruine them for ever) or elſe by Jeſus Chriſt, and then the legal condition is performed by him for them.
3. Jeſus Chriſt by coming under, and fulfilling the Sinai Covenant, did work out Redemption for us, and therefore that did hold forth not only an obedience to be performed by Iſrael, but alſo ſuch as was a legal condition of the Covenant of Grace to be performed by Jeſus Chriſt: For, ſurely that whereby we are redeemed, was not any work of Iſrael (they did not redeem themſelves or us) but a work of Jeſus Chriſt, anſwering the demand of the Covenant of Grace which is for Redemption.
Now Gal. 4. verſ. 4, 5. God ſent his Son made of a Woman, made under the Law, to Redeem them that were under the Law—He ſpeaketh of that Law by which they were held in bondage before the Incarnation of Jeſus Chriſt, verſ. 3. which was that at mount Sinai, verſ. 24. and a great deſign or end of his coming is ſaid to be [to Redeem them that were under the Law]; how this was accompliſhed or brought about is declared, viz. by his being [made under the Law] and therefore thereby he performed the condition of Redemption.
Indeed, I think, one great end of God in bringing Iſrael under this Sinai Covenant, was to make way for Chriſt his being born or made under the Law, in order to the fulfilling of it for us. I do not ſee how (by any viſible diſpenſation) Jeſus Chriſt could have been born actually under the Law, if this Sinai Covenant had not been made; For, the Covenant of Works with the firſt Adam being violated, it was at an end as to the promiſing part, it promiſed nothing after once it was broken; it remained in force only as to its threatning part, it menaced Death to all the ſinful ſeed of Adam, but admitted no other into it who were without ſin, either to perform the righteouſneſs of it, or to anſwer the penalty; it had nothing to do with an innocent perſon after broken, for it was never renewed with man again as before: therefore an admitting an innocent perſon (as Jeſus Chriſt was) into it, muſt be by ſome kind of repetition or renewing of it, though with other intendments than at firſt, viz. that the guilty perſons ſhould not fulfill it for themſelves, but that another, a ſurety ſhould fulfill it for them.
Some medium or means there muſt be, whereby this innocent perſon Jeſus Chriſt might be taken into it, and come under the very ſame Law that was broken to fulfil the righteouſneſs, and ſatisfie or undergo the penalty, which the Lord ſtill required without ſubſtantial abatement.
Now in infinite wiſdom, the Lord contrived this way of the Sinai Covenant, wherein Iſrael (who were guilty) by voluntary compact and agreement, obliged themſelves and their Seed to the perfect obedience which the Law required, and that under pain of the Curſe; and Jeſus Chriſt being born of their Seed, and under the Sinai diſpenſation or Covenant, was born under the ſame Law, which the guilty perſons were included in: I ſee not how that could have been, though he had been born of the Seed of Adam, without this renewing of it at mount Sinai.
If he had not been born under the very Law as a Covenant of Works, he ſhould not have ſatisfied it, by anſwering the penalty or fulfilling the righteouſneſs of it, but had only done and ſuffered ſomething in lieu and ſtead thereof, it would not have been the idem for us; and this ſheweth how exceedingly neceſſary the Sinai Covenant was.
It is true, there was an agreement between the Father and the Son from Eternity about it, the Covenant of Grace was then ſtruck and had a being; but the Sinai Covenant was a neceſſary medium or means for the execution thereof.
4. Jeſus Chriſt actually underwent the very Curſe of the Sinai Law, ſo as thereby he hath obtained our freedom from it, and therefore that held forth the legal condition of the Covenant of Grace, to be performed by him on our behalf: how elſe ſhould his undergoing the Sinai Curſe, give us immunity from it?
Now it is ſaid, Gal. 3. verſ. 13. Chriſt hath Redeemed us from the Curſe of the Law, being made a Curſe for us, &c. that the bleſſings of Abraham might come on the Gentiles, &c. Here is our priviledge, we are ſharers in the bleſſings of Abraham, we are Redeemed from the Curſe of the Law; of the Sinai Law, for of that he ſpeaketh, verſ. 10, 17. and in order to our fruition of this priviledge, Chriſt was made a Curſe for us, he actually underwent the very Sinai Curſe, that we might be delivered from it. And the ſcope of the Apoſtle here is, to diſcover how we attain unto Juſtification and Eternal Life, it is by Jeſus Chriſt his Redeeming of us from the Curſe of the Law; and therefore his bearing of it is the condition of our Salvation as to penalty, even as his active obedience is the condition of it as to righteouſneſs.
And let it be obſerved, theſe Galatians were Gentiles, and yet before their converſion they were under the Curſe mentioned in the Sinai Covenant, and needed to be Redeemed from it by Jeſus Chriſt, as well as Jews, though the Sinai Covenant was made only with the Jews, the Gentiles were never formally under it; that expired as a Covenant before the converſion of the Galatians, Gal. 3. verſ. 13. and 14. verſ. 21. and 5. verſ. 1. Jeſus Chriſt did bear the Curſe, not to prevent theſe Gentiles coming under it, but to Redeem them from it.
And therefore in the Sinai diſpenſation was contained the condition of the Covenant of Grace, which Gentiles were concerned in, as well as Jews.
5. Many ceremonial Services in the Sinai Covenant, did typically point out the ſufferings of Jeſus Chriſt for us, and therefore the deſign of that Covenant was to hold forth the legal condition of the Covenant of Grace.
It may ſtumble ſome, that in the Sinai Covenant all ſeemeth to be between God and Iſrael, and the obedience of it to be required at the hands of Iſrael, not of Jeſus Chriſt.
But let them know, that Iſraels obedience injoyned therein, was not only about Morals, but alſo about ceremonial ſervices, Levit. 18. 5. and 26. verſ. 46. his Statutes or Inſtitutions, which clearly typified Jeſus Chriſt, and that in his paſſive obedience, his ſhedding of his blood, which was the great requiſite to our Redemption and Salvation, theſe were as much impoſed upon Iſrael as the other, and yet Jeſus Chriſt muſt be principally intended therein, ſo as Iſrael could not have any ſhare with him in making the leaſt ſatisfaction for ſin by all thoſe Sacrifices, Offerings, and ſheddings of Blood; therein Chriſt was alone and there was none with him.
Now, if the principal condition of the Covenant of Grace for remiſſion of ſin, be undeniably wrapt up in thoſe ceremonial ſervices of the Sinai Covenant, why ſhould it ſeem ſtrange to any, that under the obedience to the Moral Commands impoſed upon Iſrael, ſhould alſo lie wrapt up the perfect obedience of Jeſus Chriſt for our righteouſneſs as the principal aim and intendment thereof?
We are not to think that thoſe legal Sacrifices did expiate ſin realiter, but typice, they were patterns and ſhaddows of better things, Heb. 9. verſ. 9. They offered both Gifts and Sacrifices that could not make him that did the Service perfect, as pertaining to the Conſcience: thoſe ſervices though impoſed by God himſelf, did not pleaſe him ex opere operato from the work wrought, they did not ſanctifie the inward Man, the Conſcience of the ſinner, but directed to Jeſus Chriſt, in whom alone they might have remiſſion of ſin and ſanctification, Heb. 7. verſ. 19. The Law made nothing perfect, Heb. 9. verſ. 12, 13, 14.
Iſraelites were obliged Typically, by their Prieſts to offer Sacrifices for ſin and make attonement, upon pain of the Curſe, and to do many ſuch acts that did bear ſome relation to the paſſive obedience of Jeſus Chriſt, but yet Jeſus Chriſt alone was the real attonement. It is certain the intendment was not, that Iſrael by their own works ſhould attain Eternal Life. And ſeeing both the ceremonials and morals, are in the ſame manner urged upon Iſrael in the Sinai Covenant, and ſeeing alſo, ſuch an obedience to the Moral Law was unqueſtionably performed by Jeſus Chriſt as our righteouſneſs; hence all the inconveniencies that lie againſt the one for expreſſing the condition of the Covenant of Grace, do alſo lie againſt the other, where yet it muſt be acknowledged.
If any will yet urge, that the Sinai Covenant was between God and Iſrael, not between him and Jeſus Chriſt. Let them conſider, that in Old Teſtament times, things were expreſſed very darkly, and ſeemed at the firſt bluſh to have relation only to ſome lower matters, theſe were moſt obvious, when other higher things were principally intended in them.
Thus, many paſſages to outward appearance ſeem to relate only to David or Solomon (who indeed had their ſhare in them) but yet they were Prophetical or Typical of Jeſus Chriſt, and under them he was principally intended, as the interpreting and applying of them to him doth frequently evidence, as Pſal. 16. verſ. 10. compared with Act. 2. verſ. 31. and 13. verſ. 35. Pſal. 69. Pſal. 22. verſ. 18. with Joh. 19. verſ. 24. Pſal. 89. verſ. 36. with Luk. 1. verſ. 32, 33. So in like manner in the Sinai Covenant (which was a diſpenſation full of darkneſs noted by the vailing of the face of Moſes, 2 Cor. 3. Iſraels obedience is required for its due and proper end, but yet under that, the perfect obedience of Jeſus Chriſt is principally intended, for a higher end, viz. Eternal Life, for it is applyed unto Chriſt, and the fulfilling of the Law and delivering us from it, is aſcribed unto him.
6. The great difficulties about this Sinai Covenant vaniſh, if we underſtand it primarily of the legal condition of the Covenant of Grace to be performed by Jeſus Chriſt, and any other way they will hardly be removed.
The tenour of it, plainly is [Do and Live, and Curſed is he that doth not] here lieth the difficult of it.
Hence, on the one hand, ſome account that at Sinai, a Covenant of Works to Iſrael, and deny it to be a Covenant of Grace or to belong to that, it requiring perfect obedience and not diſpenſing with one offence, Gal. 3. verſ. 10. There being a Curſe annexed to the breaking of it, as a bleſſing to the keeping of it, even to doing, verſ. 10. The Seed of it being out-caſts, Gal. 4. the latter end.
Now all ſuch Objections melt away, if we underſtand it of the Covenant of Grace as to its legal condition, to be fulfilled by our Surely: immediately it was thus Covenanted by Iſrael, but terminatively it looked at a performance by Jeſus Chriſt; that he ſhould be the only doer for Life; and thus a perfect doing was aimed at in the Sinai Covenant, and thus it was perfectly fulfilled by Jeſus Chriſt, no offence diſpenced with, the Curſe fully undergone by him, and they that crowd into the place of Jeſus Chriſt in it, and would fulfill it for that end he did, even for Eternal Life, they are the Seed which are the out-caſts.
On the other hand, ſome aſſert the Sinai diſpenſation to be an admiſtration of the Covenant of Grace only gradually or accidentally, and in ſome circumſtances differing from other federal expreſſures, even from the New Covenant.
Whereas, all the bleſſings of the New, are promiſed as precious Fruits and effects of a pre-ſuppoſed accompliſhment of the Old by Jeſus Chriſt.
It is eaſie to diſcover the invalidity of other interpretations of [Do and Live] in the Sinai Covenant, which confine the Doing to Iſrael, and do not extend it primarily to Jeſus Chriſt. As,
Say ſome, it is not ſpoken of the Law abſtractly and ſeparately conſidered, but of the Law and the Promiſe joyntly, or as including the Promiſe.
But this doth not ſatisfie, for the Apoſtle ſaith, the Law is not of Faith, Gal. 3. verſ. 12. and addeth, but the man that doth them, ſhall live in them.
Therefore the Law ſpeaketh of ſuch a doing for Life, as doth not include the Promiſe, for then it ſhould be of Faith. Nay plainly it is a doing directly oppoſite to believing, in the matter of Juſtification and Life, Levit. 18. verſ. 5. with Rom. 10. verſ. 5, 6. Gal. 3. verſ. 12. viz. if any men undertake to be the Doers.
Say others, it is not Do and Live [by Doing] but [in Doing]; Chriſtians live in obedience, though not by obedience.
But this doth not ſatisfie; For, it is ſuch a doing as maketh up a righteouſneſs unto Life, and is contradiſtinguiſhed from the righteouſneſs of Faith, Rom. 10. verſ. 5, 6. and hence it cannot be meant only of ſincere or Evangelical obedience to be performed by Chriſtians at all times, but vaſtly differeth therefrom.
Say others, This Do and Live hath not reference to the Moral Law only, but to the Ceremonial alſo.
Neither doth this ſatisfie, for there is no ground to exclude the Moral Law; it was ſuch a Law as concluded all under ſin, Gal. 3. 22. Beſides, the difficulty is the ſame whether it be by one or the other. If in [Do and Live] a ceremonial doing were intended for Iſrael, that would ſpeak as much for its being a Covenant of Works as if it were a Moral doing; even that with Adam in innocency did run upon a Poſitive Precept concerning Eating or not Eating that Fruit, Gen. 2. verſ. 17.
Neither doth the Lord here make a repetition of the Covenant of Works to put them upon their choice, whether they would be ſaved by Working or Believing; For, they were already within the Covenant of Grace, and had the Lord for their God, Exod. 20. 1. And doubtleſs the Lord would not leave them to a liberty to go back from that Grace, much leſs would he enter into ſuch a ſolemn Covenant (as that at Sinai was) with them, for that end to open a door for their croſſing his grand deſign of free Grace.
Say others, If we look upon the Law ſeparately, ſo it ſtandeth upon oppoſite terms, but if you look upon it relatively as it hath reſpect to the Promiſe, ſo thoſe oppoſite terms have their ſubſervient ends to the Promiſe and Grace, convincing of our ſin and impotency, &c. The Law conſidered abſolutely in it ſelf, as Gal. 4. verſ. 21, to the end, ſo it is nothing elſe but a Covenant of Works; but conſidered reſpectively and rerelatively, as Gal. 3. verſ. 17. to Gal. 4. verſ. 21. and ſo it is not a Covenant of Works.
Now, it is true that the Sinai Covenant was deſigned for the ends of the Covenant of Grace, or of the Goſpel; for the Apoſtle putting the Queſtion, Is the Law againſt the Promiſe? Gal. 3. verſ. 21. He Anſwereth, God forbid; we muſt then ſo underſtand the Sinai Law, as in reſpect of its deſign and end it may not be againſt the Promiſe, verſ. 24. The Law was our Schoolmaſter until Chriſt, yet it was for a Goſpel end, not that we might be juſtified by the Law, but that we might be juſtified by Faith.
But ſtill the difficulty remaineth, in that, ſeparately and abſolutely conſidered, it is the Sinai Covenant, and runneth upon Do and Live. Yea, it gendreth to bondage, Gal. 4. verſ. 24. Even as it is the Sinai Covenant. It would not conduce to thoſe ends, the convincing of ſin, humbling for it, exciting to believing, &c. But by its own inability for the getting of Life, and the avoiding of the Curſe, as Arguments that way; it is therefore preſuppoſed as ſuch a Covenant before its uſefulneſs to theſe ends. Neither can we imagine that the great God would trifle with men in entring into ſuch a ſolemn Covenant with them on thoſe terms [Do and live] if there muſt not be this very doing here intended by ſome or other, or elſe no life to be attained: and it is perfect doing that is called for, as I have proved, which could not be fulfilled by Iſrael, they were utterly unable for it; Gal. 3. verſ. 21. and therefore it is a doing by Jeſus Chriſt for them that is there intended.
Say others, The Law is taken largely, for the whole Doctr ine and Adminiſtration of the Sinai Covenant, and ſo it holdeth forth life upon believing in Chriſt, Rom. 10. verſ. 4. Gal. 3. verſ. 23, 24. and is a Covenant of faith; or it is taken ſtrictly, as it is an abſtracted rule of righteouſneſs conſiſting in Precepts, Threatnings, and Promiſes holding forth life upon an impoſſible condition to lapſed man, perfect doing; in this ſenſe Moſes gave it not, nor is it a Covenant of faith but of works.
But this doth not ſatisfie, for, I ſee no ground for that large acceptation of the Law. Rom. 10. verſ. 4. ſpeaketh of the Law for righteouſneſs, and ſo is taken as ſtrictly as verſ. 5. only it is ſaid to be performed by Jeſus Chriſt, and then by believing ſouls are intereſſed in his performance, and Gal. 3. verſ. 12, 23, 24. he ſpeaketh of the Law as a Schoolmaſter to Chriſt, which we are not under. Beſides, the Law in that ſtrict ſenſe (wherein this Objection granteth it to be a Covenant of Works) is that in which it was given at Sinai. Rom. 10. verſ. 5. [Moſes] deſcribeth the righteouſneſs of the Law—he that doth them ſhall live in them. Therefore the Law was given in that reſtrained ſenſe by Moſes.
Further, in that large acception it cannot be proved to be cloathed with the nature of a Covenant; whatever in that, is of a foederal nature, or can belong to it as a Covenan, trunneth upon the terms of that perfect Obedience, in that ſtrict ſenſe [Do and Live] and ſo apparently it putteth on the Nature even of a Covenant of Works, though not intended to be performed by Iſrael for life, but by Jeſus Chriſt for them.
SECT. VII.
Prop. 2. THat the Sinai Covenant under a typical ſervile adminiſtration of the Covenant of grace promiſed temporal mercies to Iſrael upon the condition of their Obedience.
Its ſervile and typical nature is clearly holden forth, Gal. 4. verſ. 3. 24. Heb. 8. verſ. 9. and will be more fully manifeſted elſewhere.
Its Conditional form is obvious, it promiſeth nothing but upon the condition of obedience, and that not only to be performed by Jeſus Chriſt but alſo by Iſrael, Exod. 19. verſ. 5, 6. [If ye] Iſrael, will obey my voice and keep my Covenant, &c. Deut. 4. verſ. 13. He declared unto [you] his Covenant, which he commanded [you] to perform, even ten commandments: [you] i. e. Iſrael (as v. 1.) is required to yield obedience, or commanded to perform it, and he ſpeaketh of the ſame Covenant made in Horeb or at Sinai when the Lord ſpake to them out of the midſt of the fire, verſ. 10, 11, 12. yea Iſrael is blamed for violating that Covenant, Jer. 31. verſ. 32. Which Covenant they brake, &c. therefore it was their duty to keep it.
That it promiſed Temporal mercies to Iſrael, upon the condition of their obedience is manifeſt, Levit. 26. verſ. 3, 4, &c. [If] ye walk in my ſtatutes and keep my commandments and do them, what then? [then will I give you rain in due ſeaſon, and the Land ſhall yield her increaſe, &c.] theſe are outward mercies: verſ. 6. I will give you peace in the Land, &c. there is another temporal mercy.
And not only obedience to the judicial commands, (which reſpecteth them as a Commonwealth) but to all moral and ceremonial precepts is required to theſe ends. The Ten Commandments are rehearſed, Deut. 5. and then Statutes and Judgements mentioned, and obſerving all is urged to this end, that they may live and enjoy the land of Canaan, and length of dayes therein. V. 31, 32, 33. Deut. 6. verſ. 1, 2 3, 17, 18, 24. and Deut. 11. verſ. 8. Therefore ſhall you keep all the commandments which I command you this day: here a univerſal obedience is injoyned, they were to keep not only ſome, but all the Commands; and what will follow? Verſ. 9. I will give you the rain of your land in his due ſeaſon, &c. by all which it appeareth that Iſraels obedience to the whole Sinai Covenant, was required in order to their fruition of temporal bleſſings.
Yea, not only external, viz. that of the outward man, but cordial obedience is required to this end: Deut. 11. verſ. 13. If ye will hearken diligently to my commandments which I command you this day [to love the Lord your God, and to ſerve him with all your heart, and with all your ſoul.] Then, verſ. 14. I will give you the rain of your land, &c. ſend graſs, &c. outward mercies. So Deut. 6. 5. Conſcience then was concerned even about theſe things, and diſobedience to moral precepts (which did bind their Conſcience) was given as a reaſon of their being excluded from their temporal mercies. Jer. 11. verſ. 8, 10, &c. Jer. 44. verſ. 21, 22, 23.
It reſteth then to be proved, that the Sinai Covenant (as to be performed by Iſrael) did belong to the adminiſtration of the Covenant of grace, or had grace in it to them.
It is true, it required of them not only ſincere but perfect obedience, even in order to temporal mercies, it muſt be to all commands with all the heart as I have proved; their coming ſhort of that was ſinful; for, in that very Covenant, ſome Sacrifices were appointed, where ſincere obedience was performed, for ſins of infirmity as of ignorance, &c. as well as for others. Lev. 4. verſ. 26, 29, 31, 35. and 5. verſ. 10, 13, 16, 18. and alſewhere.
This providing a relief, a remedy, doth imply, that Iſrael would fail, would ſin and ſtand in need of that forgiveneſs which in many caſes was here promiſed; yet in purſuance of theſe directions (which are punctually given by the Lord) in offering ſacrifices exactly according to appointment they ſhould be forgiven, that is, ſo far as temporal judgements threatned ſhould be averted, and temporal mercies promiſed ſhould be afforded: theſe ſins ſhould not be any hindrance in the way of them: thus far it was a real forgiveneſs, for if there had been no real expiation by thoſe ſacrifices and ſomething forgiven, how could they have been typical of that forgiveneſs which Believers have of their ſins, by the true ſacrifice Jeſus Chriſt? It was not real ſpiritual forgiveneſs as to the Conſcience that was promiſed there, ſo the Law could not make him that did the ſervice perfect as pertaining to the Conſcience, Heb. 9. 9.
And let it be obſerved, when the Apoſtle ſpeaketh not in relation to temporals, but to eternals, then he mentioneth the tenor of the ſame Sinai Law to be [Do and live, and curſed is he that continueth not in all things.] Gal. 3. verſ. 10. Rom. 10. verf. 5. We are not to think that the righteouſneſs whereby we are juſtified is to be performed by our ſelves, as if the ſacrifice of Jeſus Chriſt were intended only to expiate and obtain the pardon of our ſins in coming ſhort thereof: No, ſuch a righteouſneſs is exacted unto juſtification and eternal life, as is abſolutely perfect, hath no flaws or ſinful imperfections in it, no forgiveneſs is needed there, it is ſuch as could not be performed by any but Jeſus Chriſt alone, verſ. 4. Rom. 5. latter end: hence if the Romans and Galatians would ſo much as attempt the ſeeking it by any works of their own performance, the Apoſtle telleth them, the leaſt ſin would lay them under the curſe; yea they thereby would fruſtrate and make void to themſelves the whole undertaking of Jeſus Chriſt, ſo as they ſhould have no profit or advantage by him. Gal. 5. verſ. 2. 4. The Lord exacted perfect obedience without any abatement in order to Eternals, it was a ſtrict Covenant of works there.
But as to Temporals it was otherwiſe; although theſe were promiſed in the Sinai Covenant upon condition of Iſraels perfect obedience, yet when there was coming ſhort of it, and ſo a forfeiting them, yet there was proviſion made for the forgiveneſs of many ſins, ſo as the Lord would not take the forfeiture, or deal with them upon ſuch ſtrict terms as in the Covenant of Works, for in caſe they duly offored ſacrifices, they ſhould not loſe their temporal mercies: and thus it was an adminiſtration with ſome grace in it unto Iſrael. This appeareth theſe ways.
1. The Laws and Ordinances for the Publick worſhip of God among the Children of Iſrael were contained in the Sinai Covenant as part of its Condition, and therefore it did belong to the adminiſtration of the Covenant of grace: there is a deſcription of the Tabernacle which was for the worſhip of God Exod. 26. and in Levitieus; many ſacrifices and ſervices are required of the Children of Iſrael, burnt offerings, treſpaſs offerings, peace offerings, &c. and the Rules and directions left by the Lord, muſt be exactly purſued by them, in their ſeveral places at their utmoſt peril that they die not or be not cut off. Exod. 28. verſ. 35. & 30. verſ. 20, 21, 33. Levit. 7. verſ. 21, 25, 27. & 15. verſ. 31. & 16. verſ. 2, 13. & 17. verſ. 4, 9. and many others.
The Lord would never ſo punctually have laid out the way of his worſhip, if he had not intended that Iſrael ſhould find acceptation, in keeping cloſe to him in thoſe his appointments. The free-will offering muſt be brought to the door of the Tabernacle, Lev. 1. verſ. 3, 4. and it ſhall be accepted for him, i. e. for him that bringeth it, he ſhall have acceptance with the Lord to ſome end; and many of thoſe ceremonial ſervices are ſaid to be [for a ſweet ſavour unto the Lord] Lev. 4. verſ. 31. & 6. verſ. 15. & 23. verſ. 18. which implyeth their acceptation with God in thoſe acts of worſhip, at leaſt to the affording promiſed temporals, and ſo ſpeak their appertaining to the adminiſtration of the Covenant of grace, for ſinners cannot be accepted but in that way of grace in any ſervice; yea the Lord owned them with eminent tokens of his preſence when they duly acted therein, Lev. 9. verſ. 23. The glory of the Lord appeared unto all the people.
2. Iſraels obedience was not to be that righteouſneſs which was the procuring cauſe of thoſe temporal bleſſings promiſed in the Sinai Covenant, and therefore that was an adminiſtration of grace: the procurement even of thoſe was by the righteouſneſs of another, by the perfect obedience of Jeſus Chriſt, and therefore of grace.
In the Covenant of Works, man might have expected bleſſings for his own obedience, but it is otherwiſe in the Sinai diſpenſation. Deut 9. verſ. 4, 5, 6. Speak not thou in thy heart, ſaying, for my righteouſneſs the Lord hath brought me in to poſſeſs this Land, but for the wickedneſs of theſe Nations the Lord doth drive them out from before thee, and again, verſ. 5. Not for thy righteouſneſs or the uprightneſs of thy heart, &c. and a third time, verſ. 6. The ſruition of Canaan was a great mercy promiſed in the Sinai Covenant, and with what vehemency doth the Lord deny that it was afforded for the righteouſneſs of Iſrael; three times over he doth inculcate this, and therefore they muſt needs have it in a way of grace and favour.
3. There is an intimation in the Sinai Covenant of a proviſion made againſt the ſins and tranſgreſſions of perſons under it, and therefore it was an adminiſtration of grace: for a Covenant of Works revealeth no relief or ſuccour in caſe of ſinning; nothing but death and a divine courſe is there to be expected. Gen. 2. 17.
But it was otherwiſe in the Sinai Covenant, the Children of Iſrael came exceedingly ſhort of the obedience required therein, yet behold divine indulgence even in the bowels of that very Covenant, there is pardoning mercy repreſented in the ceremonial Law: thus in caſe the Prieſt, the Rulers and the whole Congregation or any of the common people became guilty of ſins through ignorance, againſt any of the Commandments of the Lord, there was a ſin offering provided, Levit. 4. throughout, and purſuing the directions therein, it is ſaid, they ſhall be forgiven, verſ. 20, 26, 31, 35. ſo in caſe of ſinning wittingly, there were treſpaſs offerings, Levit. 6. Alſo there were days of attonement and many waſhings; all which intimated that the Lord would not deal with them in a way of ſtrict juſtice according to the rigor of a Covenant of Works, and therefore that was to Iſrael a miniſtration of grace.
Indeed Iſrael had ſtood under an impoſſibility of reaping any temporal bleſſings by the Sinai Covenant, if they had been held ſtrictly by the Lord to the condition of perfect obedience, without any way to be freed from their ſin; for, Iſrael could never have anſwered the condition of it, and ſo would have miſſed and come ſhort of all the good of it, and conſequently this Covenant for temporal bleſſings would have been vain and uſeleſs; which were an impeachment to the wiſdom of God the maker of it, to aſſert; there muſt therefore be grace in it.
4. Conſiderations of mercy are made great inducements to the obedience of Iſrael in the Sinai Covenant, and therefore it was an adminiſtration of grace to them.
A Covenant of Works runneth upon perfect obedience as the condition of it, urgeth duty in a way of Juſtice, as in that with Adam in innocency, the inforcement to obedience was primarily the danger of failing thereof, viz. dying thou ſhalt die, Gen. 2. verſ. 17.
Or on the other hand the hope of a reward of debt; Adam perfectly obeying, the Lord in juſtice would be obliged to afford what he had promiſed.
Whereas in the Sinai Covenant, a grand motive and provocation to Iſraels obedience was mercy: in the very preface to the Decalogue, Exod. 20. verſ. 2. I am the Lord thy God; that noteth Covenant intereſt in him, a choice mercy to a ſinful people; [which brought thee out of the land of Egypt, out of the houſe of bondage] there was mercy in their redemption, and this is mentioned to urge their obſervation of the following Commandments, verſ. 3, 4, &c. ſo that covenant mercy and redeeming mercy are grand arguments unto Iſraels obedience in this Sinai Covenant; and therefore there was grace in that miniſtration. Likewiſe Deut. 27. ver. 9, 10. Thou are become the people of the Lord thy God, here is their mercy, what improvement to be made of it? Ver. 10. Thou ſhalt therefore obey the voice of the Lord thy God, and do his Commandments and his Statutes which I command thee this day. Likewiſe Levit. 19. many Verſes, Levit. 20. ver. 7, 8.
5. No violation or breaking of the Covenant on Iſraels part, deprived them of thoſe temporal mercies promiſed, unleſs it were againſt the ſubſtantials of the Sinai Covenant; and therefore it was an adminiſtration of Grace to Iſrael: for elſe every, even the leaſt ſin would have cut them ſhort of all the benefit thereof.
Now where the Lord ſpeaketh of breaking the Covenant, it is in ſome principal matters thereof, as Levit. 26. verſ. 1, 2, &c. You ſhall make you no Idols, nor graven Images, &c. deſpiſing his Statutes and breakng his Covenant are in connexion, ver. 15. alſo Jeſh. 23. ver. 16. When you have tranſgreſſed the Covenant of the Lord your God, which he commanded you [and have gone and ſerved other Gods, and bowed your ſelves to them]. Every ſin was ſome breaking of that Covenant, but upon the account of the Covenant with Abraham they were only ſuch tranſgreſſions, as ſerving other Gods and Worſhipping them, that provoked the Lord to anger againſt them, ſo as to deſtroy them, ſee Jer. 11. ver. 10. Deut. 8. ver. 19, 20.
If we view the inſtances or examples of the Lords plucking away thoſe temporal mercies from them, the Lord did not take advantage to do it upon every ſin of infirmity, but upon groſſer failures againſt the ſubſtance of the Covenant, Deut. 4. ver. 3. The Lord deſtroyed them that followed Baal-Peor; there is judgement upon tranſgreſſors, and in oppoſition to them, ver. 4. But ye that did cleave unto the Lord your God, are alive every one of you this day, ver. 5, 6. Thoſe that were in the firmeſt adherence unto God, yet were not ſinleſs; but the Lord doth intimate that he would not take advantage upon leffer ſins of infirmity, to deal in ſuch a way of ſeverity with them, but upon greater miſcarriages; they that walked in a believing, careful, conſcientious obedience, were ſpared by the Lord as here he telleth us: ſo their going into the Babyloniſh Captivity and other ſcatterings out of the Land of Canaan, and deprivation of their temporal mercies, were upon their croſſing ſome main ends of that Covenant, and not otherwiſe, which argueth that there was Grace attending it unto Iſrael.
6. After a violation of the Smai Covenant by Iſrael, yet it admitted of Repentance, and promiſed a return of mercy, and therefore was an adminiſtration of Grace to them: Had it been a Covenant of Works to them, then no benefit could have been expected by it after a violation, whatever Repentance had ſucceeded.
But it was otherwiſe here, Deut. 30. ver. 1, 2. when under ſcatterings among the Nations, then if ver. 2. thou ſhalt return to the Lord thy God, and obey his voice with all thy heart, &c. Ver. 3. Then the Lord thy God will turn thy Captivity, and have compaſſion upon thee. Ver. 5. And will bring thee into the Land which thy Fathers poſſeſſed, and thou ſhalt poſſoſs it, and he will do thee good, and multiply thee above thy Fathers.
When by their ſin they had forfeited their temporal mercies, yet on the condition of their Repentance, they might repoſſeſs and reinjoy them; and therefore to Iſrael it was an adminiſtration of the Covenant of Grace.
Object. But did not the Lord diſpence out Spiritual and Etennal mercies of the Covenant of Grace, by the Sinai Covenant, as well as temporals? if ſo, why is it mentioned as if it were only an adminiſtration of it to Iſrael for temporals?
Anſw. 1. Many perſons under the Sinai Covenant did obtain Spiritual and Eternal mercies I freely grant; But whether theſe were diſpenced out by that, is queſtioned. Moſes and other Iſraelites were enriched with Faith, Heb. 11. and were ſaved through the grace of our Lord Jeſus Chriſt, even as we, Act. 15. ver. 11. But they might injoy thoſe bleſſings by virtue of the Covenant with Abraham, and not by that at mount Sinai.
2. Under thoſe temporal things in the Sinai Covenant, many Spiritual priviledges were typically repreſented: The dealings of the Lord with Iſrael in that diſpenſation, are ſaid to be as with an heir whilſt in infancy, Gal. 4. ver. 1, 3. Now, Children in their minority, are led into apprehenſions of and affections to things by the Pictures of them, and are not ſo capable of right conceptions thereof other waies, and therefore a great deſign of the Lord in this Sinai Covenant was, to Picture and point out many ſpiritual bleſſings unto Iſrael under theſe ſhaddows (Heb. 8. ver. 5.) for the drawing out that Faith which they had by the Covenant with Abraham to be exerciſed about them; ſo as their Faith might be raiſed or helped by that at Sinai, though the bleſſings themſelves were not diſpenced out thereby, but by that with Abraham.
3. The Sinai Covenant muſt be conſidered either as holding forth the condition of the Covenant of Grace, and ſo it promiſed nothing but upon a perfect obedience, and this not to be performed by Iſrael, but by Jeſus Chriſt; and thus as it could not give life by any obedience of Iſrael, Gal. 3. ver. 21. Rom. 8. ver. 2, 3. ſo neither did Jeſus Chriſt diſpence it out thereby, for he was the Mediatour of the New and better Covenant and his miniſtration did lie there.
Or, we muſt conſider it as it was an adminiſtration of the Covenant of Grace (though but a ſervile one) and the obedience thereof to be performed by Iſrael; and thus [it was added] Gal. 3. ver. 19. it was Additional or an Appendix to that with Abraham, containing many Precepts, Rules, and Ordinances of Divine appointment, as Sacrifices and other ceremonial ſervices relating to the Tabernacle, Prieſts, and External Worſhip of God, not before given forth, and ſo the perſons who were found in a due performance of theſe, with an eye upon and relation to the antient Promiſe, had many Spiritual bleſſings diſpenced out to them; but they might be only externally repreſented by the Siuai Covenant, and diſpenced out by their looking from thence to that with Abraham, which it was annexed to, and to be taken in conjunction with.
I cannot think that the Lord would require their exerciſing themſelves about ſo many acts of Worſhip without intending that they ſhould injoy his Spiritual preſence, and have acceptance in a due obſervance thereof.
Yea the temporal mercies themſelves promiſed and afforded to them under the Sinai diſpenſation, were fruits of the Covenant of Grace; no outward mercies can be injoyed by ſinful men in a federal way, but there muſt needs be Grace therein: And thus the matter cometh to the ſame reckoning, in many reſpects, whether thoſe ſpiritual priviledges were derived to them through the one Covenant or the other. I am far from thinking that the Iſraelites injoyed only temporal mercies; doubtleſs they had Spiritual alſo, though poſſibly by another Covenant. But for the clearing of that Sinai diſpenſation, and preventing ſome ill effects (even in practice) of miſunderſtanding the nature thereof, I ſhall add,
4. It is probable that Spiritual and Eternal bleſſings were not diſpenced out to Iſrael, by the Old Sinai Covenant, but only were typically repreſented therein. I take the main purport and deſign of it to be, under that ſervile adminiſtration of the Covenant of Grace, to point out the higher and more Spiritual matters thereof; and to ſhew, that as upon literal Iſraels performing the obedience which was required of them as a condition thereof, they did injoy temporal bleſſings therein promiſed to them; ſo upon the performance of the main condition thereof by Jeſus Chriſt, even perfect obedience, the true Spiritual Iſrael ſhould enjoy the Spiritual bleſſings promiſed unto them. So that, Temporal bleſſings were afforded by the Sinai Covenant; but Spiritual bleſſings were not diſpenced out thereby. This (with ſubmiſſion to better Judgements) ſeemeth to me to be ſo upon theſe (among other) grounds.
1. No life was attainable by Iſraels performing of the Sinai Covenant, and therefore other Spiritual bleſſings were not diſpenced out to them thereby, Gal. 3. ver. 21. For if there had been a Law given which could have given life, verily righteouſneſs ſhould have been by the Law. The great bleſſings then of the Covenant of Grace, viz. life, could not be had by their obedience to the Sinai Law, of which he there ſpeaketh, Ver. 17. And therefore neither could other bleſſings be had thereby, which had their dependance upon and iſſued from that. As Chriſtians are not now, ſo Iſraelites were not then to do for Life. That Moſes and Aaron muſt not enter into the Promiſed Canaan, but go up to the Mount and die, may be to ſignifie, that the Sinai Covenant would not give an entrance into the heavenly Canaan; Moſes obtained that, not through the works of the Law, but in a way of Faith.
2. Spiritual bleſſings were not diſpenced out upon the condition of Iſraels obedience to the Sinai Covenant, for they often violated that Covenant, Jer. 31. ver. 32. Which Covenant they brake—And therefore their Spiritual mercies had been forſeited and loſt, if they had been diſpenced out then upon the condition of their keeping that Covenant, ſeeing they come ſo much ſhort of it; whereas there was no falling from ſpecial Grace in that day, any more than now. When they had made a forfeiture of their temporal mercies therein Promiſed, by breaking of it, they were forced to make another plea, Exod. 34. ver. 13. Remember Abraham, Iſaac, and Iſrael thy Servants, to whom thou ſwareſt by thine own ſelf, &c. When the anger of the Lord waxed hot againſt Iſrael, ver. 11. for committing Idolatry, by making the Calf; Moſes doth not plead that made at Sinai, but fleeth from that to the Covenant with Abraham for their relief.
Indeed there was an external repreſentation of Spirituals in the Sinai Covenant: As they making attonement, and offering Sacrifices for diverſe ſins, it is ſaid they ſhould be forgiven them, Levit. 4. ver. 26, 27, 28, 29, 31. Levit. 5. ver. 10, 13, 16, 18. Num. 15. ver. 28. But no real attonement was made thereby, for the Law made nothing perfect (Heb. 7. ver. 19. Heb. 9. ver. 9.) No real forgiveneſs was afforded by theſe acts of obedience, unleſs ſo far as that thoſe ſins ſhould not hinder their attaining the temporal mercies promiſed in that Covenant, or that the temporal Curſes of it ſhould not be inflicted; theſe did but typically repreſent the Spiritual forgiveneſs, which they by another Covenant (even that with Abraham) ſhould attain unto.
Thus their entring into Covenant with the Lord, is ſaid to be, that he might eſtabliſh them that day for a people to himſelf, and that he might be unto them a God, Deut. 29. ver. 12, 13. They were thereby owned or confirmed in a federal relation unto God, but ſo as upon their miſcarriages he could ſay to them Loammi, Hoſ. 1. ver. 9. Ye are not my people, and I will not be your God; and therefore it was externally only, that they were his, and he theirs by that Covenant.
3. The ceremonials which ſeemed moſt to intimate the diſpencing out of Spiritual bleſſings, were only typical repreſentations thereof: theſe were but ſhaddows of heavenly things, Heb. 8. ver. 5. The forgiveneſs of ſin in the Sinai Covenant was ſuch as not to have temporal puniſhments inflicted, and thus it was but a ſhaddow of the real and true forgiveneſs, which in oppoſition thereunto is reſtrained unto Jeſus Chriſt, Heb. 9, and 10. Chapters. Their acceptance was unto ſome end, viz. ſo as to be priviledged with their temporal mercies, and it was but a ſhaddow of Spiritual acceptation. Their long Life in Canaan a ſhaddow of Eternal Life in Heaven: Spiritual bleſſings ſeem not to be diſpenced out, but only to be ſignified by theſe.
4. Thoſe that look for Spiritual bleſſings only by the Sinai Covenant, and their perſonal performance of it, are excluded from being ſharers in them, Gal. 4. ver. 30. Caſt out the Bondwoman and her Son, for the Son of the Bondwoman ſhall not be Heir with the Son of the Free-woman. The Bondwoman is expreſly ſaid to be the mount Sinai Covenant or Teſtament, this is Hagar, ver. 24. and that as a Covenant muſt be caſt out, and alſo thoſe that are the ſeed of it, begotten to a profeſſion only in a legal way, by legal duties or terrours; thoſe that ſtand upon an Old Covenant bottom, and put themſelves under that, ſhall not inherit, ſhall not be Heirs of the everlaſting Inheritance; it is another, an oppoſite ſeed, begotten by a Goſpel Promiſe, which ſhall injoy that; and therefore that Sinai Covenant was not intended, that Souls ſhould have Spiritual and everlaſting bleſſings diſpenced out by yielding obedience unto that, for then its ſeed ſhould inherit as well as the other; but that by the ſight of the impoſſibility of their keeping it, they might be provoked to become the Children of the Free-woman which are born by Promiſe, by a diſtinct Covenant. Neither doth he ſpeak in theſe things of the Law only taken abuſively, in the ſenſe urged and intended by the falſe Prophets, but really in its ſelf, as it was eſtabliſhed by God at mount Sinai; For, as an Argument to draw them off from the errours of the falſe Prophets, he ſaith, ver. 21, 22. Tell me, ye that deſire to be under the Law, do ye not hear the Law, for it is written, that Abraham had two Sons, one by the Bondwoman, the other by a Free-woman, &c. And further, that theſe were an antient Allegory, foreſhewing two Covenants or Teſtaments, the one gendering to bondage, whoſe ſeed muſt be caſt out, as giving no inheritance; and therefore he concludeth that the Lord himſelf in giving that Covenant at mount Sinai, never intended that it ſhould be for communicating of the eternal inheritance unto the Sons of men; he telleth them that they did hear the Law, and this was the language thereof, that thoſe who are born by it, or are the ſeed of it, are not of the Free Promiſe, and muſt be caſt out, they are excluded even by the Law it ſelf from the eternal inheritance; therefore it was alwaies an abuſe of it, to expect the diſpencing out of Spiritual bleſſings thereby: the Lord ordained another way, viz. the Free Promiſe for that end.