The Difference Between the Old and New Covenants, Chapter 8
CHAP. VIII.
Of the Sinai Covenant, whether ceaſed or continuing?
IT is Queſtioned by ſome, Whether the mount Sinai Covenant be ſtill continuing, ſo as Chriſtians are laid under the obligation of it in Goſpel times? I may premiſe, that it is called [the Law] Mal. 4. 4. Rom. 7. and [a Covenant or Teſtament] Exod. 34. 23. Deut. 4. 13. Jer. 31. 31, 32. Gal. 4. 24.
Anſw. The moral Law which was contained in the Sinai diſpenſation is ſtill obliging; but conſider it as a Covenant or Teſtament, and ſo it is not continuing.
Ceſſavit lex, ut norma eſt operum naturae ex formula foederis operum; manet vero iis qui in Chriſto ſunt, ut eſt regula operum gratiae, ſaith Rolloc. de Vocat. Cap. 2.
1. The moral Law as an external Rule of obedience, is univerſally and perpetually obligatory to the Sons of men.
Some circumſtances, as the coming out of Egypt, and prolonging the daies in the Land, i. e. in Canaan, Exod. 20. 2, 12. were peculiar to the Children of Iſrael: and it is union with Jeſus and an internal vital principle, that all acceptable obedience no weth from, Joh. 15. 5. but the ſubſtance of the ten Commandments is ſtill obliging. For,
1. The moral Law is a perfect rule of righteouſneſs and conformity to the Will of God, and therefore is perpetual. All good is commanded and all evil forbidden there, 1 Joh. 3. ver. 4. [Sin] is the tranſgreſſion of the Law. The very deſcription of ſin is fetched thence; that if we be bound not to ſin, then we are to keep the Law, Mat. 4. 4. Remember the Law of Moſes; and this referreth to the times of the Goſpel, when the Sun of righteouſneſs ariſeth with healing in his wings.
Indeed it is a repetition of the Law of Nature, which is ingraven upon the hearts of thoſe which are moſt barbarous, Rom. 2. 14, 15. The work of the Law is upon their hearts, and therefore ſo long as the Nature continueth, the obligation to the Law of it muſt alſo be continuing, Rom. 7. 13. The Law is holy and the Commandment holy juſt and good; whatſoever therefore is oppoſite to it, muſt be unholy, unjuſt, and evil. The ſame moral Law that was delivered at mount Sinai was (before and ſince) as it referred to the Free Promiſe, a rule of inward holineſs, Sanctification and obedience, and had Spiritual injoyments attending of it: as it had relation to the Sinai Covenant and its end; ſo it uſhered in temporal mercies unto Iſrael.
2. The Lord hath declared his approbation of conformity to the moral Law, and with great ſeverity witneſſed againſt diſconformity to it in all Ages: Long before the Sinai miniſtration, Abel is commended for his Faith, owning and Worſhipping the true God, and Cain for the contrary diſapproved, Gen. 4. 4. Heb. 11. There was a reverend uſe of the Name of God, Gen. 14. 19, 20. The Sabbath Inſtituted, Gen. 2. 3. Superiours honoured, Gen. 9. 23. and 22. 7. Murther witneſſed againſt in Cain; Adultery and Unchaſtity puniſhed in raining Fire and Brimſtone on Sodom and Gomorrah; Abraham reproved for bearing falſe witneſs, ſaying of Sarah, ſhe is my Siſter; Laban accuſed for defranding and coveting, Gen. 31. 7, 8, 9. So that though the wording of it in the formality of ten Commandments was at mount Sinai, yet immoralities were ever ſinful. Yea in the times of the New Teſtament Jeſus Chriſt declareth his obſerving the waies, actings, and inclinations of men; and ſome are blamed, others commended even in his Churches, Rev. 2. and 3. the leaſt ſwarvings from the rule are ſinful.
3. The Natural tendency of the moral Law is to promote love; Jeſus Chriſt himſelf is giving the Epitome and ſumm of the Law, and reduceth all the ten to two great Commandments, Mat. 22. ver. 36. to 41. viz. Love to God and the Neighbour.
Doubtleſs men are obliged at all times to let the Streams of their Love run out towards God; to Love him with all their Heart, with all their Soul, with all their Mind, and to Love their Neighbours as themſelves: and upon theſe two hang all the Law and Prophets, ver. 40. Yea the fulfilling of theſe is the keeping of the Law.
4. The moral Law is explained and obedience to it earneſtly preſſed in the times of the Goſpel: to free it from the falſe gloſſes of the Jewiſh Rabbins, Jeſus Chriſt himſelf giveth an explication of it, Mat. 5. declaring that not only groſſer acts are to be avoided, but whatſoever hath a tendency that way, unchaſt looks, unclean thoughts are ſinful, ver. 28. Chriſtians are under an obligation, not only to ſincere, but to perfect obedience unto the royal Law of liberty, Jam. 1. 15. ſo as the leaſt failing of it it ſinful, though it doth not bring believers under condemnation. Yielding Worſhip to God is duty ſtill, Mat. 4. 10. as the way to withſtand Satan in his temptations, and the duties of the ſecond Table are plainly urged, Eph. 6. 3. Rom. 13. 8. Love is undeniably a duty in Goſpel times, and the fulfilling of the Law is wrapt up in it, ver. 9. Thou ſhalt not commit Adultery, thou ſhalt not Steal, thou ſhalt not bear falſe Witneſs, thou ſhalt not Covet. Theſe Commandments then are in force ſtill, and the Romans (who were Chriſtians of the Gentiles) were under the obligation of them, and therefore they are perpetual. Yea, Jeſus Chriſt owneth them as his, Joh. 15. 10. If ye keep [my Commandments] ye ſhall abide in my Love, &c. keeping theſe by believing and loving one another, is the way to the manifeſtations of his Love: this of Love he calleth a new Commandment, Joh. 13. 34. Indeed this putteth ſweetneſs into it, Chriſtians are under the Law, but it is to Chriſt, 1 Cor. 9. 21. to their Mediatour, who ſatisfied for their breaking of it: they take it not from the hand of Moſes, in its terrour and rigour, but from the hand of Jeſus Chriſt, who hath Redeemed from the curſe of it.
The firſt Tables which were the work of God were quickly broken, Exod. 32. 16, 19. but the ſecond Tables that were to be hewed by Moſes (a typical Mediatour) they were more durable, of longer continuance, and then the Lord proclaimeth his pardoning Mercy, Exod. 34. 1, 4, 6. The moral Law in the hand of Jeſus Chriſt the true Mediator, is abiding, and pardoning Grace and mercy experienced under it. Of old the Ark of the Covenant had only the moral Law put into it, not the ceremonial (Deut. 10. 2.) to note, this was to be aboliſhed, but the Moral to abide with the Covenant ſtill; on which account it is promiſed of the New Covenant, Heb. 8. 10. I will write my Law in their Hearts: all which argue the perpetuity thereof.
2. The Mount Sinai diſpenſation as a Covenant, is not continuing.
It is generally granted that it is abrogated in reſpect of ſome circumſtances, fruits and effects of it; as ſervile imbondaging fear and ſuch like: but I apprehend, that none are under the obligation of it as a Covenant or Teſtament in Goſpel times.
This may appear theſe waies,
1. The ſucceſſion of the New Covenant in the room and ſtead of the Old, argue that it is not continuing: for one muſt be removed when another taketh its place, Deut. 2. verſ. 12, 21, 22. & 25. verſ. 6. & 19. verſ. 1.
Now, the new Covenant ſucceedeth the old: the Hebrews were apt to be doting upon that made at Mount Sinai; to take them off from it, he telleth them of a better come in the place and ſtead of it, Heb. 8. verſ. 8, 9. and obſerve the contradiſtinction is, between Covenant and Covenant, not barely between circumſtances and accidents of the ſame Covenant, and verſ. 13. in that he ſaith, a new Covenant, he hath made the firſt old, now that which decayeth and waxeth old is ready to vaniſh away. It is the Covenant that is old, and the ſame is ſaid to vaniſh away; and therefore it muſt needs be, that the Sinai Covenant ſhould ceaſe and come to an end, as Calvin ſaith, becauſe the ſecond is of another quality. It is true that the New Covenant in the ſubſtance of it or as a Covenant, is found in that with Abraham, though not under the notion of New, for that is given it in oppoſition to the Old; but it could not be ſaid to ſucceed, until the Old expired.
2. The Ceremonial and Judicial Laws are generally granted to be abrogated, and ſo the old Covenant as to them (which make a conſiderable part of it) is not continuing: indeed the judicials as to their moral equity are deemed binding, but not as they are a part of that Covenant, for then they muſt oblige exactly as they ſtand in it: theſe had a peculiar reference to the Jews.
They are called judgements, Exod. 21. verſ. 1. determining of rights between man and man, and of puniſhments upon tranſgreſſions with reference to the intereſt of that people in the land of Canaan, ſaith Dr. O. on Hebrews pag. 275. and hence they cannot formally oblige others who have nothing in that Land.
As to Ceremonials the Apoſtle to evidence that they are aboliſhed ſpeaketh thus, Heb. 7. verſ. 11, 12. If therefore perfection were by the Levitical Prieſthood, &c. where he aſſerteth perfection, (viz. as to remiſſion of ſin, juſtification, &c. Heb. 10. verſ. 16, 17, 18.) was not obtained by the Levitical Prieſthood, or legal ſacrifices and performances, but only by Jeſus Chriſt who was typified therein; this he proveth thus [for under it the people received the Law] which importeth that when they arrive at evangelical perfection they are free from the Law, do not receive that, viz. as a teſtament, as verſ. 22. and he ſpeaketh of the moral Law as diſtinguiſhed from the Ceremonial: and if perfection were by that, ſaith he, verſ. 11. what further need was there that another Prieſt ſhould ariſe after the order of Melchiſedeck, and not be called after the order of Aaron? The neceſſity of a new order of Prieſthood argueth, the imperfection of the old, and thence he inferreth the abrogation of the Ceremonial Law. Verſ. 12. For the Prieſthood being changed there is made of neceſſity a change of the Law: there is ſuch a connexion between the Prieſthood and the Law, as they ſtand and fall together; if one be aboliſhed (as the Aaronical Levitical Prieſthood is) of neceſſity the Ceremonial Law (by which it ſtood) muſt be abrogated alſo, and he calleth it a carnal commandment, verſ. 16. & verſ. 18. for there is verily (not only an altering and changing, but) a diſanulling of the Commandment going before, for the weakneſs and unprofitableneſs thereof.
The ſame might alſo be cleared from Heb. 9. where he ſpeaketh of Ceremonial uſages, and they were till the time of reformation, they were the patterns and figures of heavenly things: the ſubſtance being come, the ſhaddow muſt vaniſh, the antitype Jeſus Chriſt being come the type muſt ceaſe: and O what a glorious priviledge is it, that we have freedom from that load of burdenſom ceremonies required in the Law. There remaineth only the moral Law, that any can ſuppoſe theſe promiſes and threatnings now to be annexed to, and as to that,
3. Jeſus Chriſt hath perfectly ſatisfied and fulfilled the mount Sinai Moral Law, as it was a Covenant for eternal life, and therefore as ſuch it is not ſtill continuing: it was impoſſible for us perfectly to obey the Law, by reaſon of the infirmity of our fleſh, Rom. 8. verſ. 3, 4. but whatever is demanded there,, in any of its Precepts, as the condition of life, Jeſus Chriſt hath performed it for us, Matth. 3. verſ. 15. & 5. verſ. 17. and ſo hath brought in a perfect righteouſneſs to be imputed to us, Rom. 10. verſ. 4. 2 Corin. 5. verſ. 21. yet we are not exempted from all obedience to the Moral Law, by his obeying perfectly in our ſtead, for his righteouſneſs was for one end, viz. to merit eternal life for us, (Rom. 5. verſ. 21.) our obedience is for other ends, as to teſtifie our conformity and ſubjection unto God and ſo to glorifie him, &c. as his ſufferings were for one end, viz. to make ſatisfaction for our ſin, our afflictions and ſufferings are for other ends, and not for that.
Alſo he ſatisfied all the threatnings of the Sinai Covenant, theſe all did meet upon him, Gal. 3. verſ. 13. He was made a curſe for us: ſo that theſe faederal Precepts and Curſes expire by ſatisfaction, as the Judicial and Ceremonial Laws did by abrogation.
There remain then only the Promiſes of it; and upon his ſatisfying the other he altereth theſe, and turneth them from Conditional into abſolute, as we ſee in the New Covenant. Hence, whereas in the Sinai Covenant, that cluſter of promiſes, concerning their being a peculiar treaſure, a Kingdom of Prieſts, a holy Nation, &c. Exod. 19. verſ. 5, 6. did run upon the condition of obedience, [If ye will obey—] Jeſus Chriſt having done and ſuffered all which that Covenant could exact, now he hath given all forth in an abſolute form to believers, and expreſſeth all as already accompliſhed unto them. 1 Pet. 2. verſ. 9. But ye are a choſen generation, a Royal Prieſthood, an holy Nation, &c. a peculiar people, &c. it is not now upon an [If] as in the Sinai Covenant; but the promiſe is fulfilled to them, and in Chriſt they are ſuch as it was conditionally promiſed of old they ſhould be. Thus, Rev. 1. verſ. 5, 6. hath made us Kings and Prieſts unto Go… and his Father, but how? he hath loved us and waſhed us from our ſins in his own blood: it is upon his ſatisfying the Sinai Covenant by his ſufferings unto death, as it was the condition of life: its not continuing as an adminiſtration of the Covenant of grace, will be cleared in the following particulars.
4. The Lord is not rigorouſly exacting duty from Believers now, upon the legal terms of the Sinai Covenant [curſed is he that continueth not in all] therefore the Sinai Covenant is not continuing: for ſuch Coaction would inevitably follow a being under the obligation of it, in regard that is the very nature and tenor of it, Gal. 3. verſ. 10. Deut. 27. verſ. 26. and all the Promiſes run upon thoſe terms. If theſe curſes be not in force againſt them, then it is ceaſed as a Covenant; if they be in force, then they are under the ſame rigorous exaction of duty ſtill as Iſrael was of old, for then the inforcement to it is the ſame.
For, we muſt know, that the Sinai Covenant, was not made with Pagans, Infidels, or profeſſedly unbelievers; the great God would not ingage himſelf by Covenant unto ſuch; but it was made with the Children of Iſrael, with thoſe who were the people of God already, by the Covenant with Abraham, before they came at Mount Sinai; hence the preface runneth thus, Exod. 20. verſ. 2. I am the Lord thy God, &c. not he became their God then, but was their God before: therefore if it be continuing to any as a Covenant, it muſt be to the people of God (for it was made with none elſe) and they muſt (if any) be under the terror of it.
Whereas it is evident, that Chriſtians are to yield obedience upon more evangelical accounts; the Goſpel urgeth upon them, duties of holineſs, the avoiding apoſtaſie and profaneſs by ſweetneſs and love; not by legal terror, but by their freedom from it: Heb. 12. verſ. 14, to the end. As if he had ſaid, ye are not come to a legal Mount Sinai diſpenſation inforcing duty by terror, thundrings and lightnings; but to Mount Sion, to a diſpenſation of Goſpel Grace, verſ. 25. See that ye refuſe not him that ſpeaketh, &c. now the terror is upon abuſing grace.
So Rom. 7. verſ. 6. Their being delivered from the Law in its compelling and condemning power, is made the means to raiſe up unto new and ſpiritual obedience. Not ſo much from the wrath as the mercy of God, Rom. 12. verſ. 1. from the conſtraints of love, 2 Cor. 5. verſ. 14. from an eying the promiſes of God, 2 Cor. 7 verſ. 1. Having theſe promiſes, let us cleanſe our ſelves from all pollution of fleſh and ſpirit.
And here I may hint one conſiderable difference between the Covenant of Works, and that Covenant at Mount Sinai; the former extended to all mankind, and was made with all in Adam their common head: but the later was made only with ſome, with Iſrael and Judah the people of God.
5. If the Sinai Covenant were ſtill continuing, then the people of God within it, might ſtill be laying claim to the bleſſings of it, by vertue of the ſame promiſes in the very form as they are found therein; for, if the form be altered, then the claim is by another Covenant whereby ſuch an alteration is made.
Whereas temporal mercies are promiſed in a new dialect, more abſoluely, Jer. 32. verſ. 36. to the end, and 31. verſ. 27, 28, 31, 32. they are not afforded unto Chriſtians now upon the ſame conditional terms, that they were to Iſrael under the Sinai Covenant. By way of Analogy, thoſe antient promiſes may intimate to Chriſtians now, that walking circumſpectly is the way to be ſupplied with earthly bleſſings that are good for them: but there is no ſuch ſpecial Contract or diſtinct Covenant (as that made at Mount Sinai) whereby they may claim ſo large a portion of temporal injoyments, as Iſrael could by that; rather we find, that thoſe which were moſt obedient in the firſt times of the Goſpel, were put upon an expectation of little in temporals (in compariſon) and were to look for a plenty of troubles, loſſes, perſeoutions, &c. Mat. 6. verſ. 31, 32, 33. Mat. 10. verſ. 22. Act. 20. verſ. 23. 2 Tim. 3. verſ. 12. Act. 14. verſ. 22. Luke 9. verſ. 23.
See Mr. Biſco in his book entituled the glorious Myſtery of Gods Mercy; who endeavoureth to prove, that temporal bleſſings were made over and diſpenſed to the Jews under the Law in a peculiar manner, and as never to any People or Nation but they.
6. Various expreſſions holding forth our freedom from the Law do conclude that it is not continuing as a Covenant; as,
Rom. 6. verſ. 14. For ſin ſhall not have dominion over you, for ye are [not under the Law] but under grace: Thoſe then that are under the Law in the ſenſe here intended, cannot be under grace, and are under the dominion of ſin; and therefore the direction of the Law for duties of holineſs is not denied here; but they are not under the Law as a Sinai Covenant, exacting full and perfect obedience upon pain of an eternal curſe; not under it as a condition of life unperformed, for that were inconſiſtent with grace, and would infer that ſin is ſtill exerciſing Lordſhip over them.
Rom. 7. verſ. 4. Ye are become dead to the Law by the body of Chriſt, that ye might be married to another, even to him who is raiſed from the dead, &c. He ſpeaketh, verſ. 1, 2, 3. of the Law as an imperious Husband (which is by Covenant) and thus they are dead to the Law, not under the power of it; by the body of Chriſt, that is, by his bearing the curſe of the Law on his body; and therefore they are dead to it as a Covenant, for ſo he had it on his body.
Gal. 4. verſ. 21, 24, 30. The bond woman Hagar is expreſly ſaid, to be the Covenant or Teſtament from Mount Sinai; and ſhe and her Son, all that are of a legal birth, muſt be caſt out, verſ. 30. that Covenant therefore from Mount Sinai, was but temporary, is caſt out in Goſpel times, is not continuing.
In ſome reſpect that at Mount Sinai may be called (as it is by learned Cameron) a ſubſervient Covenant, viz. in reſpect of Iſrael, as it diſcovered ſin, and provoked to ſeek after a Mediator (Exod. 20. verſ. 19.) in promiſing temporal mercies upon obedience, repreſenting ſpirituals and eternals; but ſubſerviency doth not fitly expreſs its ſoederal nature, as it promiſed life upon doing or perfect obedience, threatning death and a dreadful curſe upon falling ſhort of it. I do not call it, the Covenant of Grace, nor the Covenant of Works; but to expreſs the formality and eſſential nature of it, I call it, the Covenant of Grace as to its legal condition, or a Covenant concerning the legal condition of the Covenant of Grace, which is held forth under an adminiſtration of it for temporals unto Iſrael.
O let Chriſtians yield utmoſt obedience to the royal Law of liberty, but let all be done in the ſtrength of Chriſt, and in the way of the New Covenant, make uſe of a promiſe of grace, in ſetting about all duty.
And beware of ſeeking to keep up the Old Covenant, which really is not continuing; we ſeek to keep it up
When we live in the ſpirit of the Old Covenant, acting by its inforcements, terror, wrath, curſe, rather than by the allurements of grace in the free promiſe.
Alſo, when there is a grounding acceptation with God upon our own duties and performances: the Old Covenant did run upon [do and live] intending a doing for eternal life which was peculiar to Jeſus Chriſt; but our nature is prone to run our own doing into the place of his; as if we could gain acceptation unto life by our own ſervices or do ſomething that way. We are apt to build expectations of mercy upon our own doing, in ſtead of building them upon Jeſus Chriſt. Evangelical obedience may be a ſecondary evidence, but when we dwell more upon any thing done by us, yea or upon any inherent grace, any thing within our ſelves, than upon the free grace of God in Chriſt, we then make ſomething of our own a ground of acceptance and not an evidence only; when ſomething within raiſeth our hope of acceptance, more than the grace of God in the New Covenant. The promiſe and Oath of God (which are both without us) are the two immutable things of Divine appointment, for the raiſing ſtrong conſolation, Heb. 6. verſ. 18. All grace within, ſhould be improved for carrying out our ſouls to God and Jeſus Chriſt therein.
Alſo, when there is not an improvement of our freedom from the Law, towards making out the more after Jeſus, and the free grace of God in him, then we ſeek to keep up the Old Covenant ſtill. Rom. 6. verſ. 14. Being under the Law and under grace are oppoſites there; the leſs grace exerciſeth Lordſhip over the ſoul, the more ſin domineereth and getteth the upper hand of it, and the more it is under the Law. The greater freedom from the Law as a Covenant, the more grace is uſed towards freedom from the dominion of ſin.
Alſo, when there is a looking for what is promiſed only in a conditional way; then there is a keeping up the Old Covenant, which did run upon Conditional Promiſes: when ſouls have acted in duty, and now are ready to count the Lord ingaged to give out or afford mercy upon their performing thereof: when they look for nothing but as a fruit of ſome condition performed by themſelves (Iſa. 58. verſ. 3.) and their hopes of mercy riſe or fall by that rule of their own performance, rather than by the free grace and faithfulneſs of God, then there is a holding up the Old Covenant.