The Apostle saith the Covenant from the Mount Sinai gendreth to bondage figured by Gal. 4. 24. the bond-woman and her sonne who were cast out of Abrahams Family The Apostle his argument may be drawne thus the same proportion which Hagar the hand-maid had to Sarah her Mistresse in Abrahams house the same proportion hath the old Testament to the new in the Church of God the same proportion which Hagâ—â—s off â—pring had to Sarahs the same proportion had the children of the Law that is the Jerusalem which then was unto the Jerusalem which is above that is to the children of the Gospel or sons of promise Now Hagar was sometimes a visible and principall member of Abrahams family a kind of second wife to Abraham and Ishmael her sonne was for a while Abrahams presumed heire yet after Hagar did begin to despise and contest with her Mistresse Sarah and Ishmael to flout or persecute Isaac Abrahams heir apparent and son of promise both mother and son were cast out of Abrahams house and deprived of all hope of inheritance in the Land of promise Sarah bearing the type of the true visible Church then on earth did pronounce that sentence Gen. 21. 10. of Excommunication against them Cast out the bond-woman and her sonne and God ratifying in heaven what she had bound on earth injoyns Abraham to put her sentence in execution Gen. 21. 12. The Covenant likewise which God made with this people upon Hagar or Mount Siâ—â—i was â—s the be trothing of Israel unto himselfe The Law of Moses whilst it was lawfully used was the only Catechisme or Introduction without which there was no entrance into the Church of God The children of this Covenant did by vertue of it become the presumed heires or children of God But when the deputed or nursing mother came once to contest with the true Spouse of Christ with the new Testament or Gospel and after her children the Jerusalem which then was began to persecute the children of the Jerusalem which is above the mother with her children that is the Law with such as sought to be under it were cast out of the true visible Church by the Apostles unto whom ouâ— Saviour had committed the keyes of the Kingdome of Heaven For it now stood in such opposition to the Gospel as Hagar did to her Mistresse Sarah at the time when â—he and her son committed those misdemeanours for which both of them were cast out of Abrahams house The Jerusalem which was on earth was sometimes or in some part rather a consort than an opposite or adversary to the Jerusalem which was above So was the old Testament or Law and all such as lawfully used it rather subordinate allies then foes or adversaries to the new Testament or heires of promise They that used the Law as a School-master to bring them unto Christ to them it was the Covenant of grace for substance Unto such as used the old Testament as they ought only as an Introduction to the new there was indeed but one Testament For as the Schools speak Vbi â—â—um propter aliud ibi â—â—um tantuâ— But such as rested in the Law and used it not as a pedagogie to Christ but sought justification by the observation of the Law Morall or Ceremoniall and opposed Christ the soul of the Law such were held under damnable bâ—â—dage and cut from Christ And in this sence the Covenant made upon Mount Sinai did beget children unto such bondage for which they ought to be cast out of the Family of God And in this sence the two dispositions differ not only in circumstances but in substance they be not only two but opposite By the way let it be observed that by the former Covenant upon Mount Sinai is understood the Law given by Moses both Ceremoniall consisting in divers rites and commandements and Morall as the Jewes sought to be justified thereby who refused Christ The Old Testament then and the New are sometimes compared and considered by sacred writers as the thing including and included the Huske and the Graine The Gospell before Christs time was in the Law as the Corne new set in the â—are And the Law and the Gospell and the two Testaments thus considered are rather one than two at least there is an unity of subordination betwixt them The same Testaments may be considered sometimes as abstracted or severed each from other Thus the Gospell or New Testament since our Saviours death and resurâ—ection is become as pure Corne threshed and winnowed The Old Testament or Law thus severed from it remaines only as the chaffe or huske If we thus consider the Law or Old Testament as the Jewes embrace it that is altogether severed from the new to which alone we Christians adhere by faith they are not only two but two opposites or contraries This opposition or subordination between the Legall and Evangelicall Testament is opened by the Apostle saying If the first Covenant had been faultlesse then should no place have been sought for the second Fâ—r finding fault with them he saith Behold the dayes câ—me saith the Lord when I will make a new Covenant with the house of Israel and the Heb. 8. 7 8 â— 10. Jer. 31. 32 3. â— house of Judah not according to the Covenant that I made with their fathers in the day whâ—â— I tooke them by the hand to leade them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a people But what Law was it which the Lord promiseth to write in the hearts of his people was it not the Law given before by Moses concerning which also Moses expresseth the same promise that Jeremy doth The Lord thy God will circumcise thy heart and the Deut. 30. 6. heart of thy seed that thou mayest love the Lord thy God with all thy heart and with all thy soule that thou mayest live Now that Law God himselfe had delivered in writing and commanded Moses Exod. 34. 1 27. also to write the same Therfore the words of the Prophet as touching the writing of Gods Law in our hearts can import nothing but this that the Lawes which were before by the ministery Ezek. 36. 26 27. 2 Cor. 3. 1 2 3. of Moses delivered only in Inke and Paper should by the power of the holy Ghost through the faith of Christ be wrought and written in the affections of the heart that God in Christ would not only administer outwardly the letter of the Law whether in writing or preaching but would by the regeneration of the Spirit give grace inwardly to the obedience thereof And as the Law written in the tables of the heart and
Chaldee translate it he manifested not nor made knowne this Name They being sustained by faith in Gods Almighty power without receiving the thing promised Act 7. 5. Heb. 11. 9 10. But now their children should receive the promise and so have full knowledge and experience of Gods power and goodnesse and of the efficacie of that his Name Jehovah which therefore they sung to Isa 49. 23. 52. 6. 60. 16. Ezek. 28. 22 23 24 26. 30. 19 25 26. Exod. 19. 18 19 20. Deut. 5. 4 22. his praise upon their full deliverance from the Egyptians Exodus 15. 3. So upon performance of further promises or judgements he saith they shall know him to be Jehovah This Covenant was given with tokens of majestie and terrour for Mount Sinai was all of it on a smoake because the Lord descended upon it in fire and the smoake thereof ascended as the smoake of a fornace and all the Mountaine trembled exceedingly and the voice of the Trumpet was going and waxing strong exceedingly The Mountaines saw the Lord and trembled Hab. 3. 10. they leaped like Rammes Psal 114. 4. The earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal 68. 9. Judg. 5. 5. The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. and from this it may be the Law is called fiery Deut. 33. 2. The Prophets Deut. 4. 35 36 use the like words to signifie the Majestie of God Psal 18. 9 10 12 14 97. 2 4. with clouds and smoake God often manifested his glorious presence to his people Exod. 40. 34 35. 2 Chron. 5. 24. 6. 1. 7. 1 2. Isa 6. 4. Revel 15. 8. And as Princes publish their decrees with the sound of the Trumpet So God to his ancient people revealed the pleasure of his will and gave answers unto them in thunderings and voices Joh. 12. 28. Rev. 4. 5. 6. 1. 10. 3. 8. 5. And hence it may be the two reverend Ambassadours of his voice and divine Maiestie are called the sons of thunder Mark 3. 17. This is noted as one difference betwixt the old and new Testament Ye are not come unto Heb. 12. 17 18 19 20 21 22. the Mount that might be touched and that burned with fire nor unto blacknesse and darknesse and tempest and the sound of a Trumpet and the voice of words which voice they that heard entreated that the word should not be spoken unto them any more For they could not endure that which was commanded And if so much as a beast touch the Mountaine it shall be stoned or thrust thorow with a dart And so terrible was the sight that Moses said I exceedingly feare and quake But ye are come unto Mount Sion and unto the City of the living God and the heavenly Jerusalem and to an innumerable company of Angels to the generall assembly and Church of the first-borne which are written in Heaven and to God the Judge of all and to the soules of just men made perfect It may be hereby God would testifie his anger and displeasure against sinne not as yet expiated by the bloud of the Messiah and warne the Israelites to deny themselves stand in awe of his Highnesse and cleave inseparably unto the word of his promise If any man shall thinke that Christ the second person in Trinity to be incarnate who is called the Angel of the Covenant or Messenger of the Covenant scil by whom it was sent unto Moses Mal. 3. 1. and the Angel of his presence Exod. 23. 20 21. and 33. 14. Isai 63. 9. did deliver the Law unto Moses I will not gain-say it because it is expressely said that Moses was in the Church in the wildernesse with the Angel who spake to him in the Mount Sinai Act. 7. 37. who is called Christ 1 Cor. 10. 9. And this Covenant of Grace was made in Christ the promised seed for God was not the God of Israel but in and through the promised Messiah whose person and offices are more fully described whose death and resurrection is more lively typified in this expressure of the Covenant then in either of the former Had ye beleeved Joh. 5. 46. Moses saith Christ himselfe the Author of truth you would have beleeved me For he wrote of me that is Christ was if not the sole subject yet the only scope of Moses his writings And as Moses so the Prophets that followed after him who wrote by the same Spirit and under that expression of the Covenant did speake of Christ more fully and plainly then he had done before In the first promise it was revealed that the Messiah should be the seed of the woman to Abraham it was made known that he should be of his seed but in the writings of Moses we learne that he was to be both God and man or that God was to be incarnate and to have his conversation amongst men after a more peculiar manner then in the ancient times of the world he had The promise runs thus And I will dwell amongst the children of Israel and will be their Exod. 29. 45 46. God and they shall know that I am the Lord their God that brought them forth out of the Land of Egypt that I may dwell amongst them I am the Lord their God The same promise is renewed or repeated And I will set my Tabernacle amongst you and my soule shall not abhorre Lev. 26. 11 12 13. Ezek. 37. 26 27 28. you and I will walke among you and will be your God and ye shall be my people The Chaldee translateth the first place I will settle my habitation or divine presence amongst the sonnes of Israel And where in the Hebrew it is I will dwell in the midst of the sons of Israel Onkelos and Jonathan reade it I will place my Divinity But what Divinity whether the holy Spirit or rather the Word as we reade The Word was made flesh and dwelt Joh 1. 14. amongst us when Christ took our nature upon him and came and dwelt amongst his own then was this promise punctually fulfilled Or if it be referred to the habitation of God by his Spirit amongst the spirituall seed of Abraham as we find the word often used Rom. 8. 2. 2 Cor. 6. 19. 2 Tim. 1. 14. Ephes 3. 17. Jam. 4. 5. 2 Cor. 12. then it implieth the incarnation of Christ and his dwelling amongst the Jewes because that was to goe before the plentifull habitation of the Spirit in the hearts of the faithfull And if the Evangelists words have not reference to the forecited places they do allude to a passage in the Prophet Zachary whence Zech. 2. 10 11 12. they may be interpreted Sing and rejoyce O daughter of Sion for lo I come and I will dwell in the midst of thee saith the Lord And many nations
Jer. 32. 37 38 39. shall say surely our Fathers have inherited lies vanity and things wherein there is no profit Behold I will gather them out of all Countries whether I have driven them in mine anger and Ezek. 11. 17 18 19. Eze. 20. 40 41 42 43. Lam. 4. 22. Thy punishment O daughter of Zion is finished he will not adde to give thee to be carried away scil after thou shalt return into thy Country out of present Captivity in my fury and in great wrath and I will bring them againe into this place and I will cause them to dwell safely And they shall be my people and I will be their God And I will give them one heart and one way that they may feare me for ever for the good of them and of their children after them And I will make an everlasting Covenant with them that I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me And in these respects this Covenant which pertained to the old Testament might be called an inchoation of the new because the old ordinances distilling grace in some measure into the whole Covenant were to continue untill Christ should be incarnate and erect a new Tabernacle which should stand and continue for ever when a new people should be added to the Lord and the old ordinances because of their weaknesse being taken downe a new forme should be set up to abide for ever And from all this we may briefly observe in what accidents the old and new Testament differ one from another when for substance they be one and the same They both flow from the free-grace and mercy of God looking at poore sinners in Jesus Christ They have both one common matter the obedience of Heb. 5 8. Act. 3. 19 Eph. 1. 14. faith required and life everlasting and all secondary good things promised by the imputation of the righteousnesse of faith and free adoption in Jesus Christ They have both one object Jesus Christ who being promised to the Fathers in propheticall Scriptures God hath in due time exhibited under the Gospel They have both one generall end viz. the praise of the glorious grace of God in Jesus Christ Both Covenants are struck with man-kind as invested in one and the same reall and formall consideration whither before or after Christ viz. with sinners and those which worke not but beleeve in him that justifieth the ungodly In both the same spirit sealed up the truth of the Covenants to all under Covenant for seeing the adoption and inheritance in some measure belonged to the Fathers in the old Testament the earnest of that inheritance cannot be denied them But the new Covenant doth in many things out-strip the old which do nothing derogate from their substantiall and reall unity and agreement First In the old Testament the Lord did proclaime himself to be mercifull and gracious slow to anger aboundant in goodnesse and truth which he confirmed by great and wonderfull deliverances of his people out of Egypt and Babylon but yet at first he gave his Law with signes of Majesty glory and terrour yea of anger and displeasure against sin and wickednesse But the new Exod. 19. 18. Heb. 12. 21 22 23. Eph 2 17 18. 2 Cor. 5. 17 18. Testament was given with manifest tokens of love favour and free mercy God being reconciled in the Son of his love and therein he hath revealed his superaboundant and transcendent love mercy and long suffering as shall be shewed hereafter Secondly In the old Testament Christ was knowne to be the seed of the woman the selected seed of Abraham his bloud and death typified in Moses his person and office humiliation and resurrection fore-told by the Prophets but all these were more obscure and darke to the Jewes but in the new Testament Joh. 1. 12 â—â— Rom. 1. 4. Gal. 3. 19. 2 Co. 1. 20 he is openly manifested to be the Son of God made unto us of God wisdom righteousnes sanctification and redemption to whom the promise was made and by whose love authority as the great Testator of heaven they are all made put forth ratified established Thirdly The commandments of the old Testament were many Heb. 7. 16. Col. 2. 14 15. of them carnall standing in ceremoniall observances and containing an hand-writing against them and the promises were many corporall as of an earthly inheritance so that by them their faith was to ascend up to spirituall and heavenly things and the spirituall promises were obscure in number fewer and such as were farre off But the commandments of the new Covenant are spirituall Mat. 6. 33. and the promises spirituall plainly revealed nigh at hand ratified by the comming of Christ particular earthly things are promised as an additament to them that seek the Kingdome of heaven and included in the spirituall Fourthly Moses was the Mediatour of the old Testament a Gal. 3. 19. typicall imperfect Mediatour as not a right middle person a Heb. 9. 15. 8. 8. 6. 12. 14. Mediatour in respect of the outward administration and that by the power and vertue of Christ but the force of that Covenant had foundation in Christ and it was in and through Christ that the federates were partakers of the good things promised But Christ the Mediatour of the new Covenant a true and perfect Mediatour a right middle person between God and man who hath revealed the Gospel satisfied revenging justice brought in everlasting righteousnesse who alone is able to remove the guilt of sin from the conscience repaire the lost image of God in his people bow their hearts to walk in obedience and procure acceptance to their service Fifthly The old Testament was confirmed with the bloud of Heb. 9. 18 19 20. Heb. 9 14. Mat. 26. 28. beasts because the typicall Mediatour was not Testator and so was not to die but in the new Testament the true and perfect Mediatour was also the Testator and so the Covenant was confirmed by his precious bloud Sixthly The Law was written in tables of stone yet so as it was Exod. 31. 18 Deut. 9. 10. Deut. 30. 6 11 12. 2 Cor. 3. 5. Jer. 31. 33. Heb. 8. 10. engraven in the tables of the heart though not in that plenty and abundance that afterward for under the old Testament God would have both letter and spirit but more letter and lesse spirit But the Gospel is written in the fleshie tables of the heart yet so as it is committed to writing for in the new Testament the Lord would have both letter and spirit but more spirit and lesse letter then in the old Testament Seventhly The old Covenant was made with one selected Nation though Proselites if any offered themselves might not be excluded but in the new Covenant the world in opposition to Mat. 28. 1â— Dan. 7. 14. the Jewish Nations all Nations
Matth. 11. 28. The old Covenant was from Mount Sinai Heb. 12. 18. the new from Sion heavenly amiable and pleasant Psal 2. 6. The old Covenant excludes the Gentiles the new admits them The old promiseth life in Canaan the new in Heaven But not to examine these things particularly by this explication it appeares the Divines of this opinion make the old Covenant differ from the new in substance and kind and not in degree of manifestation as also did the former Most Divines hold the old and new Covenant to be one in substance and kind to differ only in degrees but in setting down the differences they speake so obscurely that it is hard to find how they consent with themselves For most commonly they distinguish them thus The old Testament promiseth life to them that obey the Law and condemnes all not perfectly conformable the new doth freely pardon sinnes and give Salvation to them that believe in Christ The old was written by the finger of God in tables of stone the new by the Spirit of God in the fleshie tables of the heart The old was the ministery of death a killing letter the new the ministery of the quickning Spirit The old did lay upon the necks of the Fathers an intollerable yoke of rites and commandements the new doth impose the easie yoke of the Spirit enduing us with the Spirit of Adoption and liberty of the Sonnes of God The old doth involve the Doctrine of the Grace of the Messiah under the shadowes of types and rites the new doth containe the fulfilling of the tipes and figures Moses is the typicall Mediatour of the Old Testament Christ is the true Mediatour of the New The old is sealed by the blood of Sacrifices the new is ratified by the blood of the Mediatour the and death of the Testatour The Old by oblations did not pacifie the wrath of God nor purge the conscience the new containes the true propitiation in the blood of Christ The old was imperfect intolerable weake and therfore to be abolished the new perfect easy and to continue for ever c. with other the like before mentioned And many things herein are spoken truly but how all these differences should stand if they be not Covenants opposite in kind it is not easy to understand Some few have laboured to reconcile them one of these two wais First that the Old Testament doth promise life eternall plainly under the condition of morall obedience perfect that is under a condition altogether unpossible together with an heavy burden of legall rites and an yoke of most strict pollicie but covertly under the condition of repentance and faith in the Messias to come prefigured by tipes and ceremonies that by this forme of doctrine worship and policie a proud grosse and stiffe-necked people might be more tamed and convinced of their owne unrighteousnesse and that by such a pedagogue they might be led to Christ who was more obscurely manifested under those shadows The second is By a distinction of Moses his proposition of the Law from God unto that people which as they would is done either with exaction of perfect obedience deserving eternall life and threatning eternall curse to all that continue not in every thing of the booke of the Law to doe it Deut. 27. 26. or in a comfortable moderation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising blessings to those who doe what they can to performe it The first is a perfect and exact draught of the Law of prime nature the second a â—erswasion and incouragement to corrupt nature to stirre up the relicks of power and the Image of God upon hope of future good The first is propounded to all mankind this to the Church though others take benefit by it In the first the Law breaths nothing but wrath to fallen nature for that hath no grace nor mercy Joh. 1. 17. In the second Moses speakes Gospell to the Israelites for the outward happinesse of particulars and the prosperity of the whole The first and rigid proposition is of the Morall Law alone and as it was contained in the first writing Exod. 20. The second is laid downe in Moses whole frame and oeconomy to that people The first stands in full opposition to the Covenant of Grace containing a perfect Covenant of workes but the second is and may be subordinate to the Covenant of Grace as will appeare And this distinction as they conceive is further strengthened by the preparation unto the first delivery Exod. 19. and what strictnesse was there required in the people to prepare themselves for their persons and what a straite charge was given not to come neere the Mount least they die Vers 12. in the delivery what terrible voices lightnings thunders fire c. with the quaking of the earth so that neither Priest nor people must come neare least they should be consumed of wrath in the giving of the Law which when the people heard and saw they could not endure but desired Moses to be Mediatour betwixt God and them least if they should heare God they should die which was the ground of that Aphorisme Who ever saw God and lived yea such was the terror that Moses himselfe said I feare and quake Heb. 12. 21. Thus the Morall Law was first given by God but not written till the second going up Exod. 24. 12. where God promiseth to find the tables and write in them with his owne finger and such was the feare of the second delivery that Moses was glad to lenifie the former by reading the judicialls which he had writ and to offer sacrifice And thus Moses goes up the second time and receives the two tables tarrying there forty dayes Whilest Moses stayed the people brake the Covenant by Idolatry God sent Moses downe and by wise providence so ordered that Moses brake the Tables of the Covenant and now was all dasht and Moses to begin againe to mediate for this sinne in Aaron and the people Exod. 32. 19. Deut. 9. Hitherto in the delivery and writing of the Law Morall thunders nothing but wrath and the more Law the lesse obedience till the Law was vailed and shadowed from them in the curse of it Moses having thus travailed and broken those bare and open Tables wherein was curse and plague with open face painted he is called up againe Exod. 34. Deut. 2. 1. but consider with what alteration For first Moses now must hew the Tables God would not deale with that signifying that he would have the Mediatour Moses to have more to doe with the delivery of the second writing then at the first which was the prologue to the lenifying of the Law wherewith man had to doe 2. Moses must bring the Tables up and God would write the words before written which shewed that God could not nor would not alter the Law which was a perfect draught of the first Law imprinted in Adam 3. Consider that here was no preparation nor any terror of wonders but a
soft breath of God in this passage noting this that God had sufficiently thundred wrath in the former delivery and now seekes to cover it that the people might heare and obey 4. Moses must provide an Arke to cover the Tables which was not only for the safe keeping of the Tables but to cover the wrath and curse that the people should not see it which was the first vaile 5. We doe not reade that ever the Lord would have either the people or Priest to reade these words out of stone but as they were mollifyed by Moses his transcription in his bookes especially wherein Prince and people were to reade the duties of the Covenant and the promises No more tables there they are but deale not with them there is wrath at the first opening which was the reason why God smote the men of Bethshemesh with such a slaughter because they durst looke into and reade upon these tables of the Arke of the Lord 1 Sam. 6. 19. 6. We reade that God Exod. 34. 5. when Moses was standing before the Lord with his prepared tables the Lord descended and proclaimed The Lord The Lord and said The Lord God mercifull and gratious long suffering and aboundant in mercy and truth forgiving iniquity transgression and sinne Thus the Lord would take away the edge of the curse though he would write it for ends unmentioned Then the Lord upon the Mount rehearsed the Covenant of grace with Israel and causeth Moses the Mediatour to write it Exod. 34. 27. And now he had in his hand both the Covenant of works and of grace the one hid in the Arke the other open in his hand the same Commandements but the one with wrath the other lenified by God 7. When Moses came downe this appearance of God had changed the skin of his face that he was glad to put a vaile upon him for otherwise the people could not nay durst not behold him but ranne from him as at first from God when he delivered the Law upon Mount 〈◊〉 which God would have for the very same end Moses his shining face signifying the curse and wrath of God in the Law as a meere draught of the Covenant of workes which the people could not behould his vaile signifying the covering of this curse from the eyes of Israel 8. Consider that till the Law as a meeâ—e draught of natures Law was marked and thus vailed at Moses his proposition of the remedy unto these carnall Israelites in the blood of the sacrifices writ in the Ceremoniall Law it could not quiet them nor pacifie their consciences 9. Observe this one thing further that Moses in the five bookes doth so shun this rigid proposition of the Law that the Apostle when he came to deale with the false Apostles about this acceptation of the Law as standing full against the Covenant of Grace and Justification by faith could find but two testimonies in all Moses which necessarily convinced this manner of propounding the Law the one Deut. 21. 23. the other Deut. 27. 26. But because this end of the vailing of Moses his face as tending to signifie the curse of the Morall Law and the vailing of it from the eyes of carnall Israel is called into question by some of prized judgement and that from the passage of 2 Cor. 3. they spend one proposition in clearing that place to prove that it was the vailing of the Morall Law in the Curse For first say they it could not be the vailing of the blood of Christ in the Ceremonials for the Ceremonies was a sufficient vaile to hide that and to have put an other vaile had been against Gods love who would have the people spirituall to looke into it for Salvation one vaile was sufficient to hide so precious a treasure But to the Text it is plaine in the beginning of the Chapter 2 Cor. 3. 3. that the Apostle meanes the writing of the Law in their hearts namely the Commandements of the Morall Law by removing the Curse that the heart may close in with it Secondly Vers 6. The ministery of the Spirit is opposed not to the Cloud of Ceremonies but to the letter of the Law Morall for this killeth so did not the Ceremony but quickning his measure Thirdly Vers 7. The Ministery of the Gospell is opposed to that which was graven in stone which was the Morall Law only Fourthly Vers 13. Moses his vaile was put on when Moses was read and not the Ceremoniall Law alone as intending the vailing of the Curse of the Morall Law Fifthly That which beares shew is Vers 14. where the Text faith that the vaile was taken away in Christ It is true that the Ceremonies were removed in the comming of the substance but is it not as true and here meant that the curse oâ— the Law was removed by the comming of Christ and so the vaile made needlesse Gal. 3. 13. But Vers 15. the vaile yet remaines when Moses is read which cannot be the Ceremony vailing the blood of Christ for that is removed in act for the Jewes sacrifice not for want of an Altar but it is most true of the vaile of the Morall Law to cover wrath For as it was a mercy to vaile it to that people till Christ came so it is now a judgement Christ being come to shade it For it might be if seene an accidentall cause to drive them to Jesus the Sonne of Mary for a Saviour But the knot lyeth in the 18. verse But we all c. where it is thought and strongly spoken that the vaile signifieth the Ceremoniall Law It is true there is a flat opposition of Christian and Jew the one with open face beholding Christ the other not daring to see the glory of the Lord in giving the Law But all will be evident if it be shewed what is here meant by the Image of Christ which we behold with open face which is not the blood of Christ vailed in the blood of the Sacrifices but the Law of God writ in his heart promised Jer. 31. 34. as the head which is the new command of the Morall Law set up for us as a glasse which behoulding by faith we are changed into the same Image by the Spirit and now it will appeare that the whole Chapter speakes of the Morall Law Another inforcement of this distinction is from the Apostle Gal. 3. where he disputes against the Morall Law taken as a rigid draught of natures Law unto the 23. verse for otherwise the Law had been no enemy unto him as a branch of the Covenant of Grace but at the 23. verse he disputes the good ends of it as propounded with Gods moderation By the Law which we call the Morall Law Moses and Paul meane the meere draught of the Law of nature as it hath necessarily affixed eternall life to the punctuall performance or eternall curse to the disobeyers in the least title For the Law is complexum quiddam containing in it command
no former age of the world but to these last times only as 2 Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are made new And so a new song is a song wherein the name of God is celebrated for some new and admirable benefit of deliverance by the comming of Christ as Isa 42. 10. Sing unto the Lord a new song and his praise from the end of the earth Psal 96. 1. O sing unto the Lord a new song sing unto the Lord all the earth Rev. 5. 9. And they sung a new song saying Thou art worthy to take the booke Rev. 14. 3. And they sung as it were a new song before the throne and before the foure beasts Though now and then that is called a new song wherein the name of God is celebrated for some new benefit of deliverance at what time soever vouchsafed as Psal 40. 3. And he hath put a new song in my mouth even praise to our God Againe that is new which is perpetuall shall never wax old or vanish away Heb. 8. 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 And in this sence may that of the Apostle 1 John 2. 8. well be understood Againe a new Commandement I write unto you which thing is true in him and in you In the Covenant of grace God promiseth to put a new spirit into his people Ezek. 11. 19. not new for the matter not for the inward forme or kind but the frame and fashion a new spirit Ezek. 18. 31. renewed in qualities not changed in substance And so the faithfull are said to put on the new man which after God is created in holinesse and righteousnesse Ephes 4. 24. Col. 3. 10. And in Christ neither Circumcision availeth any thing nor uncircumcision Eph. 2. 15. but a new creature Gal 6. 15. that is a new man refined reformed and renewed by God in Christ Jesus And it may be the renewed soule is called the new man or new creature because it is noble beautifull fresh and vigorous never to wither or decay with age And whatsoever we must understand by the new heavens and the new earth promised Isai 65. 17. and 66. 22. Revel 21. 1. the title new seemeth to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. In all these respects the Covenant of Grace is fitly called the new Covenant or Testament Jer. 31. 31. Heb. 8. 8. 2 Cor. 3. 6. for it is divers from that which God made with the Fathers before Christ most necessary and excellent never to wax old or to decay By it a new light of the doctrine of the Gospell shined to the world it had new worship new adoration a new forme of the Church new witnesses new tables new Sacraments and Ordinances and these never to be abrogated or disanulled never to wax old Heb. 8. 13. and it was established after a new manner by the bloud of the Mediatour It is called a Covenant of peace an everlasâ—ing Covenant which shall not be removed the Covenant of my peace Ezek 36 27. and 34. 25. Isai 54. 10. and 55. 3. Heb. 13. 20. Isai 61. 8. It is called a Covenant and a Testament A Covenant in respect of the manner of agreement a Testament in respect of the manner of confirming A Covenant in respect of Heb. 9. 16. God a Testament in respect of Christ who being appointed of the Father Lord and Prince with full possession of all things necessary to Salvation died as Testatour and confirmed by his death the testamentary promise before made of obtaining the eternall inheritance by the remission of sinnes John the Baptist by the light of preaching was greater then the Prophets that had gone before him but properly he was not a Minister of the new Testament as it differed from the old wherefore a middle place is rightly assigned to him being the forerunner of Christ to prepare Matth. 11. 11. the way before him From the birth of Christ the things foretold in the old Testament pertaining to the constitution of the new began to be fulfilled and that first by his comming in the flesh afterwards by his administration and then by his death by whose death the old Testament was abolished and the new did succeed in the roome thereof The old Testament was abolished by the death of Christ in right but not in act For before the promulgation of that innovation by the sound of the Gospell they amongst the Jewes that did beleeve in Christ were true beleevers though they were zealous for the Law but after the doctrine Act. â—0 21. of grace was sufficiently published they that obstinately did cleave to the shadowes and Ceremonies of the Law did reject the promise and Covenant in Christ So that properly the Heb. 13. 10. beginning of the new Covenant is to be fetched from that time wherein Christ hath fulfilled all things which were shadowed of him in the Law or foretold in the Prophets that is after that Christ was corporally ascended into Heaven and had sent downe the holy Spirit in the visible shape of fiery tongues upon his Apostles Act. 2. 3 4. at the solemne feast of Pentecost For the summe of the Gospell or new Testament is this that the Ceremoniall Law is ceased and the use of the Law whereby we were kept in bondage untill faith was revealed abolished and that Christ being already crucified dead buried and received into Heaven remission of sinnes in his bloud is clearly plainly and openly propounded offered and given to all them that by true and lively faith doe beleeve that he is Christ the Lord and Saviour and that the Spirit of Adoption is sent into their hearts who by firme affiance and confidence doe rest in the Redeemer that being taught of God they stand not in need of the legall pedagogie Surely that doctrine concerning faith in Christ cannot strictly be called the Gospell which did take place the Mosaicall worship as yet in force and that by the approbation of Christ those things not being fullfilled as yet which were preached in the Gospell For the Gospell is a message of good tidings or things past which affect the heart with singular joy and chearefulnesse And as the old Covenant was not promulgated without great pompe upon Mount Sinai the people of Israel hearing and beholding and swearing unto it Exod. 19. 18. and 20. so it was meet that the New Testament should be published on a solemne set day in the assembly almost of all Natiâ—ns with great splendour and glory as it was on the feast day of Pentecost And before that time the doctrine concerning faith was of that sort that men were rather called to the future Kingdome of God then commanded to rest in the present state of things
and receiving of the Sacraments oblige themselves to the condition required and thus all members of the visible Church be in Covenant With others God doth make his Covenant effectually writing his Law in their hearts by his holy Spirit and they freely and from the heart give up themselves unto the Lord in all things to be ruled and guided by him And thus God hath contracted Covenant with the faithfull only The first sort are the people of Rom. 2. 28. God outwardly or openly having all things externall and pertaining to the outward administration The second are the people of God inward or in secret whom certainly and distinctly the Lord only knoweth Experience hath confirmed it that in the dayes of the Gospell the Church of Christ hath sometimes been shut up within narrower bounds and limits sometimes it hath spread it selfe over the face of the earth more gloriously and so much was plentifully foretold in the Scriptures that such as lived in the times of that great apostasie and falling from the faith might not be offended at it What the state of Gods Church shall be in these latter dayes time will manifest more certainly then we can yet define but some Divines are of opinion that the bounds thereof shall extend further and the glory thereof be greater then ever heretofore And this is not improbable for when the Apoc. 11. 15. seventh Angel sounded there were great voices in heaven saying The Kingdomes of this world are become the Kingdomes of our Lord and of his Christ and he shall raigne for ever and ever which accordeth with that of Daniel Behold one like the Son of man came with the Dan. 7. 13 14. clouds of heaven and came to the Ancient of dayes and they brought him neere before him And there was given unto him dominion and glory and a Kingdome that all people nations and languages should serve him his dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed CHAP. II. Christ the Mediatour of the New Testament for whom he died and rose againe CHrist Jesus incarnate is the Mediatour of the new Testament a reall Mediatour a fit middle person betwixt God and man a Mediatour and Testatour both who hath confirmed the Testament with his bloud But seeing the Covenant is made in Christ and Christ died in some sort for them that be under the Covenant it will not be out of place first to shew for whom Christ died and rose again and then how Christ is the Mediatour of the New Testament and what is the exaltation and Prerogative of the new above the old Covenant in that respect Touching the first there be two main opinions of Divines The first sort hold that he died for all and every man with a purpose to save But in the explication of their Tenent they adde Corvin in Mol. cap. 28. Sect. 1. 4. 20. 1. That Christ died for all men considered in the comman lapse or fall but not as obstinate impenitent or unbelievers Christ died not say they for Cain and Judas as such or as they should perish nor for Abell and Peter as faithfull in respect of the impetration of Salvation but without difference for them considered Resp ad Epist Minist Walak pag. 51. Armin. Worst part Secunda necess Resp Synod declar sent remonst circa Art Sect. de morte Christi Thomson diatr. cap. 4. Corvin in Mol. cap. 27. Sect. 4. cap. 12. Sect. 25 26 27. in the common state and condition of the fall and sin 2. That Christ died for all men in respect of the impetration of Salvation but the application thereof is proper to believers 3. That Christ died not to bring all or any man actually to Salvation and make them partakers of righteousnesse and life but to purchase salvabilitie and reconciliation so farre as that God might and would salvajustitia deale with them upon termes of a better Covenant which might well stand allthough it should be applied to no man no man should be reconciled or saved by Christ God should have no Church on earth or Saint be crowned with glory in heaven 4. That Christ hath purchased salvabilitie for all men but faith and regeneration he hath merited for none because God is bound to give that which Christ hath merited of him although it be not desired or craved Exam. Censur Cap. 8. pag. 95. Cap. 7. pag. 87 Respons ad specul 11. 107. Other poâ—itions they hold which â—ang not together nor agree Exam. Cens with that which hath been mentioned as that God neither would nor could by right condemne any man for the sinne of Adam and that Originall sinne so called is properly neither sinne nor punishment And then if Christ died for mankind in the common lapse he died for them that never had sinned nor deserved punishment Againe they teach that all Infants whether of believing Corvin in Mol. cap. â—8 Sect. 13 14. or Infidell parents dying without actuall sinnes committed in their owne person are restord into the favour of God regenerated and saved and that because God hath taken all mankind into the grace of reconciliation and entred into a Covenant of grace Arm. Resp ad ad Art 13 14. with Adam and all his posterity But then Christ died for all mankind in respect of impetration and application both and by his death hath actually reconciled all mankinde unto God merited actuall regeneration for them and purchased Salvation if after they be possessors of these spirituall blessings they doe not fall from them and shake them off by impenitency and infidelity For Adam and Eve excepted mankind cannot be considered in the Armin in Perk. pag. 4. common lapse but as infants only Further they affirme that Infants have refused grace in their parents grandfathers ancestors by which act they have deserved to be forsaken of God which how it can stand with their generall position or that last mentioned I cannot conceive Lastly they teach that Christ died for the impenitent and unbelievers for thus they reason If Christ died for all whom he came to save and came to save unbelievers as his words are I came not to judge but to save then he died for unbelievers How they accord these things I cannot finde but if we take things as they lay them downe it will plainely follow that Christ died for all mankind in respect of impetration only and that he died for them in respect of impetration and application both that he hath not actually reconciled them unto God and that he hath purchased actuall reconciliation that he died not for the impenitent or unbelievers in respect of impetration and that in respect of impetration only he died only for such And all this can hardly be reconciled with that they have in their Script Synod declar sent Rem circa Art 2 Gratia haec impetrata est peccatâ—ribus quatenus in communi
God in a mystery even the hid wisedome which God had determined before the world unto our glory the glory of the universall catholique Church the wisedome which none of the Princes of this world hath knowne which containeth those things which 1 Cor. 2. 7. vers 8. vers 9. vers 10. vers 12. Ephes 3. 8 16. 1 Cor. 2. 16. 1 Cor. 2. 14. vers 6. Joh. 7. â—9 Act 2. 33. Joel 2. 28. Act. 1. 16 17. Joh. 16. 7 8. Joh. 26. 13 14 15. He shall receive of me Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è scientia mea ijsque quae ipse novi 2 Cor. 3. 6. Gal. 3 15. Heb. 8 13. 2 Cor. 3. 8. 3. 9. God hath prepared for those that love him all that love him and not only them that were in the Apostles time The wisedome containing the deepe things of God even the things which God hath freely given to his Church called the unsearchable riches of Christ the riches of his glory The wisedome which is the very minde of Christ and the knowledge whereof is called the very knowledge of the minde of Christ of which the spirituall and perfect men are only capable The plentifull powring forth of the holy Spirit was differed untill the glorification of Christ and he being glorified it was to be differed no longer Christ being exalted at the right hand of the Father he obtained the promised Spirit above measure and powred it forth in such plentifull measure as had not formerly been bestowed upon the Church so that then was fulfilled what was foretold by the Prophet Joel I will powre my Spirit upon all flesh That Spirit is the Spirit of the Father alone and of Christ and will pleade the cause of none but of Christ in all this age of the world as the Advocate of Christ against the world He shall not speake of himselfe but whatsoever he shall heare that shall he speake and shall shew it unto you So that after the Apostles there shall be no new inspiration necessary to Salvation unlesse we shall say there shall be another Christ or another Comforter The Apostles in respect of their office were able Ministers of the new Testament of the Spirit not of the letter of righteousnesse and not of condemnation Able Ministers furnished with sufficient gifts and so with sufficient knowledge of the Testament which is not to be abrogated whereunto nothing must be added of the new Testament which shall not be antiquated or disanâ—lled Of the Spirit and by inspiration taught those things which agree to the most perfect and spirituall and of righteousnesse which is the last immediately conjoyned with life eternall The Prophets speake of the times of the Messiah as the times Joh. 4. 25. Isa 2. 1 2. Heb. 1. 1. Act. 2. 17. 1 Pet. 1. 20. Gal. 4. 1 2 3. 2 Cor. 5. 17 18. Col. 1. 19. 2. 9. 2 Cor. 3. 10. 2 Cor. â— 11. Mat. 24. 14. Rom. 8 7 8 9. 1 Cor 1. 21. 2 Cor. 3. 9. Act. 13. 26. Rom. 1. 17. Heb. 2. 3. 1 Pet. 1. 23 25. Col 2. 2 3. Col. 1. 25 26. 1 Joh. 1. 3. Non enim novis revelationibus nunc regitur ecclesia Bellar. de verb Dei l. 4. cap. 9. of cleare light and revelation after which no new inspiration is to be expected When the Messiah cometh he will teach us all things The times of the Messiah are called the last times which are the times wherein that Doctor of righteousnesse is promissed after whose comming we are to looke for no clearer or fuller revelation of divine mysteries So the Apostle saith Christ was manifested in the last dayes to wit in the times of the Gospell The time of the Messiah was that time appointed of the Father wherin the heire was no longer to be an infant under tutours and governours but as of ripe age he should live under the guidance of the Spirit of whom as by the Spirit of liberty being enlightened he should with open face as in a glasse behold the glory of God The Doctrine of the Gospell inspired into and preached by the Apostles is most glorious the Gospell of the glory of Christ who is the Image of God and the brightnesse of his glory in whom it pleased the Father that all fulnesse should dwell in comparison whereof the Law is not glorious which shall be preached in all the world untill the end come and shall continue without abolition The Apostles preached the word of faith righteousnesse and life the word of salvation and power of God unto salvation even great salvation and the immortall seed which doth endure for ever even Jesus Christ in whom are hid all the treasures of wisedome and knowledge that the whole Church might have communion with the Father and with the Sonne But the Word of faith righteousnesse and life the immortall seed the Word that doth reveale the ministery of Christ fully and intirely is a word consummatory and not preparatory in communion doth consist perfection or consummation And Titus Bostorum Episc ad Luc. 10. In Hospitium duxit hoc est in ecciesiam quae omnes capit omnes complectitur in these respects the calling of Christians to the state of grace is more excellent then the calling of the Jewes as the instrument of their calling is more excellent The same Word for substance was delivered to both but not for full and cleare manifestation In the Gospell Christ the promises heaven and life is more distinctly revealed and fully propounded God dealt with the Jewes as with children young and tender with Christians as with men growne to age and come to some ripenesse The Neque hic amplius secundum legalis umbrae tipicique cultus aâ—gustias audiemus Non intrabit Ammonita in ecclesian Dei aut Moabita Audimus autem Iâ—e docete omnes gentes Isai 54. 13. Jer. 31 34. Heb. 8. 11. 1 Joh. 20. 1 Joh. 2. 21 24. bounds of the Church are now extended to all nations and all men are invited to repentance that they might live It may be questioned whether the word be not fruitlesse and unprofitable seeing the Lord promiseth in Covenant that men should not teach every man his neighbour but they should be all taught of God But the internall teaching of the holy Ghost is not to be severed from externall instruction by the holy Scripture for then it should follow that the Scriptures were written in vain that in vain we were exhorted to reade the Scriptures yea to give attendance to reading exhortation and doctrine and that the ministery of the Word was altogether fruitlesse But the Apostles themselves plainely declare that the reading of the Scriptures and ministery of the Word and writing to them that were anointed by the spirit was not uselesse and unprofitable Such passages of Scripture then are to be understood comparatively and not as simple negations and shew what plenty of knowledge
ingraven in tables of stone is one for substance so is the new and the old Testament The Law is not opposed to the Law but the writing to writing Writing in tables of stone pertained to Moses or to the Old Testament writing in the heart to Christ or the new Covenant The Law is the same but otherwise administred in the hand of Christ then in times past in the hand of Moses Moses gave the Law in tables of stone but could not give power or ability to doe what the Law required but Christ writeth the Law in the heart and inableth the faithfull in some measure to doe what he commandeth And in the same place the Lord by the Prophet sheweth that when he made this Covenant with Jer. 31. 32. the Fathers which they brake he declared himselfe to be an husband unto them or joyned himselfe in marriage unto them But God never joyned himselfe in marriage unto a people but by the Covenant of grace It may be said the Apostle sheweth the former Jer. 3. 14. Covenant to be faultie or that another Covenant was lacking But that is not mentioned to prove the Covenants to be two in substance opposite one to the other but because the first Testament did not containe the Image of the things themselves and therfore was not to be rested in as if we could be justified by Heb. 10. 1. the workes of the Law or ceremoniall observances annexed but must be used as an introduction to leade us unto Christ who is the very Image of the things themselves This first Covenant therfore could not be fulfilled or effectuall but by the bringing in of a second which was prefigured thereby For the blood of Bulls and Goats was not availeable to purge away sinne but did prefigure the blood of Christ which is effectuall to purge our consciences from dead workes The blood of Bulls and of Goats and Heb. 9. 13. 14. the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh sc from a trespasse meerely committed against the Law of Ceremonies but the bloody sacrifice of our Lord and Saviour Christ whereof the legall Sacrifices were tipes and shadowes was alone appointed of God and is effectuall to cleanse us from all sinnes committed against the Morall Law of God and to purifie us from such dead works as not expiated by his blood would bring forth everlasting death Of necessity therfore the first Covenant because it is of grace must bring forth a second Joh. 1. 17. Joh. 5. 46. in which is fulfilled that which in the first is prefigured The Law was given by Moses and the righteousnesse of faith was taught by Moses as our Saviour testifieth Why then doth the Apostle in the words following add by way of opposition but grace and truth came by Jesus Christ The sence of the place seemes to be this That the Law prefiguring Christ and redemption in him and teaching and commanding what ougâ—â— to be done but neither giving grace to doe it not containing the substance of the thing prefigured was given by Moses but grace to doe what was commanded came from Christ in whom also the substance of what was prefigured by the Ceremonies is fulfilled But if the Law of Moses sent the Jewes to Christ and directed them how to walke believing in him but of it selfe did not give grace or truth of necessity it must make knowne Christ 2 Cor. 3. 6 7 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some bookes have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. verba viva Ar. Sermâ—nem vivum in some sort and command faith in him which is proper to the Covenant of grace The Law is a killing letter saith the Apostle and the ministration of death and condemnation But the same Law which is called a dead or killing letter is stiled a lively word or lively oracles that is such as give life The words of Paul therfore are not to be understood absolutely of the Law but as it was Act. 7 38. Lev. 18 5. Ezek. 20. 13. Neh. 9. 29. separated from Christ and the Gospell of men who did rest in the Law and sought to be justified by it whereas Christ was the end of the Law which the Jewes not perceiving they erred from the truth and perverted the true sence and scope of the Law For the ministery of Moses as it is referred to the mind and counsell of the Lord is bright and illustrious but the carnall people could not behold that brightnesse and therefore the Law is vailed to the carnall Jew that he cannot behold the light that shineth therein Even unto this day when Moses is read the vaile 2 Cor. 3. 15 16. is upon their heart Neverthelesse when it shall turne unto the Lord the vaile shall be taken away That is when Israel shall be turned unto the Lord the vaile shall be taken away that in the law it selfe they may see Christ whom now being blind by reason of their indurate mind they could not fee. For there was a double vaile drawne over their eyes the first of hatred against Christ the second of the Law it selfe in which Christ was revealed but not so clearely as in the Gospell which double vaile shall be taken Isa 25. 7. Rom. 4. 15. 3. 20. 7 9. away when they shall be converted unto Christ The Law worketh wrath and discovereth sinne yea reviveth it What the Apostle speaketh of the Law in these and other above rehearsed passages is to be understood of the whole Jewish pedagogie viz. the Law Morall and Ceremoniall as it was given by Moses And as here the Law is said to worke wrath and terrifie so Psal 19. 7 8 9. 119. 47. elsewhere it is said to cause the soule to returne to enlighten the eyes and rejoyce the heart Of necessity for the reconciliation of these sayings of the Prophet and Apostle in shew contrary it Beza in Rom. 2. 27. Calv. in 2 Cor. 3. 17. Col. 2. 13. The ceremonies are visible words preaching Christ and they preached our guile and wrath belonging unto us must be granted that the Law animated by Christ is pleasant and delightfull but as it is barely considered in opposition to Christ and to the Gospell as it exacteth perfect obedience but giveth no ability or power to performe what is required it woundeth terrifieth killeth and worketh wrath Of the Law there is a twofold use and consideration One as it is a rigid exactor of intire obedience and hand-writing against us for sinne and thus of it selfe barely considered it woundeth but healeth not it reviveth sinne but mortifieth it not The other as it pointeth to Christ in whom Salvation is to be found and directeth how to walke in all well-pleasing before the Lord and thus it is an easy yoke The Law considered without Christ woundeth killeth and reviveth sinne by reason of our Corruption But the Law considered in Christ and as it