his Seed before the fall in that state man was to seek eternal life in the way of his own obedience Then God was upon those termes with man Do and live for that Divine threatning of death Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye doth strongly imply a promise of injoying life if he were obsequious else he might have said if I eat or eat not it is all one yet I am liable to death Doubtless as the threatned death was intended purposely to deter from eating so the hope of life was also a perswasive to this forbearance Yea the tree of life confirmeth this man was made an exile out of Paradise Gen. 3. 22. Lest he put forth his hand and take also of the tree of life and eat and live for ever such an act of banishment would have been needless for prevention if it had never been intended for such an end to establish man in life in case he had kept his standing Some Divine Law or Covenant therefore there must be this way Some may doubt whether this was a Covenant of Works because here is only a threatning of death upon eating the forbidden fruit Gen. 2. 17. upon disobedience to that one positive Law or Command and perfect obedience unto all moral Commands not so much as mentioned nor death threatned to the want of it I answer Man in his first Creation was under a Natural obligation to an universal compliance with the Will of God Eccles 7. 29. God hath made man upright this rectitude of nature imports an exact conformity to the Divine will it is opposed here to all those inventions evil devices new tricks vain and crooked Counsels which were the inlets to all iniquity He was created in the image of God Gen. 1. 27. which did not consist meerly in the faculties of the soul as understanding will c. but in gifts of illumination righteousness and holiness Coloss 3. 10. Eph. 4. 24. There was an inscription of the Divine Law upon Adams heart yea even the Gentiles by nature shew the work of the Law written in their hearts Rom. 2. 14 15. although this is exceedingly defaced and obliterated by the fall of man yet not wholly raced out or extinguished Now there being such original righteousness a Law of nature that obliged man as soon as created to all moral obedience it was needless for the Lord in entring into Covenant with him to make a repetition of that Law without which was antecedaneously written in lively Characters with a deep impression as a Law within All therefore that was necessary unto the making or forming of it into a Covenant of Works was the Addition of some positive Law or Command as a test or tryal of obedience to the whole and this we find in that Supervenient Command of not eating of the tree of knowledge Gen. 2. 17. under the highest penalty of death it self in case of disobedience This is the more evident because this positive percept was of such a nature and so intwisted with the other as Adam could not fall by transgressing of it in eating of the forbidden fruit without a violation or breaking of all the moral Commandments and involving himself in all sin and iniquity thereby Christ himself is giving the sum of the Law in these two of due love to God and the neighbour Mat. 22. 37 38 39. Now the tryal of love is by keeping his Commandments John 14. 21 24. and by eating that fruit Adam transgressed his Command Gen. 2. 17. and gave an evident proof of his want of love to God and to his neighbour also thereby murthering not only himself but all his posterity with him Yea though it seemed a small and indifferent thing in it self yet there was the summ of all sin in that first transgression which the Apostle compriseth in three things 1 John 2. 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life And Gen. 3. 6. The woman saw the tree was good for food in this pleasing of a carnal appetite was the lust of the flesh and pleasant to the eyes here is the seeking to satisfie undue desires the lust of the eyes and to be desired to make one wise or as the Serpent suggested verse 5. to be as Gods that is ambition or pride of life It might be manifested how all or most of the Commandments were broken by this act here was infidelity not believing the Word of God and seeking to Deifie himself against the first Commandment Adam's preferring the voice of his wife yea of the Serpent before the Word of God against the Second a conferring with Gods enemy about his word a part of his name without due zeal for his glory against the Third a not resting from his own work against the Fourth Eve out of her place in eating without her Husbands advice and consent against the Fifth a running under a Divine threatning of death to many thousands yea millions of men against the Sixth a giving way to an inordinate sensual appetite in eating the forbiddem fruit against the Seventh a taking what was not his own being reserved by God against the Eighth a receiving a false accusation against God Gen. 3. 5. against the Ninth Uncontentedness with the state and Condition God had placed him in aspiring to be higher than he saw it meer against the tenth Commandment And thus there was a Universal disobedience in Adams eating the forbidden fruit there is the seed of all sin in Original sin and therefore such an exact obedience to the moral or natural as well as to the positive Law was required there as rendred it a Law or Covenant of Works But man cannot now obtain happiness and Salvation by his own doing according to that for it is said to be Ephes 2. 9. Not of Works lest any man should boast So that Jesus Christ is not given for the renewing that old Covenant of Works with us again as the way to eternal life though the matter of it is drawn into the Covenant of grace to be performed by him for us as may be further manifested afterward 2. There is a Covenant of Grace provided for the recovery of some by Jesus Christ from a state of sin and death unto a state of righteousness and eternal life All that conduceth to Salvation is of grace Ephes 2. 8. By grace ye are saved Rom. 11. 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 grace otherwise work is no more work The way of Salvation is here ascribed unto grace the holy Spirit giveth us both the terms of the distinction by making grace and works such opposite terms as one excludeth the other that therefore made with the first Adam was a Covenant of Works that for restoration by Jesus Christ is a Covenant of Grace see vers 26. 27 28.
wilderness of Sinai and both the matter of the Covenant and manner of its promulgation we see in that and the following Chapters It is a conditional grant it promiseth nothing but upon the condition of obedience Exod. 19. vers 5. If ye will obey my voice and keep my Covenant then ye shall be a peculiar treasure All is upon an If So Levit. 26. vers 3 4 c. If ye walk in my Statutes and keep my Commandments and do them then will I give you rain c. The like in many other places all Promises run there upon the condition of keeping his Commandments The whole Law is generally distributed into three parts viz. Moral Judicial and Ceremonial no Precept but may be referred to one of these and obedience to all of them is required as the condition of this Sinai Covenant or all are comprised therein 1. The Moral Law is such a principal part of it as it beareth the very name of the Covenant and the Table thereof are called the Tables of the Covenant Exod. 34. vers 28. Deut. 9. vers 9 11 15. Yea the terrible appearances of God in thundrings and lightnings and the noise of the Trumpet was at the promulgation of the Moral Law before the Ceremonial was given forth Exod. 19. vers 16. Exod. 20. 1 to 19. So that the first constitution of the Sinai Covenant was only of the Moral Law it is very observable that Moses having rehearsed these very Commandments Deut. 5. he closeth up thus vers 22. These words the Lord spake unto your assembly in the mount out of the midst of the fire of the Cloud and of the thick darkness and he added no more i. e. in making this Covenant he added no more than these Moral Precepts although he reserved to himself a liberty to add the Coremonials afterward yet for the present he did not indeed virtually they were contained therein but not actually before the discovery of them any more than Gospel Institutions which Israel was not obliged to until revealed and after that were equally reducible thereunto The holy God that he might tame their rebellious Spirits he cometh in this terrible way requiring exact obedience to the Moral Commandments and added no more At the first hand he revealed no way for their relief and succour yet then before any Ceremonials were added it made a Covenant vers 2. Even when the people could see nothing but wrath and a curse before them they were forbidden coming up into the Mount upon pain of death and so were not admitted to familiar converses with God must have dreadful tokens of a Divine presence as a consuming fire and in that respect the Sinai Covenant is opposed to the New Heb. 12. vers 18. to vers 25. For ye are not come to the Mount that might be touched and that burnt with fire c. That is ye are not come to Mount Sinai and the terrour of that Old Covenant but ye are come to Mount Sion To Jesus the Mediatour of the New Covenant 2. The Judicial Laws belong to it these are called Judgements Exod. 21. 1. and obedience unto them is urged therein upon as strict terms as to the other Levit. 18. ver 4 5. Ye shall therefore do my Judgements Ye shall therefore keep my Statutes and my Judgements which if a man do he shall live in them I am the Lord. Here keeping his Judicial Laws is urged as necessary unto Life 3. The Ceremonial Law also appertaineth to the Sinai Covenant For the Apostle mentioneth the Levitical Priesthood and Sacrifices c. as belonging to the Old Testament and preferreth the Ministry of Jesus Christ before it even in the Text in that he is a Mediator not of the Old but of the New Testament Heb. 7 and 8. Chap. Heb. 9. ver 1 2 3 c. ver 15. These Ceremonial Laws were called by the name of Statutes containing Institutions of worship and are urged also on as strict terms as the Moral Lev. 18. v. 5. Ye shall therefore keep my Statutes and my Judgements which if a man do he shall live in them These Positive Precepts his Statutes run upon those terms do and live and therefore belong to the Law in the strict sense Rom. 10. ver 5. Yea exact obedience to these ceremonials is required on pain of the Curse Deut. 26. ver 27. compared with Gal. 3. vers 10. So Levit. 26. vers 2 3 4 14 15. He injoyneth reverencing his Sanctuary and keeping his Statutes and Judgements threatening deâ—th upon the neglect thereof and Verse 46. These are the Satutes and Judgements and Laws which the Lord made between him and the Children of Israel in mount Sinai by the hand of Moses and also he closeth up the Book of Leviticus thus Levit. 27. vers 34. These are the Commandments which the Lord commanded Moses for the Children of Israel in mount Sinai By which it is evident that those Laws contained in that Book of Leviticus of which many are ceremonial and judicial as well as moral do belong to the Sinai Covenant So also do some contained in the Book of Numbers compare Numb 19. vers 3 4. with Heb. 9. vers 13. and 13. vers 11. And also some contained in the Book of Deuteronomy for the Apostle mentioneth that as part of the Law Gal. 3. vers 10. which is drawn from Deut. 26. vers 27. I do not say that all things in those Books are to be esteemed as parts of the Sinai Covenant For some matters are not of a federal nature as the taking the summ of the Congregation Numb 1. the order of their Tribes Numb 2. the stories of their murmuring Numb 10. vers 33. to the end Numb 11. vers 1. c. of Miriams case Numb 12. of the Spies searching the Land Numb 13 and 14. of the rebellion of Korah Numb 16. of Balaam and Balak Chap. 23 and 24. of Israels journeys Chap. 33. and many other stories as Deut. 1 and 2 and 3. These are not included in it but whatever scattered up and down in those Books hath the nature of such a Covenant in it whereof obedience is the condition that is to be deemed as belonging to the Sinai Covenant The Ceremonial Law came in by way of addition to the other after an apparent interval upon their desiring a Mediator that might receive the Law for and declare it to them Exâ—d 20. 19 24 25 26. and Exod. 21 and 22 and 23 Chapt. There was a solemnization and ratification of all upon the peoples promising to fulfill it Exod. 24. God himself uttered the Moral Law to the people with great terrour but the Ceremonial although it did after belong to the Sinai Covenant yet was revealed to Moses in the Mount without those thundrings and lightenings which the other was attended with I have wondred what should be the reason of these additional things But I consider that temporal mercies being promised by that Covenant unto Israel upon their
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
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
THE DIFFERENCE Between the OLD and NEW COVENANT Stated and Explained WITH An Exposition of the Covenant of Grace in the Principal Concernments of it By SAMUEL PETTO Minister of the Gospel Isaiah 55. 3. I will make with you an everlasting Covenant even the sure mercies of David LONDON Printed for Eliz. Calvert at the Sign of the Black Spred-Eagle at the West end of St. Pauls 1674. TO THE READER IT is a matter of highest concernment unto the souls of men to have a special acquaintance with the Covenant of Grace the great Charter which all spiritual and eternal blessings are holden by and the way and means wherein they have their conveyance or are derived to them There are many useful Treatises already extant on this subject but still there are some weighty points referring to it as with Jesus Christ and especially concerning the Old mount Sinai Covenant and also the New which have need of farther clearing for the unfolding of many Scriptures the establishing the faith and promoting the comfort of Christians If it might be the fruit of my present undertaking to contribute any thing this way or to give light into those glorious mysteries so as God might be honoured thereby I should have my aim In order to the further opening of some matters insisted on in this Treatise I shall add that which followeth As the Covenant of Works was made with the first Adam and all his seed in him promising preservation in life upon condition of mans own perfect obedience to the will of God Gen. 2. 17. So the Covenant of Grace was made with Jesus Christ not meerly as God but as to be incarnate or designed to be Mediator as a second Adam and with a Gospel seed in him promising all spiritual blessings even eternal life and salvation upon the condition or consideration of his undergoing the curse and yielding perfect obedience to the Law on their behalf Isai 53. 10 11. Rom. 5. 6. to the end In this large sense it compriseth that between the Father and the Son for our redemption which was full of grace and did flow from the free favour of God to poor sinners 2 Tim. 1. 9. Tit. 1. 2. as well as that to or with us viz. the New Covenant for the application of what is promised thereupon which some speak of as if it only were the Covenant of Grace Thus its constitution was from eternity Tit. 1. 2. though its revelation was in time to Adam Abraham David c. Gen. 3. 15. 12 c. Now that being the condition of the Covenant of Grace that the righteousness of the Law should be performed or all the demands of it as to duty and penalty answered by Jesus Christ hence it was necessary that there should be some means for his coming actually under our very obligation to that end the Lord in infinite wisdom made a revival or repetition of the Covenant of works as to the substance of it with a new intent in the Covenant at Mount Sinai which did run upon Do and Live Gal. 3. 10 12. not that Israel should have eternal life by their own doing but that Jesus Christ should be born under the very Law that we were obliged by Gal. 4. 4. Not meerly to make a valuable satisfaction by something in lieu of it for his taking our nature and making intercession or other works of his being of infinite merit and valùe might then have served the turn without his sufferings but as that word Gen. 2. 17. required to undergo the very curse and to fulfil the very righteousness of it in our stead which he did accordingly and herein especially consisteth our redemption Gal. 3. 12. Gal. 4. 4 5. The fulfillng the Old and confirming the New Covenant are the immediate effects of his death He stood therein as the Mediator not of the Old but of the New Testament Heb. 9. 15. therefore he died not meerly to procure a New Covenant or that God might with honour deal with men upon new terms but to make good the terms or conditions of the New The Mount Sinai Covenant with reference to the matter of it may be said to express the Legal Condition of the Covenant of Grace as to be fulfilled by Jesus Christ even as the New Covenant holdeth forth the blessings promised unto us that condition being performed by him These are matters so distinct as I hope none will take offence that I as I have explained my self speak of the Old and New as two distinct Covenants when compared each with other as Gal. 4. 24. Heb. 8. Seeing I do not assert that at Sinai to be a Covenant of works for eternal life to Israel upon their obedience to it as some would have it rather its reference is wholly to that of grace though it be not the whole of it Neither do I assert two Covenants of Grace or ways of salvation for substance distinct But whereas it is usually judged that the Old is one and the same with the New differing from it only in some circumstances and accidents as rigorous exaction of duty by fear terror c. I on the other hand think that spiritual blessings were dispensed out by the Covenant with Abraham and though Israels obedience to the Moral Law was on another account a fruit of holiness and sanctification yet as the same obedience had relation to the Mount Sinai Covenant so it ushered in only temporals to them even as a child oweth obedience to his Father by a natural obligation but if a Father should promise an estate upon some acts of the same obedience then they would be cloathed with a double respect or have a double use so here The Mount Sinai Covenant being thus opened many Scriptures will be explained and it will be discovered what those works of the Law are which we are so often denied to have justification by viz. All works performed by our selves as the least of a righteousness unto justification or which cometh to the same as a condition giving right and title to Salvation Act. 15. 1. Rom. 9. 30 31 32. Phil. 3. 9. It is only the Obedience of Jesus Christ to the Law that availeth to these ends The Apostle industriously proveth that men have not such eternal mercies by their own works morla or ceremonial either without or in conjunction with Jesus Christ Rom. 3. 20. 9. 3. Gal. 3. 11 21. Gal. 5. 4. the seeking to be justified or saved thereby is opposite unto true sanctification whence discourses thereof are often interwoven in the Epistle to the Romans and Galatians It 's true the very works of the Law of Moses are most particularly opposed because the controversie of that day with the Jews and Judaizing professors of Christianity was concerning these yet if men give any other works the same place and office by acting upon a legal ground they become as works of the Law and the Apostles arguments are equally forcible against them For he
very notion or name of it Thus Isa 53. 10 11 12. There is a mutual agreement something to be undergone by Jesus Christ he is to make his soul an offering for sin something promised to him thereupon he shall see his Seed So Isa 42. 6. Here are the parties Covenanting the Father and the Son not men but I the Lord who cannot err in my appointments who am faithful and able even the almighty God I have called thee i. e. Jesus Christ and will give thee the speech is turned and directed to him thee who art my only beloved Son Here is the Fathers designation and sealing of him John 6. 27. to the mediatorial imployment promising him much upon his undertaking it and his acceptation of this office and voluntary submission to the Will of the Father in it so I come to do thy Will c. Heb. 5. 4 5. Psal 40. 7 8. John 10. 17 18. And these together amount to or make up a Covenant between them for what more can be necessary thereunto Here we have the matters or things promised viz. all that conduce to the compassing the great end of salvation Was man under alienation from God Behold it is promised I will give for a Covenant no way imaginable whereby this wide breach could be made up but by a Covenant and that of Works being broken man would not be trusted any more and therefore now Jesus Christ as a Surety undertaketh all necessary for the ending and making up the difference and the retaking and restoring his Seed into Divine favour again for ever so as he is even the Covenant of the people all the condition of life on their part to be performed is found in him Yea he hath undertaken the removal of all obstacles and impediments within that would hinder their attainment of Covenant mercy he is given for a light of the Gentiles he taketh away the inward blindness that is found with them No sinfulness or unworthiness may be a discouragement for behold all is in a way of free grace I will give thee Christ himself the fountain of all is freely given and the Father is upon the highest determination and resolution for bringing all to effect I will give thee So there are many promises made to Jesus Christ of assistances and all requisites to the mannagement of this great work I will hold thy hand i. e. will assist and be thy helper as Isa 41. 13. and many promises of success and of his being Victorious over all his enemies and having the Heathen for his inheritance c. Psal 2. 8 9. Zech. 9. 10. Psal 72. 8. Dan. 7. 14. upon his obedience all which plainly argue a Covenant between the Father and the Son It is implied also in the ascribing to him the working out of redemption for unto that is requisite an agreement between parties The Father promiseth that upon the payment of such a price by his Son such Souls should be ransomed and set free Jesus Christ consenteth yea payeth it and thus becometh a Redeemer this amounteth to a Covenant But in order to the further clearing of this matter I shall consider a Covenant in general and then its distribution into that of Works and that of grace the interest of Jesus Christ in the latter and also the date of it The Word Covenant in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith is taken either properly for a mutual contract or agreement between two parties and is differenced from a Law which is without obligation on the Law-giver or Commander and from a single promise which is without stipulation from him to whom it is made Covenant may be thus taken when applied to the whole Covenant of grace between the Father and the Son for therein was stipulation Or Covenant is taken figuratively in Scripture either for a bare Divine promise as Gen. 9. 9 10. that was with every living Creature many of which were uncapable of contracting with God or of making any stipulation So Covenant is taken for a bare sign or seal of it Gen. 17. 10. Also for a part as the moral Law which was but a part of the old Covenant is called the Covenant Exod. 34. 28. Deut. 9. 9 11. 15. Thus Covenant and promise may be used promiscuously a part for the whole Rom. 4. 13. Gal. 3. 17 18 19. and thus figuratively Jesus Christ himself is called the Covenant Isa 42. 6. The Covenant of God on the behalf of man is two-fold and is thus distinguished The Covenant 1. Of works with the first Adam and his Seed 2. Of Grace 1. With Jesus Christ the Second Adam for all his from eternity 2. With his in and with him in time considered in its 1. Legal Condition typical manifestation and servile temporary administration at mount Sinai 2. Evangelical disposition as to matter and form viz. Spiritual promises free and lasting dispensation and all this considered in its 1. Prima y revelation and renewing with the Fathers as Abraham David c. before the incarnation of Jesus Christ Gal. 3. 14 16 17. under the old Testament when the Messiah was promised and priviledges in him 2. Ratification consummation or perfection after the incarnation of Christ under the new Covenant or Testament Heb. 8. and 9. wherein the Mediator is exhibited and priviledges coming and to be applied absolutely by him more clearly enumerated Or thus The Covenant of God on the behalf of men is two-fold and is thus distinguished The Covenant 1. Of Works with the first Adam and his Seed in him 2. Of Gracein its 1. Constitution with Jesus Christ the Second Adam and his Seed in him from Eternity consisting of Promises and agreements for their i. e. his Seeds recovery from a state of sin and death to a state of righteousness and life in and by him 2. Declaration and manifestation as with us in and with Christ in time and thus it is considered in its 1. More private dispensation whilst the Church was Domestical or in families as to its 1. Primary revelation and promulgation to Adam Gen. 3. 15. 2. After Secondary renewing execution and application to the Patriarchs as Abraham c. Gen. 12. 15. 17. 2. More Publick dispensation when the Church became Congregational as to its 1 Legal Condition and administration in the mount Sinai Covenant Exod. 19. 20. 2. Evangelical disposition viz. Absolute Promises and unchangable administration in the new Covenant Heb. 8. 8 9 10 11. The first part of this Division is Generis in Species viz. into Covenant of Works and of grace The Second part viz. the Division or distribution of the Covenant of grace is threefold 1. Accidentis in Subjecta viz. with Christ as principal and with us in him 2. Effecti in suas causas and that extrinsecal and intrinsecal viz. legal condition Evangelical disposition 3. Accidentis in accidentia viz. primary revelation ratification 1. There was a Law or Covenant of Works made with the first Adam and
of the Covenant with Abraham and his seed and proveth it on this wise Gal. 3. vers 15 16 17. This I say that the Covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disanul Where he argueth thus That which was made at Mount Sinai coming after could not disanul that with Abraham which was of a more antient date or long before it He speaketh not of the moral Law barely as a Rule of Life for so even before Abraham it was immortalities were ever sinful and exposed those that were guilty of them unto dreadful Judgements as Sadom and Gomorrah to fire and brimstone and the old World to a deluge of Water therefore he must speak of the Law considered as a Covenant given at Mount Sinai and thus it was not till four hundred and thirty years after that with Abraham so these must be two distinct Covenants of vastly different dates else the Apostles argument which is built upon their difference in respect of time is not cogent it is of no force if they be of the same date one as early as the other for the false Apostles among the Galatians might have said the Law as a Covenant was as early as Abraham for substance though not for form and administration this had been enough to elude his plea which was grounded upon the time of it especially seeing the Law was urged amongst the Galatians not meerly as to any circumstances in that new ministration but as to the substance of it the question then being Whether Justification and the eternal inheritance were by the works of the Law or by Grace and in a way of Faith The Apostle argueth that this federal transactiion at Sinai not having a being till Moses so long after that with Abraham hence it could not establish another way of life opposite to that viz. by works of the Law Also Deut. 5. vers 2 3. The Lord our God made a Covenant with us in Horeb the Lord made not this Covenant with our Fathers but with us The Sinai Covenant is clearly intended here by that at Hâ—reb compare Deut. 4. vers 10 11 12 13. with Exod. 19. vers 1 8. 9. and this is expresly denied to be made with their Fathers the Sinai Covenant then was not made with the Patriarchs not made with Abraham Isaac and Jacob or with any that lived before the time of Moses they that were alive at that day are intimated to be the first with whom it was made it was not with our Fathers but with us even with us who are all of us here alive this day those then which before the times of Moses were dead had not this Covenant made with them and therefore it is distinct from that which was made with the Fathers Abraham Isaac and Jacob c. He doth not say the Lord made not this administration of it with our Fathers or he made it not in this form but the Lord stroke not this Covenant he denyeth the Covenant it self to be cut with them It is an adding to the word to put in as some do tantum as if the meaning were this not only with our Fathers but also with us This is to say it was made with the Fathers when the Holy Spirit expressly denieth it Such additions admitted else-where in Scripture would be found to be desperately dangerouâ— and here can by no means be allowed seeing the Apostle giveth it an after date Gal. 3. 17. 2. The better Covenant and that at Sinai are contradistinguished and so must be two distinct Covenants else the opposition were groundless Jer. 31. vers 31 32 I will make a New Covenant Not according to the Covenant I made with their Fathers i. e. not according to the Sinai Covenant for that was it which was made when they were brought out of the Land of Egypt He doth not say I will set up a new administration of my Covenant though that had been true but a New Covenant there is a plain opposition between Covenant and Covenant and therefore the New and that at Sinai must be two distinct and not one and the same in different forms and the rather because this New Covenant is not opposed to the Covenant with Abraham and to that with David but only to that with Moses and Israel at Mâ—â—ent Sinai Let any instance be given of any thing that is found contradistinguished in such a manner as these are when only some modification and different respects of the same subject is intended to be signified thereby 3. The bitterness of the Covenant were not a sufficient evidence that the ministration of Jesus Christ is of greater excellency than the other if they were not two distinct Covenants The Apostle proveth that Jesus Christ hath obtained a more excellent Ministry by this Medium Heb. 8. vers 6. By how much also he is a Mediatour of a better Covenant He doth not say Only a better administration but a better Covenant and much of the force of his Argument were lost if the Ministry of those Levitical Priests and also Christs were conversant about the same Covenant but if they be two then it is very foreible they ministred about one Covenant and Christ about another and a better and therefore his is the more excellent Ministry Besides it is taken from his being a Mediatour of that better Covenant which implieth that he was not then a Mediatour of that worse Sinai Covenant though of old typified therein which their Ministry related to Indeed it had been a slender proof of the excellency of his Ministry if the better Covenant were the same for substance with the worse seeing then that at Sinai must be still continuing and so Jesus Christ not only in his Type but in his own person must be Mediatour thereof Ministring therein which that Text doth not give the least countenance to but there and also else-where Christ is called the Mediator of the New Covenant in opposition to the Old Heb. 12. vers 18 19 20 24. Heb. 9. 15. Even in the satisfying the Old by his death And therefore they must be two distinct Covenants 4. The many Notes of distinction that are given of them argue that they are two Covenants they are not only called the Old and the New this possibly might be said of the same Subject as we say the Old and the New Moon and yet one and the same Moon but the first and the second Heb. 8. vers 7. If that first Covenant had been faultless then should no place have been sought for the second As Dr. C. saith That it should be affirmed of one and the same Covenant that this is the first Covenant and that is the second and yet those two should be but both one that is strange 5. They are successive the Second cometh in the place of the First and so they must two distinct Covenants Heb. 10. vers 9. He taketh away the First
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
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