looking to the Lord in and venturing to take hold of the absolute Promises for the gaining a freedom from sin and every gracious frame this is duty and the neglecting of it is presumption as being a standing out against a Divine Call There is a ground for putting forth direct acts of Faith upon the Lord in the absolute Promise for all Grace wanted When there is not a present discerning by a reflexive act that gracious qualifications are injoyed yet there may be an outgoing of heart in the Promise to God in Jesus Christ for them or that they may be afforded It is a great mistake to think that we are to exercise Faith upon the Lord in the Promise only upon a sight of a condition in our selves this were to ground our Faith rather upon something of our own than upon the Lord in his Free Promise it were to subject the absolute Promises and make them depend upon those that are called conditional as to their efficacy and usefulness whereas the truth lieth the contrary way for the New Covenant is as it were the Fountain of all the Promises to us and that runneth altogether upon absolute Promises and therefore those which are called conditional Promises being streams flowing thence and branches of that Tree they must be reducible to and partake of the Nature of the New Covenant and so are really absolute in themselves only as a quickening means to our seeking after the blessings of them they are represented sometimes as if they were dispenced out in a conditional way but the Lord doth not confine himself to that way for when Israel was destitute of commendable qualifications had failed in the worship of God and wearied him with their sins yet he turned their eye upon an absolute Promise Isa 43. 25. I am he that blotteth out thy transgressions for my Names sake 5. They are of Use for the evidencing interest in Jesus Christ and clearing up how the case stande thas to their Eternal conditions The Lord can make a saving change i. e. such as hath Salvation and Eternal Life infallibly in connexion with it in the opening of any Promise but it is from absolute Grace The begetting of Faith or first Grace in the Souls of any is by an absolute Promise For what condition can there be in any Soul before first Grace to have a Promise annexed to it It were to frustrate and make void the undertaking of Jesus Christ to assert that the Lord hath promised Eternal Life to a work of nature or that Souls are in a state of Salvation before union with Jesus Christ which they must be if they had any qualification which had Salvation certainly promised to it The Lord saith Ezek. 36. 26. A new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh What precedent qualification was here but stonyness and hardness of heart and so uncleanness before the sprinkling ver 25. Here then is a Promise of first Grace and it is absolute and the operations of the Spirit herein are so supernatural and transcendently glorious as they are evidencing The Word of the Gospel cometh in such power for the accomplishing the very end which the Promise is appointed to and there are such sparklings of Divine excellency in the impressions that are made upon the Spirits of men hereby that without having recourse to any other promises which are called conditional they may read or see their personal interest in an absolute Promise By its efficacious application or the fulfilling of it by their actual injoyment of what is promised they may discern their sharing in it And seeing all gracious qualifications are begotten or first wrought by an absolute Promise why should not that give evidence as well as the after sanctified frames Besides the absolute Promises are made to some persons even to the house of Israel and Judah Ezek. 36. 21 to the end Jer. 31. 31. and being expressions of the determinate Will of God hence they must needs be evidencing For the chief intendment of Promises is to give assurance how the heart of God standeth towards persons under them the Lord is ever speaking to them therein after this manner I will be your God and your sins and iniquities will I remember no more Ezek. 36. 28. Heb. 8. 12. This is the natural Language of the Covenant to them And though unbelievers who are out of Covenant may fancy the same things and delude themselves yet this hindreth not but that the Lord may really speak thus to Believers who are undoubtedly under it So sometimes the state or condition of a Soul is evidenced by such Words or Promises as these Isa 41. 10. Be not dismayed for I am thy God Ezek. 34. 31. I am your God saith the Lord God Isai 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins c. The Divine Spirit oftentimes maketh such a powerful application of such promises and maketh such glorious discoveries of the loving kindness and free grace of God to the soul as he giveth it clearly to understand that God is speaking to it therein and it is the voice of God and not of man or of Satan and thus it is evidencing The Lord is so shining upon his own graces as then a soul usually can discern these yet it is not meerly a reflection upon faith or other graces that now give the evidence but faith receiveth it as it were upon a Divine testimony 6. They are of use for the filling souls with consolation in the saddest conditions and under the most trying dispensations Jeremiah was sent to prophesie of the Jewish captivity procured by their sin for the space of seventy years yet to keep them from despair and utter despondency and to comfort them against all their trials he not only assureth them of a return but prophesieth of the New Covenant and its being put into an absolute form Jer. 31. 31. Therefore the absolute promises are of comforting use against the saddest trials that sin it self may bring us under The Apostle turneth their eye upon those two immutable things the Promise and the Oath of God Heb. 6. 18. as those which the Lord appointed on purpose to usher in strong consolation Thus we see that when the Condition of sinners seemeth most despicable and when the graces of Saints are most out of sight yet then they may have recourse to the Absolute Promises and look unto the Lord therein for all grace and supply that is wanted CHAP. XIV Of those that are called Conditional Promises SOme may inquire what use is there of those called Conditional Promises Or when and in what cases are they to be made use of Answ 1. Some of them are of discovering use what an extensiveness there is in Divine grace sutable to all the worst conditions
perfect obedience they would have been hopeless of injoying these if such a typical expiation and attonement had not been provided that their sins might not hinder their arriving at them So that Morals Ceremonials and Judicials did belong to and with the promises and threatnings annexed made up the Sinai Covenant Answ 2. The better Covenant is an absolute Divine grant by way of Promise of those great blessings which come in by the mediation and Ministry of Jesus Christ as its excellency it is said to be that whereof he is Mediator and so it is the New Covenant or Testament Heb. 9. 15. and 12. 24. That it runneth upon absolute terms may be seen Heb. 8. 7. to the end And it is declared that it is not according to the Old vers 9. Therefore the chief scope and design of the Apostle in mentioning these promises rather than any other is the discovering wherein especially the New is differenced from and is said to be better than the Old Here are four grand Promises of the New Covenant instanced in which are so comprehensive as all others made to us are some way reducible to them 1. The inscription of the Divine Law in the hearts of men Heb. 8. vers 10. I will put my Laws into their mind and write them in their hearts In the state of innocency the Law was found in lively Characters there but since the fall it needeth to be transcribed or written over again The Old Covenant had the Law written upon Tables of stone without not absolutely promised and but rarely found within insomuch as the Lord even weepeth over them Deut. 5. 29. O that there were such a heart in them that they would fear me and keep all my Commandments But in opposition to the Old here the Lord undertaketh to write it upon better Tables even of the heart importing his affording an inward frame disposition and inclination for an universal compliance with the Divine Will and then no sooner is any thing offered of a Divine stamp but all the faculties of the Soul understanding will and affection with the greatest readiness stand bent for a conformity to it yea the Soul is carried forth that way not so much by legal external inforcements as by internal powerful obligations that whereas the Old had a large Volume of Laws Institutions and Ordinances which they were commanded to yield obedience to in the New all is comprised in a little room and turned into Promise I will write my Law in their Hearts the spiriting for all is assured to them Here the Promise leadeth the way to the Obedience And O how sweet is it when it beginneth with and is the fruit of a Divine Promise 2. A mutual relation between God and Souls Heb. 8. 10. I will be to them a God and they shall be to me a people Here is propriety each in other By the Old Covenant they were externally interested in God but as by that with Abraham then so by the New since it is more absolutely promised unto some that he will be their God which must import that they shall have more sweet converses and communion with him under the New than under the Old and have higher manifestations of their injoyment of him And happy is that people whose God is the Lord Psal 144. 15. What then can they want All Creatures are theirs yea Christ theirs Grace theirs Glory theirs all the Attributes of God theirs his Wisdom Power Goodness Faithfulness Loving kindness all theirs all his Promises yea his All-sufficiency theirs and what can they desire more than to have him who is all in all Also they shall be to me a People that is I will own them in a clearer more eminent and glorious way than under the Old There shall be a greater separation in their Spirit and in their whole course from all corruption from Sin Satan the World and a greater dedication unto God 1 Cor. 6. 19 20. and 2 Cor. 6. 17. Zech. 14. 19 20. In that day every Pot in Jerusalem and in Judah shall be holiness to the Lord there shall be an Universal tincture of holiness Isa 44. 5. and One i. e. one by one shall say I am the Lords There shall be a more voluntary and free self-resignation unto him yea when they find their hearts stand off and hang back from God it is under Promise they shall be to me a People they may plead the Promise for enablement to make over themselves in a fuller way unto God than formerly 3. Special illumination is Promised Heb. 8. vers 11. They shall all know me from the least to the greatest There shall be an enlargement of their knowledge and acquaintance with God and Divine things It would seem rather to exclude private teaching than publick they shall not teach every man his Neighbour and every man his Brother but it is not absolutely exclusive of outward teachings by instruments and means but comparatively it holdeth forth how surpassingly excellent those discoveries under the New Testament should be above those under the Old they far transcend and go beyond these are more eminent and universal not only some but all shall know me c. Yet publick and private teachings were to be attended to as means conducing to this end Mat. 28. 19 20. Ephes 4. 11 12 13. and 6. 4. Col. 3. 16. Those teachings then of the Divine Spirit do not render the other void or unnecessary Under the Old they had some dark typical shaddowy representations of God and Jesus Christ under the New they shall have those that are more clear and out-strip the other Yea it is under Promise they shall all know me and therefore they are to make an improvement of that toward the gaining a more eminent measure of knowledge than those in Old Testament times arrived at 4. Remission or Pardon of Sin is promised Heb. 8. vers 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more That particle for argueth it to be a reason of his affording other federal blessings he will write his Law in their hearts for he will forgive their sins he will be their God and they shall be his people for he will pardon their iniquity Forgiving Grace is the very spring of other mercies that maketh way for sharing in them and nothing without that There was a typical forgiveness in the Old Covenant Heb 9. 9 10 14. and 10. 1 2 3 c. but there is real Remission in the New Heb. 10. vers 16 17. and by this the whole of our Justification is noted out whence the Apostle Rom. 4. from the way of the non-imputation of sin proveth our Justification to be by Faith and not by the works of the Law But Pardon of Sin denoteth 1. Freedom from an obligation unto the punishment of the Law for pardon is opposed to guilt which properly is obligation to punishment Exod. 34. Pardon our iniquity and
short of all its blessings No I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me If there were any danger of forfeiting and losing these it must be either on Gods part by his leaving of them or on their part by their departing from him and here the Lord hath undertaken to secure against both these and so the matter is out of Question it was not thus in the Old Covenant Indeed what the Lord hath absolutely promised yet he hath appointed means in order to the attaining of it internal as Faith and external as Ordinances and commands utmost attendance upon him ordinarily in the use thereof this is necessary as a duty and sin ariseth upon the neglect of it Thus the Lord is unalterably determined to vouchsafe a frame of obedience Ezek. 36. 25 to 30. Yet obedience is to be performed by us we are to be the Agents and we may sin about the means in the way to the injoyment of such mercy as is laid up in absolute promises Faith is to be exercised in these else what use are they of and we may be faulty in not attending to it 3. If there be any such condition of the New Covenant it were most like to be precious Faith but that is not A condition properly taken is influential into right if performed it giveth right to the benefit promised if not performed there is no right and therefore is a cause it giveth jus ad rem which a man may have and yet be forced after to Sue for possession If it be only in a Mode or accident it is thus as if a great Estate be granted upon paying a white Lilly if a person bringeth a yellow Lilly and not a white he hath no right all is null and void upon such a tickle point are they who stand upon such conditions for Eternal mercies Now Faith giveth no right Joh. 1. 12. To as many as received him gave he power to become the Sons of God even to them that believe on his Name Jesus Christ is offered in the free Promise of the Gospel Faith that consenteth or receiveth him and a right and title in him to the blessings of the Covenant it doth not give one The Father offereth righteousness in a way of gift Rom. 5. 17. Faith accepteth the offer receiveth Jesus Christ for righteousness and so conduceth to Justification Rom. 4. 3. Abraham believed God and it was counted to him for righteousness i. e. it was reckoned a means unto righteousness so ver 5. Not that Faith it self was reckoned the least of that righteousness whereby we are justified but a means for the applying of Jesus Christ who is our righteousness The Covenant as to that priviledge of it Justification is not so absolute as to be without all means yet may be absolute without any condition properly so called As condemnation without any new act of receiving is the resultancy from the Law upon disobedience to all under the Covenant of Works so Justification is the resultancy of a Divine Promise upon the obedience of Jesus Christ to all those that are under the New Covenant That unbelievers are not justified by it is because they are not actually under it Not because they have not fulfilled the condition of it but because they are not interested in the obediential righteousness of Jesus Christ which is the condition of it Rom. 10. 10. The act of God in justifying is to be answered by the act of Faith consenting to the offer of the Gospel As the death and satisfaction of Jesus Christ is enough to answer if the accusation be that we are sinners and deserve Eternal wrath so if the accusation be that we have no interest or portion in this satisfaction any thing that can evidence our interest in Christ is a sufficient plea to answer that be it Faith or other Graces they may be pleaded as evidences but not as titles as fruits and effects of a right given but not as causes and conditions fulfilled by us giving us that right It is a great mistake to think that there is no plea in this case but from the performance of a condition For an evidence may be from the effects as well as from causes even in civils a meer witness may carry it in such a charge when he can testifie I saw the person put into peaceable possession of such an Estate Besides if this charge he drawn up against those out of Christ many things may make it good if against those that are in Christ then who draweth this up Not God for he it is that justifieth and therefore he will not condemn Rom. 8. 33 34. if Satan or their own hearts then as gracious effects are enough to answer so by direct acts of Faith there ought to be a stedfast resisting and withstanding of Satan and he will flee from them 1 Pet. 5. 9. Jam. 4. 7. No necessity of pleading the performance of a condition to help against this 4. Our obedience though evangelical is no such condition of the New Covenant as there was of the Old unto Israel For the Lord hath undertaken that his people shall obey Ezek. 36. 25 to 30. I will put my spirit within you and cause you to walk in my ways Heb. 8. 10. obedience is as absolutely promised as any other blessings in the New and therefore it cannot be the condition thereof The Apostle having asserted and largely proved Rom. 3. that justification is by faith not by the works of the Law he further cleareth it from the instances of Abraham and David Rom. 4. 3. Abraham believed c. and vers 4. Now to him that worketh the reward is not reckoned of grace but of debt This strongly implieth that the reward must be reckoned of grace but of debt This strongly implieth that the reward must be reckoned of grace and not of debt the emphasis is upon this so as if it were otherwise the whole force of his argument were taken away and the stress is not upon the word reckoned yet if it were the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being applied to both must signifie a true judgement and just estimation as Rom. 8. 18. 9. 8. 1 Cor. 4. 1. for really and in true account the reward is of grace and it is as firmly asserted that if it were of works it were in the same account of debt Say some only meritorious works would make it so but let it be considered that works can be meritorious only one of these two ways either 1. By being of such value and worth as that in justice such a recompence is deserved by them yea though there were no contract that way and dare any say that any works of men even in innocency could thus merit at the hands of God is not all obedience due to God so as when we have done all we are unprofitable servants Luk. 17. 10.
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 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 Goâ— and his Father but how he hath loved us