The Mystery and Marrow of the Bible
4. The New-Testament-Doctrine of Faith, that is, Of Justification by faith, doth not disannul, but establish the Moral Law. And if so, the Doctrine and Practice of Obedience to the Moral Law are not Anti-Evangelical, nor inconsistent with the Covenant of Faith. Now that it is so, The Apostle is very clear; Do we then make void the Law, through Faith? God forbid: yea we establish the Law. In these words, the Apostle having proved justification by faith only without the deeds of the Law, prevents an Objection that might thus arise. Object. If we be justified by faith only without the deeds of the Law, then the Law is utterly made void. Answ. 1. He denies the Consequence, with horror, God forbid. 2. He asserts the Contrary. We are so far from antiquating the Law by the Doctrine of justification by Faith, that we rather establish it. How is the Law established by Faith?
The Law is established by the Doctrine of Faith (to omit diversity of Opinions,) especially these two ways. 1. In the truth of it, The Law threatened death and curse to every transgression. This truth is established as irrevocable, whilst Christ is made under the Law for us, became a Curse and died to satisfy God's justice, according to the Doctrine of Faith. 2. In the righteousness of it. The Law requires a perfect and perpetual personal obedience, as a legal righteousness. Faith holds forth, Christ's perfect passive obedience to satisfy the penalty of the Law for man's redemption, and his perfect active obedience to purchase man a right to the life it promiseth. So that the Doctrine of Faith leads us to that perfect legal righteousness in Christ by faith, which we cannot find in ourselves: and hence The righteousness which it requireth is not abolished, but established. If any Object; Then we are in effect justified by the righteousness and obedience of the Law. I Answ. What absurdity or inconveniency is there in some sense to say so? For Legal and Evangelical Righteousness seem not to differ, quoad Substantiam & Materiam, in Substance or Matter: but only efficiente & Modo, viz. in the Efficient and Manner of it. Having Christ's righteousness and perfect legal obedience by faith, we have the same Righteousness which the Law requires: but in a different manner, and from a different Efficient then is required in the Law. The Law requires it in our own persons, and from our own principles: The Doctrine of Faith tells us it sufficeth to have it in Christ by Faith. Thus not only Christ's Passive, but also his active Obedience, becomes the Matter of our Justification. Furthermore, Persons thus justified are so renewed by God's Spirit, that they sincerely have respect to the whole Law to observe and keep it, not for justification thereby: but, Partly hereby to help forward their evidence and assurance of their justified state; Partly, To express their filial dutifulness to God their heavenly Father; Partly, to testify their sincere and real gratitude to God for Jesus Christ and Redemption by him. To which purpose Obedience to the Moral Law is still one Condition imposed on God's people by the Covenant of Faith both under Old and New Testament.
5. Christ died for us, that the Moral Law might be fulfilled by us: Therefore our endeavors to keep and fulfil the Moral Law, are not Legal, but purely Evangelical, Christian, and according to the New Testament. The Consequence cannot be denied. The Antecedent is clear in that of the Apostles; For what the Law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit, &c. In this Context the Apostle proves, that they that are in Christ are secure from Condemnation: Partly, From the Law of the Spirit of life in Christ, freeing them. Partly, From the Merit of Christ's Death and Sacrifice, condemning sin, and justifying us, which the Law could not do, because we could not keep it, it was weak through our flesh. And God did this, That the righteousness of the Law might be fulfilled in us, &c. This was one End and Scope which God aimed at in Christ's Death, amongst others, That the righteousness of the Law might be fulfilled in us, who walk, &c. The righteousness of the Law is fulfilled in us, two ways. 1. Virtually, by imputation of Christ's fulfilling of the Law in our flesh, to us, as truly and fully as it were our own. Hereby we are justified. 2. Actually and Formally, by inchoation of sincere Evangelical obedience to the Law from principles of Sanctification. Hereby we walk not after the flesh, but after the Spirit. And they that are carnal cannot thus fulfil the Law, but are enmity to it. Christ gave himself for us, (for what end? that we might be lawless, licentious, and live as we list? No; but) that he might redeem us from all iniquity, and purify unto himself a peculiar people, Zealous of good works. What good works? works of Sobriety, Righteousness, Godliness: which he had formerly mentioned, viz. the works of the Moral Law. They then that oppose and cry down the observance of the Moral Law by believers, Cry down the death of Christ, and what lies in them disappoint one end of his Death.
6. Till we have sincere desire and delight Evangelically to keep the Moral Law we cannot solidly persuade ourselves that we are actually and effectually Christ's New-Covenant-people. For, All Christ's New-Covenant-people, have God's Laws put into their minds, and written in their hearts; whence they are sweetly disposed and enabled to know and do them with delight. And they are God's workmanship in Christ, created to good works, to walk in them.
7. The Observance of the Moral Law is Encouraged by many Promises, and the violation of it dissuaded by many Threatenings in the New Testament of our Lord Jesus Christ, as well as in the Old. And therefore Keeping the Moral Law is a pure Evangelical Duty incumbent upon all believers both under Old Testament and the New.
New-Testament-Promises encouraging to the Observance of the Moral Law, are Many: expressed both by Christ, and his Apostles.
New-Testament-Threatenings, deterring from the breach of the Moral Law, are divers also: and very severe.
As against Ignorance of God, 2 Thes. 1. 8▪ 9. Unbelief, Joh. 3. 18, 36. Mar. 16. 16. Idolatry, 1 Cor. 6. 9, 10. Rev. 21. 8. Blasphemy and hard speeches against God, Matth. 12. 31, 32. Rash-Swearing, Jam. 5. 12. Against Any sort of ungodliness and unrighteousness against first or second Table of the Law, Matth. 7. 22, 23. & 25 41. to the end, Rom. 2. 5. to 13. 1 Cor. 6. 9, 10. Gal. 5. 19, 20, 21. Rev. 21. 8.
VI. Hence, All lawless loose licentious people, that reject the Moral Law of God, are deeply to be condemned. The Moral Law was given, Immediately to Israel at Mount Sinai; Mediately to the Israel of God for all after ages, even under the New Testament, as hath been explained. And is of perpetual obligation, and use. Here therefore two sorts of Anti-nomians, or Adversaries to the Moral Law are to be convincingly blamed and condemned, viz. 1. Anti-nomians in Judgment, who maiantain sinful errors in Opinion against the Moral Law. 2. Anti-nomians in Practice, who walk in sinful errors of life contrary to the Moral Law. And it ofttimes comes to pass, that such persons as entertain loose opinions against the Moral Law, (through God's just judgment giving them up to their own lusts,) do at last fall into abominable offensive Courses against the Law of God: and of Anti-nomians in Judgment, become Antinomians in Practice.
(1.) Anti-nomians in Judgment or Opinion, (Luther stiles them Nomo-machists, Fighters against the Law▪ both of old and of late in these days, have belched out many unsavory and blasphemous things in their writings and speeches against the Law of God; and have implunged themselves into many other strange Errors about Sanctification, Justification, Good-works, Afflictions of God's people, &c. Their writings are very notorious in expressions: but their private discourses are double abominable. I intend not to point out a Synopsis of their Errors, and refute them, (I should then digress from my present intentions): but only to vindicate certain Scriptures from their misinterpretations, whereupon they seem to bottom their Opinion about the abrogation and uselessness of the Moral Law, to believers, now under the New Testament. Their foundations being destroyed: their building thereon cannot stand. The Scriptures chiefly urged by them, are these, viz.
1. The Lord thus prefaceth to the Moral Law; I am the LORD thy God which brought thee out of the land of Egypt, out of the House of servants, Exod. 20 2. whereby he shows that he intended his Moral Law only to his people redeemed out of Egypt. But believers under the New Testament were never in Egypt's bondage, nor brought by God thence.
Answ. 1. Here are three General grounds whereupon Obedience to the whole Moral Law is urged; viz. ( 1 ) God's Supreme Eternal Essence, I am the LORD; ( 2 ) His Covenant-Relation to his people, Thy God; ( 3 ) His wonderful Act of Redemption of them, That brought thee, &c. The two first grounds Equally concern all believers under the New Testament, as they did Israel under the Old: The bare Letter of the third ground more peculiarly concerned Israel of old. 2. The Mystery of the third ground reacheth as fully to believers Now, as to the Jews Then. Egypt was a figure of our Spiritual bondage under Sin, Satan, &c. by nature; Their Deliverance out of Egypt a Type of our Redemption by Jesus Christ from that Spiritual bondage and misery, as The Sacrament of the Passover Instituted upon that occasion doth clearly intimate. And this Redemption by Christ, far surpassed that from Egypt: and therefore more strongly binds to observe the Moral Law. 3. Some (and not without just cause) do affirm, That even all believing Gentiles now under the New Testament were in Egypt, and thence delivered in the Persons of their Fathers of old. For the Convert Gentiles are grafted into the stock of the true Olive tree, and so adjoined to the people of the Patriarchs. All believers (as the Apostle shows) are the children of Abraham, his Seed by Promise; according to that, A Father of many Nations have I made thee. Hence Paul writing to the believing Corinthians, which were Gentiles, saith, Brethren I would not have you ignorant that all our fathers were under the cloud, and all passed through the Sea, &c. To this effect also Augustine observes from Paul's Allegory, Gal. 4. that believing Gentiles are Abraham's children by Sarah the freewoman according to the mystery, and belonged to Israel; Lo how we are the sons of Israel by divine Adoption, not by human cognation, not openly but secretly, nor by the letter, but by the spirit, not Jews by Circumcision of the flesh, but of the Heart. Now being thus added to Abraham's family, the believing Gentiles as Abraham's children, and spiritual Israel, may be said to have been in Egypt, and to have been brought out thence in their forefathers. Consequently the Preface of the Decalogue concerns them throughout, as well as the Jews: and obligeth them to the observance of the Moral Law every way. Thus the Preface to the Moral Law makes clearly against, not for, the Antinomians.
2. The Law and the Prophets were until John, Luk. 16 16 Therefore the Law and Prophets ceased at John's Ministry, and oblige not believers after him.
Answ. 1. This proves not that the Moral Law was to expire, in reference to its force and Authority, at John's coming. Especially seeing Christ immediately adds, And it is easier for heaven and earth to pass, then one tittle of the Law to fail. And after John's Ministry Christ himself and his Apostles urge the observance of the Moral Law, (as hath been evidenced.) 2. The word Law in this place is to be taken in a large sense, as comprizing the whole Administration of the Law given by Moses, and not restrictively for the Moral Law only. Now the Law largely taken, hath in it Morals, Ceremonials, Judicials: The Ceremonials and Judicials of the Law vanished away after John the Baptist, who was the last Prophet of the Old Testament, as our Savior intimates; The Morals continuing still. And in this speech our Savior intended rather the Typicals and Ceremonials of the Law and Prophets, that prophesied and fore-shadowed Christ to come: then the Doctrinals and Morals: As appears by the parallel place in Matthew; For all the Prophets and the Law prophesied until John. Which Prophetical Types and figures, having their accomplishment at Christ's coming, ceased
3. For, Sin shall not have Dominion over you: for ye are not under the Law, but under Grace. Rom. 6. 14. Therefore hence they conclude, that to the Regenerate the Law is of no use, but abrogated. And they insist much on this place, with great confidence and triumph.
Answ. For clearing of this Text, I shall inquire a little, 1. What is here meant by these words; Law and Grace. 2. What it is, To be under the Law, and To be under Grace. 3. What is the Apostles present Scope and sense in this expression. I. As touching the word [Law] the Apostle both in this Epistle, and in his other Epistles to the Galatians, And Hebrews, &c. useth it in very various and different senses: which must wisely be distinguished. As, 1. More Generally, for the whole Ministry of Moses under the Old Testament; which Administration was far short of the Administration of the New Testament. 2. More Particularly, for the Moral Law, which was the most Eminent of all other Laws. In this sense the word ( Law ) is often used in the seventh to the Romans. 3. Most Particularly, by a Synecdoche, for some part of the Moral Law, not the whole Moral Law. As for the Minatory, Maledictory, and Condemnatory part of the Law; contradistinct from the Mandatory and Promissory part of the Law. Thus the Apostle reckoning up the fruits of the Spirit, adds; Against such there is no Law. That is, there is no Threat, Curse, or Condemnation in the Law, against such fruits of the Spirit: though there was Precept, Command, Encouragement, and Promise in the Law, for such fruits of the Spirit. As touching the word [Grace ] The Apostles in their Epistles use it in divers significations, viz. 1. Sometimes for the fountain-Grace, the Free favor of God. 2. Sometimes for the Streams that flow from this fountain, the effects and fruits of God's free Grace and favor vouchsafed to us: whether Sanctification, or other Spiritual gifts flowing from mere divine Grace. 3. Sometimes for the Doctrine of Grace set forth in the Gospel, especially in the New Testament, which is called The Grace of God bringing Solvation; The word of his Grace, &c. because herein the Lord hath peculiarly revealed his gratuitous way of saving sinners by faith in Jesus Christ alone of mere Grace. II. As for the phrases of being under the Law, and under Grace: They are here opposed one to another, as Contra-distinct, and as setting forth two contrary states or Conditions. To be under the Law, 〈 in non-Latin alphabet 〉 ; 1. Sometimes signifies, To be in subjection under Moses his servile Administration of the Law, Ceremonial as well as Moral; Tell me, ye that are willing to be under the Law, &c. He speaks to them amongst the •… alatians that urged the Necessity of Circumc •… sion and the Ceremonial Law, unto Justification and Salvation. And in opposition to this sense, To be under Grace, is to be under the New-Testament's free and gracious dispensation in Christ. To be brought from the Old Testaments servile Condition; to the New Testaments free and filial condition 2. Sometimes it signifies, To be under the Rigour and Curse of the Moral Law, exacting obedience to the uttermost, upon pain of Curse and Death. Thus Christ was made under the Law; as Sinners Surety, voluntarily: And Sinners are under the Law as Principals in transgression, naturally and necessarily. The Apostle mentions both together: God sent forth his son made of a woman, made under the Law to redeem them that were under the Law, that we might receive the adoption of Sons. To redeem whom? Only the Jews which were under Moses servile dispensation of the Law? Nay, to redeem both Jews and Gentiles that by reason of sin were under the Rigour, Terror, Curse, and Condemnation of the Moral Law, and in opposition to this sense, To be under Grace is to be actually partakers of the power of supernatural grace, in Sanctification, Adoption, Justification, and other fruits of Christ's Redemption. And I find not this phrase ( 〈 in non-Latin alphabet 〉 , under the Law ) used in the New Testament in any other then in these two senses. Nor do I find the phrase applied to any believer under the N. Test. No Christian believer is said to be 〈 in non-Latin alphabet 〉 , under the Law, nor is he 〈 in non-Latin alphabet 〉 , without Law to God; but he is 〈 in non-Latin alphabet 〉 , in the Law, or within the Law to Christ. III. The Scope of the Apostle in this present text Objected is this; To comfort & encourage the believing Romans to go on in Mortifying of Sin, and living righteously to God, notwithstanding the relics of Sin remaining in them: for though sin had still some being in them: yet Sin should not have dominion over them, they should at last have the upper hand, and be conquerors. This he proves: because they were not under the Law, but under Grace. How were they not under the Law, but under Grace▪ ( 1 ) Were they not under the Old Testament's servile, but under the New-Testament's filial administration? That was true, but that was not a sufficient proof, that sin should not have dominion over them. For many are under the New Testament-dispensation, that remain still under Si •… 's dominion: and many were under the Old Testaments administration, that were delivered from sin's dominion. ( 2 ) Were they not under the Guidance of the Moral Law, as a Rule of life and obedience▪ So the Libertines would fain interpret it. But this cannot be the meaning: Partly, because it doth not prove the thing in hand: viz That Sin shall not have dominion over them. For, sin and death had dominion and reigned over all men from Adam to Moses before the Moral Law was given. And Sin and Death have dominion still, even over Pagans, that were never under the obedience of the Moral Law, nor heard of that Law. Partly, because the Apostle himself in the words presently subjoined prevents this misapprehension, and misinterpretation. What then? shall we sin, because we are not under the Law, but under Grace? God forbid. As if he had said: I do not mean, ye are under Grace, not under the Law, so as to sin without control, and do what you list: God forbid that such a loose profane construction should be made of my words: ye must still be guided by the Law though ye be under Grace. (3) What then? were they not, (as carnal unregenerate men,) under the Irritation, Rigour, Terror, Curse, and condemnation of the Moral Law; but under Grace, in a Sanctified, Adopted, Justified state through Christ, who was made under the Law, to redeem them that were under the Law? &c. This I like best. This proves the matter in hand strongly. They that are thus under Grace, are delivered from the state, reign, and dominion of Sin, though not from the in-dwelling of sin: And consequently from the Irritation, Rigour, Terror, Curse and Condemnation of the Law: in which sense the Law is the strength of sin. Thus this text makes nothing at all for the Antinomians.
4. Wherefore my brethren, ye also are become dead to the Law by the body of Christ,—But now we are delivered from the Law, that being dead, wherein we were held, that we should serve in newness of Spirit, and not in oldness of the Letter, Rom. 7. 4, 5, 6. Therefore by Christ the regenerate are freed from the Law.
Answ. The Apostle insisting still in his former Subject of regenerate persons freedom from Sin's dominion, and from the Laws rigor and malediction, to explain it more fully; the Answer to the former place Objected, may serve much to clear this place also. But I add further, 1. As the woman is by the Law bound to her husband while he liveth, but he being dead she is free: So the unregenerate, while their husband ( Sin ) is alive and unmortified, are under the Law, viz. as irritating •… in, as Cursing and Condemning for sin; but they being regenerated and their husband ( Sin ) dead, ( that being the thing wherein they were held in bondage ) they are delivered from the Law, as Rigorously Exacting, Irritating, and Condemning, and are married to Christ a better husband to bring forth better fruit to God. This seems to be the plain and direct intent of the Apostle in this Paragraph. 2. This being delivered from the Law, in reference to the rigor, irritation and condemnation thereof, doth not deliver from the Obedience of the Law, as a Rule of life: but rather restores and enables to the true spiritual observance thereof.— that we should serve him in newness of Spirit, and not in the oldness of the Letter. As the Apostle afterwards professeth, He delighted in the Law of the Lord touching the inner man: and mourned, that the relics of sin in him, impaired his obedience. Hence some observe, the Law is not said to be dead; but they are dead to the Law.
5. Christ is the end of the Law, for righteousness to everyone that believeth. Rom. 10. 4. Therefore the Law is now abrogated to believers.
Answ. The Apostle here declares in what respect Christ is the end of the Law, viz. for righteousness or justification. Christ is the perfective end of the Law: having fulfilled it to the uttermost, so that every believer applying his obedience by Faith shall be justified. He needs seek no further then Christ's obedience for his justification. But Christ is not the Destructive end of the Law in reference to Holiness and obedience, which justified persons are still to perform to the Law Evangelically in testimony of thankfulness for their justification.
6. The Law is not made for a Righteous man, but for the Lawless, &c. 1 Tim. 1. 9, 10, 11. Therefore the righteous are not under it.
Answ. How the Law is not made for a righteous man, hath been formerly explained. The righteous are not under the Rigour, Irritation, Curse, Condemnation of the Moral Law, as the unrighteous are: but are still under the Information, Direction, Guidance, and Probation of it. Thus its said of the fruits of the Spirit, Against such there is no Law: That is, no Law condemning them: but commending and commanding them.
7. Wherefore then serveth the Law? It was added because of transgression, till the seed should come, to whom the Promise was made.—Wherefore the Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith. But after that Faith is come, we are no longer under a Schoolmaster, Gal. 3. 19.—24, 25. Therefore, since Christ, believers are no more under the Law.
Answ. 1. The word Law is divers times used in this Epistle More Generally, for the whole Administration of Moses, comprizing the whole Law given by him, especially both the Moral and Ceremoal Law: And in this latitude, I take it, we must understand him in these two places alleged. Till the Moral and Ceremenial Law was given, Sin was in the world but not so clearly and fully imputed by the Jews unto themselves, as afterwards. Then the Moral Law distinctly gave the knowledge of sin. And the Ceremonial Law in the continual washings, and Purifications, and Sacrifices did yearly and daily arraign them at God's bar as deeply guilty of Sin. And both the Moral and Ceremonial Law discovered the Death and Curse which they had deserved by sin, withal typifying and pointing out Christ that should take away their sin and Curse. And thus, Partly by Correcting them for their faults, Partly by Directing to the right Remedy, both Moral and Ceremonial Law jointly were a Schoolmaster to bring them to Christ. 2. Whereas he adds; But after that Faith is come, we are no longer under a Schoolmaster: The meaning is, they are no longer under the Law as a Schoolmaster to Christ that was to come; Christ being come already, they could not be under the Law in this Notion any longer. Not under the Ceremonial Law: for now the body, the Anti-type, Christ, was come; and therefore all those shadows and Types vanished away, as the morningdarkness before the Sun. Nor under the Moral Law so far as part of Moses servile Administration, the Church now as an heir coming to fullness of age in Christ, and capable of filial Liberty. But still they were under the Light, Guidance, &c. of the Moral Law, as a Rule of Holy and Righteous life: As the Apostle plainly intimates afterwards in this very Epistle; For, brethren, ye have been called to liberty: Only use not liberty for an occasion to the flesh, but by love serve one another; for all the Law is fulfilled in one word, even in this, Thou shalt love thy Neighbor as thyself. This being the Sum of the second Table.
8. But if ye be led by the Spirit, ye are not under the Law. Gal. 5. 18. Therefore the regenerate are not under the Law.
Answ. 1. The Apostle's Scope in this Context is, To exhort them To walk in the Spirit; that is, according to the guidance of God's regenerating, sanctifying, adopting Spirit, verse 16. Hereunto he urgeth them from two Privileges that would ensue upon such walking; ( 1 ) They should not fulfil the lusts of the flesh, which are contrary to the Spirit, ver. 16, 17. ( 2 ) They should hereby discover that (as regenerate persons,) they were not under the Law, ver. 18. that is, Not under the Rigour, Curse and Condemnation of the Law; though you have many failings and infirmities in your Obedience. God covers the frailties and imperfections of his regenerate people, and accepts their upright desires and endeavors of inchoate Obedience, as perfect in Christ. 2. But the guidance of the Spirit shuts them not from the guidance of the Moral Law; which a little before he had urged. And afterwards he explains himself, saying: ( Against such (that is, such fruits of the Spirit, wherein they were to walk) there is no Law, viz. No Rigorous, Cursing Condemning Law of God.
These are the principal places of Scripture urged by Anti-nomians in Opinion for the abolishing of the Moral Law to believers under the New Testament: But how weakly they are objected may appear by these Resolutions.
(2) Anti-nomians in Practice, Lawless ungodly unrighteous intemperate livers, do in their lives and practice reject the Moral Law of God, and trample it under their feet proudly, presumptuously, profanely. Despise God, and his authority: even to all excess of Riot, &c. hate to be reformed, &c. And usually Anti-nomians in Opinion, become Anti-nomians in Practice, through a just judgment of God. Let such lawless livers Consider,
1. That the LORD God, the Holy and just Law-giver is infinitely above them, and can crush them in a moment. It's dangerous, desperate to fight against the high and mighty God.
2. That, their Contempt of, and 〈◊〉 against the Law of God, is a certain evidence of their mere carnal condition, without God, Christ, and hope in the world; In which state remaining they cannot please God, or be eternally saved. They that have not crucified the flesh with the affections and lusts, are none of Christ's. They that have not God's Law written effectually in their hearts, are not savingly within the New Covenant.
3. That, All such as are not Evangelically Obedient to the Moral Law in Christ, are wholly under the Penalty, Curse, and Condemnation of the Moral Law without Christ.
4. That, As the Moral Law had at first a most majestical and terrible Promulgation: So at last it will bring upon all impenitent transgressors thereof a much more terrible doom and Condemnation. When God gave his Law, Mount Sinai was all on a smoke, and burnt up to the heart of Heaven: But when Christ shall come in flaming fire taking vengeance of them that know not God, and obey not his Gospel (whereof the Moral Law, as given on Mount Sinai, was an eminent part) Heaven and earth shall be all on a light flame and the very elements shall melt with fervent heat. Oh, it is a fearful thing to fall into the hands of the living God. For our God is a Consuming fire.
APHORISM II. Of God's giving the Law on Mount Sinai as a Covenant, and that of Faith.
GOd gave the Law by Moses to Israel from Mount Sinai, as a COVENANT: and that not as a Covenant of works, nor as a mixed Covenant of Works and Grace, nor as a Covenant subservient to the Covenant of •… race, but as A COVENANT OF FAITH.
Here-upon this Covenant-Administration, (to distinguish it from other Federal Expressures,) may be styled, God's SINAI-COVENANT. And this Distinctive Denomination the Scripture hath already in effect given it. For Paul discoursing of Abraham's two wives, Hagar, the bond woman; and Sarah the Free-woman, saith; Which things are an Allegory: for these are the two Covenants (or, Testaments,) the one from the Mount SINAI, which gendereth to bondage, which is Agar. So he calls it, THE COVENANT FROM MOUNT SINAI. This SINAI-COVENANT is also elsewhere called, A TEST AMENT, 〈 in non-Latin alphabet 〉 : in reference to the Testators Death and Blood typically represented by the death and blood of Sacrifices added for the Dedication and Confirmation of the Testament. For where a Testament is, there must also of Necessity be the Death of the Testator. For a Testament is of force after men are dead. And, 〈 in non-Latin alphabet 〉 , THE FIRST TESTAMENT: because it was in order of time, and in actual subsistence, the First of those two Testaments, which God vouchsafed his Church. Also 〈 in non-Latin alphabet 〉 , A DECAYING and OLD TESTAMENT: So called, Partly Because it was Older then the New Testament, though not older then the Evangelical Promises and Covenant; Partly and especially because it was of such a dispensation that it was to wax old and decay, and did wax old and decay when the New Testament obtained and came in Place. This Sinai-Covenant, This Testament, This First Testament, This Old Testament; is that Federal Administration which now is to be Considered. The surpassing excellencies of this Federal Dispensation, beyond all that went before, have been touched upon in the beginning of this chapter, in ten Particulars. All which may as cogent Motives, strongly persuade us diligently to inquire into the abstruse Mysteriousness of this •… xcellent Covenant.
For clearing of this Aphorism, Consider; 1. That the Law given on Mount Sinai, was given as a Covenant to Israel. 2. What Law it was which was given as a Covenant 3. What sort of Covenant the Law was. 4. Why God at that time gave such a Covenant by Moses unto Israel. These four things being evidenced, the Aphorism will be plain.
I. That the Law given from Mount Sinai to Israel, was given as a Covenant; in a Covenant-way, in the notion of a Covenant. This is unquestionably clear, in that 1. The name of Covenant is often given to the Law. 2. The true nature of a Covenant was in the Law, as then dispensed.
I. The Name of COVENANT is frequently attributed to the Law given on Mount Sinai, both in books of Old and New Testament. As,
1. By the Lord God himself. In his Preface to the giving of the Law he stiles his Law a Covenant. — Now therefore if ye will obey my voice indeed and keep my Covenant, then ye shall be a peculiar treasure unto me above all people. So he stiles it often elsewhere.
2. By Moses the man of God. — And he declared •… nto you his Covenant, which he commanded you to perform, even Ten Commandments, and he wrote them upon two Tables of stone.—Take heed unto yourselves, lest ye forget the Covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of anything which the LORD thy God hath forbidden you. And elsewhere; The LORD our God made a Covenant with us in Horeb. The LORD made not this Covenant with our Fathers, but with us, even with us who are all of us here alive this day. The LORD talked with you face to face, in the Mount, out of the midst of the fire,—Saying, I am the LORD thy God, &c. So he repeats the whole Moral Law, as the Covenant then made with them. And again; These are the words of the Covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the Covenant which he made with them in Horeb. And; If there be found among you—man or woman that hath wrought wickedly in the fight of the LORD thy God, in transgressing his Covenant, And hath gone and served other God's, &c.
3. By the Prophets. As, Gather my Saints together unto me: those that have made a Covenant with me by Sacrifice. He seems peculiarly to intend that solemn Covenant at Mount Sinai. And when King Solomon caused the Ark to be brought into his place in the Temple finished by him, it's said▪ There was nothing in the Ark save the two Tables of stone, which Moses put there at Horeb, when the LORD made a Covenant with the children of Israel, &c. And Israel is said to be carried Captive into Assyria, Because they obeyed not the voice of the LORD their God, but transgressed his Covenant, and all that Moses the servant of the LORD commanded. The Lord also said by Jeremiah; Cursed is the man that keepeth not the words of this Covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, &c. And afterwards prophesying of the days of the New-Covenant; Behold, the days come, saith the LORD, that I will make a New Covenant with the House of Israel, and with the House of Judah: Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, &c.
4. By the Apostle▪ also. Paul reciting the Jews privileges, saith; Who are Israelites, To whom pertaineth the Adoption, and the Glory, and the Covenants▪ and the giving of the Law, &c. By [ Covenants ] he seems to intend▪ the two Tables of the Covenant. And alleging that of Jeremiah touching the New Covenant he saith; — Not according to the Covenant that I made with thy fathers in the day when I took them by the hand to lead them out of the land of Egypt. And elsewhere he tells the Ephesians touching their Paganish State; That at that time ye were without Christ, being aliens from the Common wealth of Israel, and strangers from the Covenants of Promise. Where, though he may call all the Covenant-dispensations before Christ's coming, Covenants of Promise: yet seeing he immediately before mentions, the Common-wealth of Israel, it is to me very probable that he intended especially this eminent Sinai-Covenant.
II. The Nature and Properties of a Covenant evidently agree to, and are found in the Law, as published on Mount Sinai to Israel. For, Herein are,
1. Federal Articles agreed upon, containining the Matter and Substance of the Covenant. These are; 1. Summarily Propounded, in God's Preface to the giving of the Law, Exod. 19. 3, 4 5, 6. God propounds them to Moses: and Moses to the people. 2. Largely and audibly Promulged with a great voice by God himself from Mount Sinai in the hearing of all Israel, Saying, I am the LORD thy God, &c. Exod. 20. 1. to 18. Deut 5. 2, 3, 4, 5, 6, &c. these things promulgated were the ten words, or Commandments of the Moral Law. 3. More largely and fully recorded in a Book by Moses for the Constant Memory of the thing. For, Moses told the people all the words of the LORD, and all the judgments: (viz. Not only the Moral Law, but many Ceremonials, and the main body of the Judicials, which God had already declared to Moses, And Moses wrote all the words of the LORD, Exod. 24. 3▪ 4. This hath reference to all that went before: Morals, Ceremonials, Judicials▪ And▪ this writing is called, The Book of the Covenant, Exod. 24. 7.
2. The Mutual Consent of Federates to these Articles and Matters of the Covenant: according to the Custom of Covenanting. This Consent between God and Israel, is remarkably storyed three times, viz. 1. When the Sum of the Covenant was propounded in the Preface. God propounds, Exod. 19, 3, 4▪ 5, 6. And all the people answered together, and said▪ All that the LORD hath spoken, we will do, Exod. 19. 7, 18. 2. When the Moral Law was promulgated. God spake it, Exod▪ 20. 1. &c. Deut. 5. •… , 3, 4▪ 5, 6. &c. 22. And the people terrified with God's immediate voice, and unable to hear it anymore, requested Moses, saying; Go thou near, and hear all that the LORD our God shall say▪ And speak thou unto us, all that the LORD our God shall speak unto thee •… ▪ And we will hear it, and do it, Exod. •… 0. 19. Deut. •… 5. 27. 3. When Moses, both by word of month, and by writing, had declared to Israel all the words of the LORD, touching Morals, Ceremonials, and Judicials: The People Answered▪ All the words, which the LORD hath said, will we do▪—All that the LORD hath said, will we do, and be obedient, Exod, 24▪ 3, 7.
3. The Federal Sanction, •… edication, and Solemn Ratification of the Covenant betwixt God and Israel thus consented unto by them Moses reading the Book of the Covenant in the Audience of the people, under Mount Sinai; Offering of Sacrifices; And Sprinkling the blood, one half upon the Altar, representing God, and the other half upon the people, Saying; Behold the Blood of the Covenant which the LORD hath made with you concerning all these words, Exod. 24. 5, 6, 7, 8. This was a most renowned Federal Solemnity.
4. The Divine Recording and Custody of the Covenant for a perpetual Memorial to after Generations. God himself wrote his Covenant in two Tables of stone, Deut. 4. 13. which Tables are thereupon called; The Tables of the Covenant, Deut. 9. 9, 11, 15. And God commanded these Tables to be kept in an Ark appointed for that end, Exod. 25. 21. which Ark is thereupon frequently styled, The Ark of the Covenant, Numb. 10. 33. & 14. 44. and often in the Old Testament. See also Heb. 9. 4.
By these things it is undeniably evident, That the Law given on Mount Sinai, was given in the Notion and way of a Covenant. I have cleared this the rather, because few consider that the Law was given at Mount Sinai as a Covenant.
II. What Law it was, which was given as a Covenant at Mount Sinai. This may the rather be questioned, because three sorts of Laws, viz. The Moral, Ceremonial, and Judicial Laws were then and there given to Israel, as I have already manifested.
Thus, I conceive, we may briefly resolve; viz.
1. That the Law in the largest acceptation, as it imports the whole Administration of the Law Moral, Ceremonial, and Judicial at Mount Sinai by Moses to Israel, was given as A Covenant. And this, for these Reasons. 1. Because, God gave on Mount Sinai to Israel, (before his Covenant was completed and •… fied beneath the Mount ) Not only his whole Moral Law; but also Many Ceremonials, as touching Altars, Sacrifices, First▪fruits, The seventh year Sabbath, The three Solemn Feasts every year, &c. And the chief Body of Judicials. Why should these be given before the Sanction of the Covenant: but because they were to be integral parts of the matter of the Covenant? 2. Because, On the evening before the Covenant was solemnly Ratifi'd, Moses came and told the people all the words of the LORD and all the judgments. To all which the people consented promising obedience. This evidently refers both to Morals, Ceremonials and Judicials▪ which Moses had in charge from God▪ And Moses wrote all the words of the LORD. And early in the morning he built an Altar beneath the Mount, killed Sacrifies; Read the Book of the Covenant to the people, Sprinkled the Blood of the Covenant: and thus the Covenant (containing all these three sorts of Laws) was solemnly established. This is a very cogent and convincing Reason, to show, That the Covenant contained the whole Law given on Mount Sinai, Moral, Ceremonial, and Judicial. This is much to be noted, because this will hereafter tend singularly to show the Nature and kind of this Covenant; that it was not a Covenant of Works, h •… of Faith.
2. That, Notwithstanding, The Moral Law is by way of Eminency counted and peculiarly styled, The Covenant, as God promulgated it, and wrote it twice vn two Tables of stone▪ As those two Tables are called, The Tables of Covenant▪ and the Art containing the Tables. The Ark of the Covenant. All having special and peculiar reference to the Moral Law. This I conceive to be styled The Covenant, not by way of Exclusion of the rest, but by way of Eminency and Prerogative above all the rest. 1. Because, the Moral Law was the chiefest and most eminent of all these Laws, in many regards▪ 2. Because, The C •… remonial and Judicial Laws were comprised in the Moral. For, the Ceremonial Laws are all comprised in the First Table, being additional Explanations thereof, till the time of Reformation, when Christ the Promised Seed should come: And all the Judicials were comprised under the Second Table, being Additional explanations thereof to continue in force till the Jewish Common-wealth should be dissolved. Thus, if we say, the Moral Law, as given on Mount Sinai, was that Sinai-Covenant, we shall speak safely▪ Inasmuch as both the Ceremonial and Judicial Laws were comprehended therein, and so are not excluded from the Covenant.
III. What sort and manner of Covenant this Law was: is next to be considered.
This Particular is involved in much difficulty▪ and therefore requires the larger handling. One Compares it to the land of Canaan: ( which was a good and pleasant land,) but there are many Giants, many Great▪ Objections in the way. And as Abraham's Ram was entangled in the thicket by the head: So very many and learned writers are much entangled and perplexed in their Notions and Expressions bout the Nature of this SINAI-COVENANT, wherein they not only dissent ofttimes from one another, but sometimes from themselves so far, that it is hard to discover their sense and meaning.
I find principally four Several Opinions touching this Matter, viz. 1. The first holding, That the Law on Mount Sinai was given as a Covenant of Works, not of Grace, (of, of Faith, as I had rather style it.) 2. The second holding, That it was a Mixt Covenant, Partly of Works, Partly of Grace. 3. The third holding, That it was not purely and properly either A Covenant of Nature or of Grace, but a Covenant Subservient to the Covenant of Grace, and preparing thereunto. 4. The fourth holding, That it was a Covenant of Grace for Substance, though propounded in an unusual way of terror and servile bondage, suitable to that people, time, and state of the Church under age. Touching these various Opinions, I intend not Polemically to discuss them; but rather Positively, to give a brief Narrative of them severally, And to annex briefly some few Reasons, Partly against such of them as do not satisfy; and Partly for that, which is the Truth. After which, I shall remove Objections made to the Contrary.
I. Opinion That the Law given on Mount Sinai, was given as a Covenant of Works, not as a Covenant of Grace. And so the Asserter of this Opinion, makes the Old and New Testament, as the Covenant of Works and Grace, not only differing Gradually in some degree of Manifestation and Ministration, but also Opposite Specifically in Substance and in Kind.
Some express themselves thus herein; That God conferred Grace to the Fathers before Moses, not by Covenant, but only by Promise: Accounting all that Moses comprehends under Covenant, to be the Co venant of Works and Old Testament.
Answ. But this satisfies not. For, 1. That distinction of Promise, from Covenant, as opposite and contra-distinct thereunto, is not solid; not grounded sufficiently on any Scripture. Yea Scripture contrariwise Assures us, that God's Contract with Abraham is sometimes styled, The Promise; Sometimes, Covenant; and Sometimes it is reckoned up and comprised among, the Covenants of Promise; yea Sometimes styled Promises, and Covenant. So that the Scripture useth, in this dispensation to Abraham, the words Covenants and Promises promiscuously as Synonyma's, to denote one and the same thing. 2. God made a a Covenant with Noah a little before the flood, which was a Covenant of Grace, and Faith. For Noah believing and obeying God therein became heir of the righteousness which is by Faith. This God calls his Covenant with Noah. God made afterwards Promises to Abraham, which he calls his Covenant again and again: and which▪ had all the accomplishments of a Covenant. Under which Abraham was Justified by Faith, and became father of all the faithful. Therefore▪ the Covenant of Grace was▪ and was called Covenant, long before Moses. 3. After the Covenant of works was broken by Adam's Fall, it cannot be proved that God did at any time after set on foot A Covenant of Works in the Church of God. As afterwards will more appear.
Some express themselves with much more color of Scripture, thus; This phrase, The Old Testament, is taken Largely, and strictly. Largely, So, not only the Law of Moses, but also the Promise to Adam, and after to Abraham, are comprised under the Old Testament, Gal. 3. 17. Eph. 2. 12. and in this Notion the Old Testament differs not from the New in Substance, but only in Manner of Administration. —Strictly and Properly; So, under the name of (The Old Testament) was signified the Law, as given by Moses to the Jews, Promising life under the Condition of the Curse to transgressors, together with an intolerable burden of legal Rites, and yoke of strictest Politie: which therefore is called, a Killing Letter, A Ministration of Death and Condemnation gendring to bondage, like Hagar, 2 Cor. 3. 6, 7. Gal. 4. 23, 24. To this the New Testament in proper signification is opposed, viz. A Doctrine of Spiritual Grace and Salvation fully revealed by the son of God from the bosom of the Father, and divulged by the Apostles preaching, wherein is promised free righteousness and eternal life, through and for the merit of Christ the Testator, to all that should believe in him, by the Grace that he would give them. In this signification, the Old and New Testament do not differ only in some Circumstances and Accidents, but Essentially, (and that we may use Paul's words,) they are two Testaments. Gal. 4. 23. For in them both is Instituted An altogether diverse way of Salvation: Seeing, That promiseth life under the Condition of works; but This remission of sin and eternal life to him that leans on Christ by faith. Therefore they are said to be Fallen from Grace, that would be justified by the Law, Gal. 5. 4. And the Law is so Opposed to the Promise, that if the inheritance be by that, it cannot be by this, Gal. 3. 18. There's the same Opposition of the Law of works, and the Law of Faith, Rom. 3. 27. The first whereof is understood to be a Doctrine promising Salvation, upon Condition, If Thou shalt do all-things: The other a Doctrine propounding the same Salvation, upon Condition If thou shalt believe: which very Condition God gives all that are justified ability to perform. Therefore in this sense the Old Testament is called, The Ministry of Death, A Killing Letter, 2 Cor. 3. 6. A yoke pressing the worshippers with intolerable servitude, Acts 15. 10. A shadow of good things to come, Heb. 10. 1. Imperfect, to be abolished, &c. Opposite unto which the New Testament in the foresaid Signification is the Ministry of the Enlivening Spirit, Christ's light yoke, Storing us with the Spirit of Adoption and liberty of the sons of God, Mat. 11. 29. Rom. 8. 17. Having the true image of the things, Perfect and Eternal. Thus they.
Answ. Though I do much honor the learned Authors of this elaborate Book, yet I desire much more to honor the Truth of the Gospel; and therefore I cannot but profess myself wholly unsatisfied in this their Opinion about the Old Testament, or Sinai-Covenant; and do account it an Error, chiefly upon a threefold account. For,
1. The distinction of the Old Testament; as 1. Largely taken, comprizing thr Promise to Adam and to Abraham as well as the Law of Moses; and 2. As Strictly taken, only for the Law of Moses promising life, under condition of the curse to transgressors: I say this Distinction, (whereupon this opinion is grounded) is not sound nor warranted by Scripture. For I find this phrase, The Old Testament, used in Scripture only in these two Senses or Acceptations, viz. 1. Properly; for the Covenant which God made with Israel at Mount Sinai which is called a Covenant or Testament decaying, and waxing-Old, because God had antiquated it, made it old, by Instituting the New. 2. Improperly and Metonymically for the Books of Moses and the Prophets, containing this Old Testament in them; for until this day remaineth the same veil untaken away in the reading of the Old Testament. As Augustine calls the Books of the Scripture vetera & Nova Instrumenta, Old and New Instruments, as being authentic and confirmed by many witnesses: And Tertullian, alluding to the Judicial term, calls the Bible, Nostra Digesta: Others, Our Pandects: &c. Now this distinction wanting sufficient footing in Scripture, The Opinion set thereon, That the Law was given as a Covenant of works, falls with it. As for those two texts alleged to countenance the distinction, Gal. 3. 17. Eph. 2. 12. Covenant, and Covenants of Promise, are mentioned therein; but not at all, Old Covenant: therefore they prove nothing. Add hereunto; This Distinction interfers, contradicts itself. Whilst it grants, That as the Old Testament is taken Largely, comprizing the Law of Moses: and Promise to Adam, to Abraham, &c. it differs not in substance but only in manner of Administration from the New Testament: But as Strictly, for the Law of Moses, it differs in Substance. How can this be? Seeing in the larger acceptation also the Law of Moses is comprised. Can the same Law of Moses, as such, both agree and differ in Substance from the New Testament?
2. The further Proofs from Scripture, That the Old Testament and 〈◊〉 dispensed by Moses differ Essentially, and not only in some Accidents and Circumstances from the New Testament, are invalid to prove the thing, As,
(1) That the Old Testament is called, A Killing Letter, A Ministration of Death and Condemnation, gendering to bondage, as Hagar, 2 Cor. 3. 6, 7. Gal. 4. 23, 24.
Answ. These expressions prove not the Old Testament dispensed by Moses to be essentially differing from the New Testament, nor consequently that Old Testament to be a Covenant of works. For, 1. These expressions of ( x ) Paul to the Corinthians, touching Moses Ministration of the Law, are not to be taken absolutely; as if it had been absolutely and in itself the Ministration of death and Condemnation. For, Scripture elsewhere stiles it, 〈 in non-Latin alphabet 〉 , Lively Oracles; Or (as some Copies) 〈 in non-Latin alphabet 〉 , A lively word, or living word: that is, An enlivening word, giving life. But understand them respectively and accidentally, in respect of this error and mistake of the carnal and ignorant Jews, and such as follow them; who abstracted and separated Moses▪ Ministration from Christ, Faith, and the Gospel, resting in the works of the Law, and seeking to be justified thereby, contrary to God's intention and Scope in that Ministration▪ For they had a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to stablish their own righteousness, have not submitted themselves to the righteousness of God Not perceiving that Christ is the end of the Law for righteousness to everyone that believeth. Hence therefore it came to pass that they perverted the true End and Scope of Moses Ministration of the Law: and his lively Oracles became to them a Ministration of Death and Condemnation, they being unable fully to perform them. Nor need this seem strange; For, Even the New Testament, called The Ministration of the Spirit and The Ministration of Righteousness, because it is such absolutely and in itself; yet accidentally upon occasion of man's abuse and Corruptions, it is The Savour of death unto death: and men are said to have had no sin if Christ had not come; and that those men shall more hardly escape that neglect Christ's Ministration, then they that transgressed against Moses Ministration. These expressions, of a Ministration of death and Condemnation, reached also the Ceremonial Law, as well as the Moral: for the Ceremonial was part of the Ministration. But the Ceremonial Law (as is confessed by all) in itself held forth life and righteousness in Christ: therefore it was a Ministry of death, not in itself directly, but by accident and indirectly through •… he Jews error and abuse. 2. If the Ministration of the Law in itself ministered death and condemnation, it was not universally the whole Ministration, but only some part of it: viz. God's own immediate and terrible promulgation of the Moral Law out of the midst of the fire at the first to Israel without a Mediator. For hereby they •… ere so terrified, that they durst hear God's immediate voice no more •… lest they should die, and that great fire should consume them: and therefore they sued to have Moses for a Mediator; a Type of Christ. 3. Should the whole Ministration of the Law be a Ministry of Death and Condemnation, then that absurd Doctrine of the Socinians would hence ensue, who hereupon conclude, that nothing of Christ, Faith, Grace or Spirituals was offered to the Jews by Moses. 4. Whereas it is said, that the Old Testament at Sinai gendred to bondage, as Hagar: understand it not absolutely and wholly, as if it gendred to bondage and nothing else, having no liberty at all therein: For, even to Israel under this Ministration pertained The Adoption, which hath in it filial liberty. But understand it Comparatively: for under this Ministration, the Church being in Minority, was kept in a far more servile and slavish Condition under Tutors and Governors till Christ, then the Church come to age since Christ now is in, under the New Testament. So that the difference betwixt these two Testaments is not essential and Specifical: but only Accidental and Gradual.
(2) That the Old and New Testament are two distinct Testaments, Gal. 4. 24. holding forth two altogether divers ways of Salvation: That, under Condition of works: this, of Faith. Hence, they are said to be fallen from grace, that would be justified by the Law. Gal. 5. 4. And the Law is so opposed to the Promise, that if the inheritance be by that, it cannot be by this. Gal. 3. 18. So, the Law of works, and Law of Faith are opposed, Rom. 3. 27.
Answ. 1. Though the Apostle style the Old and New; that, from Sinai, this from Zion: Two distinct Covenants, or Testaments: yet doth he not make them opposite, and contrary one to the other, as a Covenant of works, and a Covenant of Faith, requiring these opposite Conditions; but rather in the Allegory of Hagar and Sarah prefers the New Covenant before the Old, this being more servile, that more free, in the manner of administration, as he had formerly intimated. Nor were works the Condition of the Sinai-Covenant the Old Testament required unto Justification: but Faith. Partly, Because the Law was their Schoolmaster to bring them to Christ, that they might be justified by Faith. Partly Because the Law did shut them up unto the Faith, which should afterwards be revealed: that so they might not wander away into any erroneous by-path of justification, from the true way of justification by faith only. Partly, because Christ is the End or Scope) of the Law for righteousness to everyone that believeth. The Law therefore intended not justification by works at all; but only by Christ, and faith▪ 2. They that did seek to be justified by the Law, are said to be fallen from Grace: Not that the Law, (as it comprehends the whole administration thereof by Moses, ) holds forth or intends a justification by works, repugnant to the Gospels justification of free grace by faith: but that they who erroneously mistook the Law and ends thereof, and sought for a justification by the deeds of the Law of their own invention, and establishment, these were fallen from Grace, even from the gracious way of justification by faith, revealed both in the Sinai-Covenant and in the New Testament. 3. Whereas it is said, If the inheritance be of the Law, it is no more of Promi •… e; Understand not the Law in that sense and Notion in which it was dispensed at Mount Sinai, viz. as a Covenant of Faith, (as after will appear) for so the eternal inheritance of heaven typified by Canaan was by Promise in the very Law, and under this Covenant-administration they came to possess Canaan: but understand the Law as abstracted from Christ and from faith, and indeed from Moses dispensation of it, as merely requiring works under penalty of the curse, as the Legal Justitiaries took it▪ and so the inheritance cannot be by promise, if it be by the Law. 4. The Law of works and Law of Faith are opposed: As the Law of works is separated and considered abstractedly from Moses Ministration, not as it is Concretely joined with and comprised in Moses administration. As the Law of works, was given in Paradise, not on Sinai: As the Law of works was mistaken by men, not as it was on Sinai intended by God: so it is opposed (to) the Law of Faith, and not otherwise. Thus the grounds of this opinion fail.
3. There are many cogent Grounds or Reasons on the contrary, evincing the Negative: viz. That the Law was not given on Mount Sinai as a Covenant of works. As,
(1) Because, The Covenant of Works once violated and broken, admits of no repetition or re-iteration to the parties delinquent. For in the Nature and tenor of it, it requires perfect and perpetual personal Obedience: which cannot be after obedience is once interrupted by the least failer. Now in Adam's fall all his mere posterity in and with him brake the Covenant of works: and therefore are forever rendered uncapeable of any Covenant of works more. Nor can it be evidenced by any good ground from Scripture, that ever God renewed or set on foot again the broken Covenant of works with lapsed man. But rather by way of remedy to that irreparable Covenant of works, he presently reveals the Promise and Covenant of Faith in Christ, still enlarging the same from age to age, till the perfection of it in the New Covenant.
(2) Because, If the Sinai- Covenant had been given as a Covenant of works, then it had antiquated and abrogated the Covenant of Faith which God formerly revealed in Christ to Abraham, to Noah, and to Adam; For a New Covenant succeeding and brought in place antiquates the former, as the Apostle argues. But, 1 ▪ God's Covenant with Abraham was to be an everlasting Covenant being confirmed by two immutable things, God's Word and Oath wherein it was impossible for God to lie. 2. Besides, this Sinai-Covenant was so far from abolishing God's Covenant of Faith with the Fathers, that it confirms it, and is in substance and effect one and the same with it. Wherefore it shall come to pass if ye hearken to these judgments to do them that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. And in this Sinai-Covenant the same inheritance of Canaan (a Type of the heavenly inheritance) is promised again and again, which was Covenanted to Abraham in the Covenant of Faith. 3. Finally how absurd is it to imagine, That at the Fall of Adam God should lay aside the Covenant of works, and set up the Covenant of Faith from Adam, till Moses: and at Sinai should again lay aside the Covenant of Faith, and erect the Covenant of works from Moses, till Christ: and last of all at Christ's coming lay aside once more the Covenant of works, and take up again the Covenant of Faith, till the end of the world? This is fast and loose, backwards and forwards, and makes God very inconsistent with himself.
(3) Because the Law, as given on Mount Sinai, the whole Ministration there, is not against the Promises, or Covenant of Faiih. It is diverse, but not adverse: subordinate, not contradictory to the New Testament. Is the Law then against the Promises of God? God forbid. He abhors such a thought. The Law, as considered by legal justitiaries was against the Promises, but as given on Mount Sinai, was not against them. This he proves, 1. Because the Scripture, especially the Law, concludes all under Sin, that the promise may be given to believers. 2. Because by the Law they were, not shut up from the faith, but shut up unto the faith, that after should be revealed. 3. Because the Law was their Schoolmaster to Christ, that they might be justified by faith. But if the Law were a Covenant of works, it must needs be against the Promises.
(4) Because, The Law, the Sinai- Covenant seems especially to be intended in that phrase, The Covenants of Promise. All God's Covenants, after the Fall till Christ was performed, seem to be styled in reference to Christ Promised, the Covenants of Promise: but chiefly the Sinai-Covenant; because the Common-wealth of Israel, constituted at Mount Sinai, is mentioned with it. Now the Cove nants of Promise were not the Covenant of Works, but of Faith, one as well as another.
(5) Because, The ordinary fixed Sacraments annexed to the Covenant of Faith dispensed from Abraham till this Sinai Covenant, viz. Circumcision and the Passover, ( both of them signifying Christ,) were also annexed and continued to this Sinai- Covenant till the coming of Christ, and none other ordinary Sacraments but they▪ Therefore the Sinai-Covenant could not be a Covenant of works: being Sealed and Confirmed with the Seals of the righteousness of Faith.
(6) Because, This Sinai- Covenant was ordained in the hand of a Mediator Moses, as a Type of Christ the true Mediator. But the Covenant of works hath not, needs not any Mediator.
(7) Because, All the following Arguments that prove this Sinai-Covenant to be a Covenant of Faith, do thereupon consequently conclude it not to be a Covenant of works.
II. Opinion. That the Law was given on Mount Sinai was a Mixt Covenant, Partly of Works, Partly of Grace. They explain themselves to this effect. That the Law was propounded two ways. viz.
First, The Moral Law alone, after great Preparation of the people, was promulgated immediately by God to Israel, with a great voice, and in most terrible manner, afterwards somewhat lenified by Moses writing it with some Ceremonials and Judicials in a Book, by his reading them thence to the people, and by Covenanting with offering of Sacrifices. After which God calls Moses again up into the Mount, and writes the ten Commandments with his own finger in two Tables of stone of his own preparing, and sends Moses down with them open in his two hands to the people, who in Moses absence had broken the Covenant by idolatry in the matter of Aaron's Calf, which when Moses saw he brake the two tables beneath the Mount in their sight, to signify their breach of Covenant with God. This was the first way of propounding the Law, and most rigid, being a perfect and exact draught of the law of prime Nature, wherein the Law breathe nothing but wrath to fallen nature having no Grace nor Mercy, Joh. 1. 17. this exacted perfect obedience to eternal life, threatening the Curse to all that continue not in everything written in the Book of the Law to do it, Deut. 27. 26. This Contained a perfect Covenant of Works: and stood in full Opposition to the Covenant of Grace.
Secondly, The whole frame and Economy, of Moses Law was given by him to the people, in a Comfortable 〈 in non-Latin alphabet 〉 or moderation, with promises of pardon to the penitent, and of blessings to the Obedient: and the Tables renewed differently from the former. viz. 1. Now no more terribleness and thundering, nor strictness of Preparation. 2. Now The Mediator Moses must prepare the Tables, and bring them up to God, who would write therein the same words which were in the former. 3 Now Moses must prepare an Ark, not only for safe-keeping of the Tables, but for covering the Curse of the Law from the people: Nor must People or Priest read the Law out of Stone, but as it was mollified by Moses transcription in his books. 4. Now the Lord proclaims all his goodness before Moses, Exod. 34. for the support and encouragement of penitent Sinners. 5. Now Moses coming down, his face shined so gloriously, that he put a veil upon it to hide the Curse of the Law from the people. And till the Law was in Arked, and veiled, &c. the people's hearts and consciences were not quieted. Thus the Law was a Covenant of Grace, or subordinate to the Covenant of Grace.
Answ. This Opinion to this effect Explained, some, do embrace. But this Opinion satisfies not: though it be very plausibly represented, and divers things, therein related, be true. For,
1. In this twofold Proposal of the Law fore-mentioned, the one, with rigor, the other with moderation, This Opinion supposeth two distinst and opposite kinds of Covenants to be propounded; viz. A Covenant of Works, in the former; A Covenant of Grace, in the latter. But this cannot be admitted. For, 1. Moses never speaks of anymore Covenants made with Israel at Horeb, then one. He still calls it Covenant: not Covenants. 2. The Prophet Jeremiah also, and the Apostle Paul reciting this Sinai -dispensation, speak of it as one single Covenant only. 3. The Covenant of Works and the Covenant of Faith, or of Grace are so essentially opposite and inconsistent one with another, that they cannot be comprised in one and the same Sinai-administration. For as the Apostle in another case said of God's Election, so in this case we may say God's Covenant-administration; If by Grace, then it is no more of Works: otherwise Grace is no more Grace. But if i: be of Works, then it is no more Grace; otherwise work is no more work.
2. The Series and order of God's proceeding in this Sinai- dispensation of the Law is not so exactly and heedfully observed and related by the Authors of this opinion, Whilst they make the first proposal of the Law and inscription thereof in the first Tables, to be a most rigid and exact draught of the Law of prime Nature, wherein the Law breathed nothing but wrath to fallen Nature, without Grace and Mercy: containing a perfect Covenant of Works, opposite to the Covenant of Grace. Herein is a great mistake. For, 1. In God's Preface before the giving of the Law, he gives them an abstract of his Covenant, which he now intended, and a sweet fore taste of divers excellent Gospel-graces and mercies promised to Covenant-keepers. This some take to be that Spiritual Contract, whereby God espoused Israel to himself, and became an husband to them. 2. In the very Preface of the Decalogue, God represents himself to them, as their Covenant-God and Redeemer. And in the second and fifth Commandments, promising mercy to thousands of them that love him and obey him, and the Land of Canaan a Type of the Eternal Rest in Heaven. 3. When the people were terrified by God's immediate voice, so as to see the need of, and sue for, a Mediator betwixt God and them: God highly commends their desires; gives them Moses a Typical Mediator, and promiseth Christ the true Mediator to them. 4. The Lord annexed to the Moral Law, many Ceremonials typifying Gospel-grace and mercy by Jesus Christ, besides the body of Judicials: All which Moses rehearsed to the people, and recorded them in a Book. 5. After this, Moses brings all the people below the Hill to enter into Solemn Covenant with God by Sacrifices slain: Moses reading the Book of the Covenant to the people, and the people expressing their Consent, the blood of the Sacrifices being sprinkled as the blood of the Covenant (a type of Christ's true Covenant-confirming blood,) the one half on the Altar, the other half on the people, for ratification of the Covenant. 6. This Solemnity of the Covenant being dispatched, Moses, Aaron and his sons, with seventy Elders of Israel, went up into the Mount and there had a most gracious vision of God, in representations of divine grace and favor, as their Covenant-God. 7. Moses is called up higher into the Mount, and was there with God forty days, and forty nights, during which time God Communed with him and gave him Commandments touching the Tabernacle and other Ceremonials, clear Types of Christ and Gospel mercies. Now all these acts of grace and Gospel-mercy were manifested before Moses came down with the first Tables. And therefore this part of the Proposal of the Law, as it had much terribleness, so also it had much Comfortableness and Evangelical sweetness evidently imprinted thereon.
3. That particular, viz. That the veil was put upon Moses face to hide the Curse, is justly exceptionable. For, 1. The Apostle Paul expounds the mystery of it otherwise, viz. That by the shining of Moses face, was signified, the Outward glory of the Mosaical Ministration of the Old Testament. And The veyl put upon Moses face, did declare, both the darkness of that Ministration in regard of the primary true and proper end of it, Christ, which (as Calvin saith) is Anima Legis the very Soul and life of the Law; and also the blindness of the minds of the Jews, that could not see into the bottom of the Law, into the End and Scope of that which was to be abolished, but generally rested in the outward letter, and carnal apprehension of the Law. The Apostle speaks not a word of veyling the Curse of the Law from them, which would have been a mercy; but of veyling the end and scope of the Law from them, which was a great judgment upon them. 2. Many learned and judicious Authors thus also understand and interpret the Apostle concerning Moses veil, not at all mentioning any use of it for hiding of the Curse. Calvin saith; After Paul hath taught the genuine use of this shining, viz. That the Law might be glorious; he proceeds further, that this was a Presage of the future blinding of the Jews. He adds what was accidental, that the veil was upon Moses face: because it should come to pass, that the Jews could not behold the chief thing in the Law, nor attend to the true end thereof: As after Christ's coming their senses were blinded, and the veil on them, till Moses should be turned of them to Christ, who is the Soul of the Law. To the like effect also, Ainsworth, Rivet, The late London Annotations, Augustine, and others expound this veil on Moses face.
III. Opinion. That the Sinai- Covenant, or old Covenant, was A Covenant Subservient to the Covenant of Grace, and preparing thereunto. Thai God made this Covenant with the People Israel at Mount Sinai, to prepare them unto the Faith, and to inflame them with desire of the Promise and Evangelical Covenant (which otherwise had languished in their minds) and to restrain them from Sin as with a bridle, till the time that he should send the Spirit of Adoption into the hearts of his, and should govern, them by the Law of Liberty. And this is the Opinion of learned Cameron, who doth thus further explain himself herein. viz.
God's Covenant is, 1. Of Nature, with man in innocence. 2. Of Grace, with man lapsed. 3. Subservient to the Covenant of Grace, which in Scripture is called, the old Covenant, Heb. 8. 13. — The Nature and Condition whereof cannot more certainly be found out, then by comparing it, 1. With the Covenant of Nature. 2. With the Covenant of Grace.
1. With the Covenant of Nature, this subservient Covenant or old Covenant, Agrees; and Differs from it divers ways.
(1) It agrees herein, 1. That in both, the one Party Coutracting is God, the other is man. 2. That both have a stipulation annexed. 3. That the Stipulation is the same in respect of the Moral Law. 4. That the Promise is the same in the General. 5. That both •… ead unto Christ.
(2) It differs herein. 1. That the Covenant of Nature, was con tracted with all men altogether: this, with Israelites alone. 2. That the Covenant of Nature was presently made with man created, and had no preludia: The old Covenant long after, and had many preludia's. 3. That the Covenant of Nature obliged only to obedience due by the Law of Nature: the Old Covenant bound also to Ceremonies. 4. In both, life is promised; there, in the fruition of Paradise, here, in the enjoyment of Canaan. 5. Both, bring unto Christ. The Covenant of Nature doth this, not by itself, but by accident: The Old Covenant doth this by itself, for it is it's true and proper Scope. For God did not enter the Covenant of nature with men, that being pressed with its weight they might sigh after Christ; but the chief and ultimate end of it was, this, that man might Give to God what was his: but in the Subservient Covenant God requires his right to no other end, then that men convinced of their weakness might fly unto Christ. 6. The Covenant of Nature leans on the Creation and General Conservation: The subservient Covenant on the Election of the people Israel, their deliverance out of Egypt, and conservation in the land of Canaan. 7. The Covenant of Nature was made, that thereby men might be led sweetly, for it was written in their hearts: The Subservient Covenant that men might be even compelled, for it gendred to bondage, Gal. 4. 24. 8. The Covenant of Nature was Eternal: The Old Covenant temporary. 9. The Covenant of Nature respected not the restraint of outward wickednesses, neither in its principal, nor in its less principal scope: The Old Covenant had respect this way according to its less principal scope, Exod 20. 20. 10. The Covenant of Nature was written in the Heart: The Old Covenant in Tables of stone. 11. The Covenant of Nature was made in Paradise: the Subservient Covenant in Mount Sinai. 12. The Covenant of Nature had no Mediator: the Subservient Covenant had a Mediator, Moses. 13. The Covenant of Nature was made with men Perfect: The Subservient Covenant with part of man lapsed.
2. With the Covenant of Grace this Subservient Covenant Agrees, and Differs from it diversely.
(1) It Agrees with it herein. That, 1. God is the Author of both. 2. Both of them are contracted with man a Sinner. 3. Both show Sin. 4. Both restrain from Sin. 5. Both lead to Christ. 6. Both of them are a Symbole of the Church of God. 7. Both of them are a Covenant through a Mediator. 8. In both, life is promised.
(2) It differs from the Covenant of Grace herein. 1. In the habitude of the Author. For in the subservient Covenant God is considered as reproving sin, and approving righteousness alone▪ but in the Covenant of Grace as pardoning sin, and rene •… ing in man a new righteousness 2. In the Stipulation. For the Stipulation of the Old Covenant is this, Do this, and thou shalt live, Gal▪ 3. 12. Of the New, Believe, and thou shalt not come into Condemnation. John 3. 18. 3. In Antiquity. For the Subservient Covenant was added to the Promises of Grace which went before, Gal. 3. 16, 17, 19. 4. In the manner of showing sin. For the Subservient Covenant doth not show sin primarily, but by experience of human imbecility in keeping that Covenant, Rom. 7. throughout: but the Covenant of Grace doth this primarily, for it teacheth expressly man to be a Sinner, Rom. 3. 9. &c. 23. And his happiness to be placed in remission of sins, Rom. 4. 6. &c. 5. The Subservient Covenant restrains from sin, but with •… oaction, Rom. 7. 22, 23, 24, The Covenant of Grace with a free inclination of the soul, Rom. 6▪ 6. Both bring to Christ. The Covenant of Grace, directly: The Subservient Covenant, indirectly. 7. Both are a Symbole of the Church. The Old Covenant is a carnal Symbole of the Jewish Church: but the Covenant of grace is a spiritual Symbole of the Church of the Gentiles as well as of the Jews. 8. Both Covenants being made through a Mediator; The Mediator of the old Covenant is the man Moses: The Mediator of the new Covenant is not ( 〈 in non-Latin alphabet 〉 ) feeble man; but ( 〈 in non-Latin alphabet 〉 ) God-man, Christ. 9. In the Old Covenant the spirit of bondage was given, Gal. 4. 24, 25. But in the Covenant of Grace the Spirit of Adoption, Rom. 8. 15. 10. The Old Covenant was a means to the End: The Covenant of grace, the end. 11. The Old Covenant terrified the Consciences: The New, Comforts. 12. The Object of the Old Covenant is Man fallen asleep in sin: Of the New, the Conscience terrified with sin. 13. The Old Covenant shown the way of worshipping God, but performed it not: The New Covenant doth both. 14. The Old Covenant was an Hand-writing against us. Col. 2. 14. But the New, a refreshing and easy yoke Math. 11. 28. 15. The Old Covenant was given from the terrible Mount Sinai, Heb 12. 18. to 24. The New, from the Heavenly •… miable and delectable Zion, Psal. 2. 6. 16. The Old Coveenant excludes the Gentiles: The New admits them. 17. Lastly, this difference is added by some. That seeing life is promised in both, •… here life seems to be promised in the Land of Canaan, Here in Heaven.
Hence by way of Corollary, he adds this Definiton of the Old Covenant. The Old Covenant is that whereby God requires of the people Israel the Obedience of the Moral, Ceremonial, and Political Law and to the Performers promiseth all manner of blessings in the possession of the Land of Canaan, but contrariwise to the 〈◊〉 , severely threateneth Curses and Death, and that to this end that he might lead them to the Messiah that was to come. Thus Cameron.
Answ. Though this be the Opinion of a learned Author, yet it doth not satisfy as being justly liable to sundry exceptions, 1. Some More General, Some more particular.
More General exceptions against this Opinion thus▪ stated, are these; viz.
1. That The Covenant of Nature, The Covenant of Grace, and the Subservient Covenant or old Covenant, are made three distinct sorts or Kinds of Covenant essentially and specificaly different one from another: and yet, 1. The Covenant of Nature before the •… all, and the Covenant subservient at Mount Sinai, are both of them made •… Covenant of Works, having one and the same stipulation in respect of the Moral Law, Do this and live. The Division of a Genus into its Species, must be into members specisically distinct and opposite▪ but these are Co-in cident. 2. Besides, the Subserviont or old Covenant is not a Covenant of works, (as I have already proved) nor is the stipulation of it, Do this and live; opposite to the stipulation of the Covenant of Grace, Believe and live, The Old Covenant being one distinct dispensation of the Covenant of Grace (as will after appear.) So that the Subservient Covenant and Covenant of Grace, are Co-incident. Therefore his first Distribution of God's Covenant into these three Kinds, (two whereof, viz. The Covenant of Nature, and Subservient Covenant himself makes Co-incident: and two whereof, viz. The Subservient or Old Covenant, and the Co-venant of Grace, are in their own Nature Co-incident,) is a Distribution neither Logical nor Theological.
2. That, By this Distribution of God's Covenant with man into these three Kinds the clear order of God's Covenant-Administrations is obscured and inverted. This was evidently the Lord's way; with man perfect in God's image he made a Covenant of works or a Covenant of Nature, which by mere natural concreated abilities man could in his own person perfectly fulfil. With man lapsed from this first Covenant of works he makes a Covenant of Faith in Jesus Christ, Partly as Promised, more and more clearly by certain steps and degrees, as the Church grew riper and the exhibition of Christ nearer; and these gradual Promises and Covenants are called; Covenants of Promise: Partly as performed in fullness of time in human flesh, and so he gives his last and clearest Feederal Dispensation, the New Covenant or New Testament, to continue to the worlds end. In this way all things are most Clear, and in beautiful Order. But this opinion setting forth, First the Covenant of Nature with perfect man, Then the Covenant of Grace with lapsed man, Then the Covenant Subservient as a Covenant of Works, and last of all the Covenant of Grace again in these latter days; obscures the Lord's Dispensations which are clear, and disorders them that are orderly, as if the Lord did do, and undo, went backward and forward, in his Federal administrations.
3. That, All these three distinct kinds of Covenants are said to lead unto Christ. This is a Paradox. For the Covenant of works, exacting perfect and perpetual personal obedience from man in perfect state, knows 〈◊〉 Mediator▪ needs no Mediator and in case of non-performance, denounceth 〈◊〉 without mercy, without any place for repentance. And had not the Covenant of Faith been revealed after the Fall to lead to Christ, the Covenant of works had left man utterly desperate and remediless, not affording to lapsed man the least •… limering of a Mediator. This is the primary and most essential difference betwixt the Covenant of works and the Covenant of Faith, That the Covenant of works assures of life upon man's own mere perfect and perpetual personal obedience: The Covenant of Faith assures of life upon Faith in Christ the Sinners Surety and his Obedience.
More Particular exceptions against this Opinion (to mention no more) are these, seven, viz.
1. That herein the Covenant of Grace and New Covenant are spoken of as one and the same: and yet the Covenant of Grace or New Covenant is said to be more ancient then the subservient or old Covenant Whereas the Covenant of Grace differs from the New Covenant, as the Species from the individuum as the Kind of Covenant from one Individual Administration of that kind. And if the Covenant of Grace and New Covenant be taken as equivalent and Convertible terms, so the Covenant of Grace is not more ancient then the subservient or old Covenant: The New Covenant succeeding the Old.
2. That, It considers God in the Old subservient Covenant only as reproving •… in, and approving righteousness: but not as pardoning 〈◊〉 , or renewing righteousness in man. Whereas, God is also considered and represented in this Old Covenant, 1. As Pardoning sin: witness, His name proclaimed at the renewing of the Tables, pardoning iniquity transgression and sin: His often pardoning of Israel from their coming out of Egypt: and the blood of Sacrifices ordained under this Covenant-administration, which led that people to the true blood of Jesus Christ that cleanseth from all si •… . 2. As renewing righteous •… ss in man: witness, God's Promise in his preface to this Covenant, And ye shall be unto me a peculiar treasure, a kingdom of Priests and an holy Nation; His Promise annexed to this Covenant, To Circumeise their heart and the heart of their Seed to 〈◊〉 the Lord, &c. And the many Ceremonial 〈◊〉 , purifications, &c. shadowing out the spiritual washing by the holy▪Ghost.
3. That, It makes man the only Party Contracting with God in the old Covenant. Whereas the Party contracting with God in every Dispensation and period of the Covenant of Faith, (whereof this Old Covenant is one) is Jesus Christ and his Spiritual Seed: As hath been already evidenced.
4. That According to this Opinion, as life in Paradise was the only life Promised in the Covenant of Nature: So life, in the possession of Canaan was all the life promised in the Subservient or Old Covenant. Whereas, (not to dispute about the life in Paradise, ) 1 Undet Life in Canaan, was shown 〈◊◊〉 life life in 〈◊〉 ▪ Canaan being a Type of Heaven, as hath been formerly manifested 2. The Fathers, Abraham, Isaac, Jacob, &c. to whom God gave the inheritance of Canaan by Promise: lived as pilgrims and strangers in the land of promise, declaring plainly thereby that they sought a better Country, that is an heavenly. 3. This entrenches too near the borders of Socinianism, That under Moses the fathers had only earthly and temporal blessings.
5. That it makes Moses alone the Mediator of the Old Testament. Whereas 1. Moses was only the Typical Mediator: Christ the true Typified Mediator, as Moses plainly intimateth. And Christ's blood, typified in the blood of Sacrifices, was the principal blood that made it a Testament. 2. Whereas it is said, The Law was ordained by Angels in the hand of a Mediator: It is much Questioned by some, whether that Mediator was not indeed Jesus Christ himself, and not Moses.
6. That, It asserts The Old Covenant to lead to Christ indirectly. Whereas, 1. Every expressure of the Covenant of Faith (among which this old Covenant is one) led to Christ directly, though darkly. The further from Christ, the darker: the nearer to Christ, still the clearer. Christ being the Primary scope, end, and intention of them all. 2. The Apostle saith; Christ was the end of the Law, the very chief scope and intention thereof. And the Law was the Jews Schoolmaster to bring them to Christ, &c. understand Moses his whole dispensation. Which, Partly by detecting Sin and Misery; Partly by typifying the Remedy, led most excellently to Christ the Mediator.
7. That, This Opinion makes it peculiar to the Old Covenant, to terrify the Consciences; to the New Covenant, to Comfort them. Whereas it is evident, 1. That Though the Old Covenant hath much more servitude and terror in it, then the New, yet it is not only and wholly terror. For ( 1 ) The Promises Prefixed before the Promulgation: ( 2 ) The Preface to, and Promises in, the Moral Law itself. (3) The sweet vision they had of God when the Covenant was now newly established: (4) The glorious back-parts of God proclaimed at renewing of the Covenant: (5) The Mystery of Christ shadowed out in the Ceremo •… ial Law: and ( 6 ) The many Promises affixed to this dispensation: do flow (like the land of Canaan) with milk and honey, with sweet streams of Soul-reviving Consolations. 2. That, Though the New Covenant do more abundantly comfort the Conscience, then the Old; yet therein also are Corrosives as well as Cordials; Thunder and lightnings in severe threats against impenitent unbelievers, as well as a small still voice of promises and consolations to penitent believers.
By these things we may see what to think of this third Opinion or Interpretation.
IV. Opinion. That this Sinai- Covenant was for Substance indeed and in truth A Covenant of Grace, or A Covenant of Faith: though for Circumstance and manner of Administration it seems at the first aspect; to be otherwise being published and dispensed in an altogether unusual way of Majesty, Glory, Terror, Rigour, Servitude, and Bondage to the People Israel; yet most necessary, suitable, and accommodate to that time, People, and Condition of the Infant▪ Church.
This Opinion and Interpretation some have pitched upon: And I am abundantly convinced in my judgment, that it is the undoubted Truth. For Evincing whereof more satisfactorily, I shall 1. Shew, That this Sinai Covenant was dispensed in an altogether unusual way, in comparison of all other Foed •… ral Administrations Fore-going, or Following it. 2. Declare, How this unusual way of Administration of the Sinai- Covenant, was then, and to that people, most Apposite and Accommodate, notwithstanding. 3. Lay down certain Grounds and Reasons why This Sinai- Covenant was a Covenant of Faith, and so given. 4. Answer, Such Objections of any moment or consequence as are made to the contrary.
I. That this Sinai- Covenant was dispensed in an altogether unusual way in comparison of all other Federal Administrations Before or After it: will appear, by this brief Paralell betwixt It, and Them. viz.
1. The Place was Unusual; In an un inhabited Wilderness, the desolate Wilderness of Sinai, where God and Israel were alone, separate from all the world. No other foederal dispensation was in a Wilderness.
2. The Preparation of the People to it, with such Strictness and Caution and rigor was altogether unusual. No such Preparations are recorded, before any other Covenant.
3. The Promulgation of it was wholly unusual: with thunders, lightnings, thick-cloud, darkness, Sound of Trumpet, Mount Sinai quaking greatly and burning with fire to the heart of heaven, out of the midst of which fire the Lord uttered his Law with a great voice which shook the very Earth, &c. Oh how dreadful and terrible was this promulgation! so that all Israel trembled for fear, and stood a far off, and Moses himself did exceedingly fear and quake. Never was Covenant dispensed, before or after, with such terror and amazement.
4. The Condition of it imposed on the people, was imposed altogether unusually. Faith in Christ being imposed very obscurely: but obedience from that faith, being urged most exactly and particularly, both in Morals, Ceremonials, and Judicials. The like exactness and particularne •… s is not expressed in any Covenant; the Lord usually propounding the stipulation required from his people in more brief and general expressions.
5. The Number of C •… venanters unusual: All Israel being brought forth to meet with God below the Mount, who were 603550 warriors of 20 years old and upwards, besides women and children. When were such a number convened at once, at any other time to enter into Covenant with God?
6. The solemn Sanction of the Covenant by killing of Sacrifices, and sprinkling their blood as the blood of the Covenant, half on the Altar, and half on the people, was wholly unusual. Some such thing was done darkly and more imperfectly when God made Covenant with Abraham: but this was done most completely and clearly.
7. The Writing of the Matter of the Covenant was wholly unusual; God himself writing the ten Commandments in two Tables of stone once and again, and Moses recording both Morals, Ceremonials and Judicials in a Book. When were there such Covenant-Rols and Records in any other dispensation?
8. The Ordaining or Disposing of this Covenant by Angels in the hand of a Typical Mediator, Moses, was altogether unusual: No other Covenant mentioning a Typical Mediator.
9. The Renewing of this Covenant, when the people had broken it by idolatry, was wholly unusual: God renewing it, with Proclamation of all his goodness, and with manifestation of outward Glory, signified by the shining of Moses countenance. The like we find not in other Covenant-expressures.
10. Finally, The keeping of this Covenant in the Ark, under the Mercy-seat, was altogether unusual: No other Covenant besides this being kept in the Ark of the Covenant.
In all these regards this Sinai▪ Covenant was dispensed in an unusual way respectively to other Covenants.
II. This unusual way of the Sinai- Covenant's Administration, was notwithstanding most apposite and accommodate to that time and People. And that in divers respects. For,
1. The people of Israel, ( having for divers generations been born and brought up in Egypt, a Paganish ignorant idolatrous land, without the knowledge, worship and fear of the true God,) must needs be very ignorant of the true God, and of his ways. The Lord therefore so dispensed his Covenant to them, having brought them out of Egypt, as to make himself more truly and clearly known to them▪ in his Invisible Spiritualness, Majesty, Glory, Greatness, Power, Dominion, Holiness, Righteousness, Terror, Goodness, Mercy, Grace, Truth, and in such other his persections: To make known also his whole way of worship and service unto them, whether Moral or Ceremonial; That by his Law as a Rule of Religion and Life, they as his Covenant-people might be directed how to walk before God acceptably in Holiness and Righteousness in Christ, in order to their inheriting of God's gracious Promises. For which end the Lord incorporated his Law and Gospel together. For (as one well observeth), The Law was never given or made Positive without the Gospel, neither is the Gospel now without the Law: Although the Old Testament be usually called the Law, and the New, the Gospel: because the Law is predominant in the one, and the Gospel, in the other.
2. Since Man's Fall the world had not been so ( l ) thoroughly convinced of the sinfulness of Sin, wherein they were involved; No nor yet Israel▪ that had only lived in that sinful Egyptian land. Before the Law sin was in the world: but sin was not imputed, when there was no Law. God imputed it to Sinners impenitent: & believers imputed Sin to themselves imperfectly, but the generality of the world, yea of Israel in effect did not impute sin to themselves, or charge sin upon themselves, so as to drive them out of themselves to the Promised Seed, and to the true Passover, and Sacrifice, Christ, for remedy. God therefore so dispensed this Sinai-Covenant to them, as to let them see, The Sinfulness of Sin for kind, degree, and aggravation exactly in the Moral Law; The deadly and damnable Nature of Sin, in the curse of the Law, and in the blood of Slain sacrifices; As also the terror of the Lord against Sinners without a Mediator. The Law entered that the offense might abound. — By the Law is the Knowledge of sin. — The Law was added because of transgression, till the Seed should come, to whom the promise was made. — The Scripture (especially the Law) hath concluded all under Sin, that the Promise by faith of Jesus Christ might be given to them that believe.
3. Israel was now a most numerous people, a Mighty Nation, being able warriors: of 20 years old and upwards 603550, besides women and all children under 20, and all these without any established Order or Government amongst them. It was no small matter that would subdue and subjugate so great a people, make them tractable. God therefore makes known this Covenant to them, with such unparalleled discoveries of his Majesty, Supremacy and Greatness, as made all that mighty people to quake and tremble, and promise all obedience unto God.
4. Israel were naturally a stubborn stiff-necked and rebellious people against the Lord. Moses tells Israel to their face, Thou art a stiff▪necked people.—From the day that thou didst depart out of the land of Egypt, until ye came to this place, ye have been rebellious against the LORD. Then enumerating their rebellions, he concludes; ye have been rebellious against the LORD from the day that I knew you. God therefore, that he might tame and keep under their sturdy necks and rebellious hearts, imposed this Covenant upon them as an heavy intolerable yoke till Christ, to humble and bow them under the burden, rigor and bondage of it.
5. They being ignorant of God's righteousness in Christ, sought to stablish their own righteousness by doing. They idolized and rested in their self-righteousness. God therefore so disposed this Covenant, as to strip them of all their imaginary righteousness, detect their Sin, shame, nakedness and wretchedness, that they might not have any confidence in themselves, but only in Christ, the end of t •… e Law for righteousness, to everyone that believeth.
6. They were a people generally very weak, childish, carnal, and dull in their apprehensions of Spirituals, especially of the Mystery of Christ; being like a child in Minor 〈◊〉 under age. The Lord therefore put them, as children under age, under Tutors and Governors, viz. The elements or rudiments and carnal Ordinances of the Ceremonial Law, wherein (as in their A B C of Christianity they might learn to spell out Christ, and Sinners Salvation by him: till they should come to ripeness of age in the fullness of time, when Christ himself was actually revealed. They could not ascend to Christ's spirituality: God condescends to their carnality.
7. Israel was now grown up beyond the compass of a Private family or Domestical Church, to the capacity of being molded and formed into a National Church. The Lord therefore so dispensed this Sinai-Covenant to them, as at once to constitute them a National Body Politique both Ecclesiastical and Civil; A Church (called The Church in the Wilderness ), and a Common-wealth of Israel; A Political Church, and Ecclesiastical Politie: He sweetly intwisted them together, as inseparable twins, by compacting his Laws Moral, Ceremonial and Judicial (which were Constitutive of their Church and Common-wealth) into one Covenant.
Thus the Lord in his singular wisdom accommodated this Sinai -Covenant to the then present capacity and condition of Israel.
III. Although this Sinai- Covenant had such an unusual Administration, that it might be Accommodated to the state of God's Church and People in those times, till Christ should be revealed: yet notwithstanding it was Dispensed and given as A COVENANT OF FAITH and Grace in Jesus Christ. And this may be strongly evinced by these ensuing grounds and Reasons, viz.
1. Because, The Sinai- Covenant is for Substance one and the same with the Covenant made with the Fathers; Abraham, Isaac, and Jacob. This is evident by two Testimonies, to mention no more. viz. 1. By that Promise of God to keep the Covenant and mercy with them, which he had sworn to their fathers; if they should keep his Commandments, Statutes, and judgments. Thou shalt keep the Commandments, and the Statutes, and the Judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep and do them; that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. Their keeping of this Sinai-Covenant, hath the promise of God's keeping to them, and performing to them his Covenant and Mercy sworn to their Fathers: therefore this Sinai -Cove •… ant, and that Covenant made with their fathers, held forth and •… ed unto them the same Mercy, and are, for Substance, the same kind of Covenant. 2. By that passage in the Covenant made with Israel in the land of Moab, (which is the same with the Sinai-Covenant, being a part of it renewed.) Ye stand this day all of you before the LORD your God;—That thou shouldst enter into Covenant with the LORD thy God, and into his Oath, which the LORD thy God maketh with thee this day. That he may establish thee today for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. This speaks clearly and fully to the point, that by this Covenant he would be their God, and they should be his people, as he had sworn to Abraham, Isaac, and Jacob, that is, according to the tenor of his Covenant with Abraham, &c. So that this Confirms God's former Covenant with Abraham, and the same Covenant-interest betwixt God and Abraham with his Seed, and in the same way, As he had sworn to Abraham, &c. therefore these Covenants were one and the same for Substance. Consequently, This Sinai-Covenant was a Covenant of Faith: for God's Covenant with the fathers, Abraham, &c. was a Covenant of Faith, as I have at large evidenced in that Covenant-Period.
2. Because, The Preparatory Abstract, or Summary abridgement of the Sinai- Covenant, (premised by God for the better preparing of Israel for the promulgation of the Law and Covenant at Sinai) briefly insinuates, that the Sinai- Covenant intended, should be a Covenant of Faith. God gives them a brief hint of his intention and purpose: and what he was now about to do with them; viz. that he was about to enter into a most Solemn Covenant with them, and that a Covenant of Faith and Grace in Christ, promising Evangelical privileges therein unto them. The LORD called unto him out of the Mountain, saying, Thus shalt thou say to the house of Israel; ye have seen what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep Covenant, ye shall be a Peculiar treasure unto me above all people: for all the Earth is mine. And ye shall be unto me a Kingdom of Priests, and An holy Nation. These words I have already distributed and Explicated formerly, there See. Now I only add; That God being about to Enter into Covenant with them, gives them herein a Breviate, A precious taste of his Covenant: 1 On their part; They must obey his voice, and be faithful in his Covenant. 2. On his part; God would accept them as his Peculiar Treasure; A Kingdom of Priests, and An holy Nation. In themselves they were the sinful Seed of lapsed Adam: but here God looks upon them in Christ, and promiseth such pure Evangelical Mercies, as cannot befall lapsed Sinners, but only in and through Christ. For, Jesus Christ is the Prince of the Kings of the Earth. It's he, that hath loved us, and washed us from our sins in his own blood, And hath made us Kings and Priests unto God and his Father. Hence, Peter reckoning up the Gospel-Privileges of believers in Christ, saith; But ye are a chosen Generation, A royal Priesthood, An holy Nation, A peculiar people, &c. Hence, these pure Gospel-Blessings in Christ, do necessarily infer a pure Gospel-Covenant at Sinai promising them.
3. Because, The Covenant-Relation betwixt God and Israel, established by this Sinai- Covenant, is substantially one and the same with that of the Covenant of Faith: consequently the Covenants are the same. This is the Covenant-Relation established betwixt God & men, by the Covenant of Faith; I will be to them a God, and They shall be to me a people. This same Relation also is stablished betwixt God and Israel by this Sinai-Covenant. For, 1. The Covenant made with them in the land of Moab, (which was only some part of the Sinai-Covenant repeated,) expresseth this Covenant-Relation plainly; That he may establish thee today for a people unto himself, and that he may be unto thee a God, as he hath sworn to thy fathers, to Abraham, &c. So that this Covenant-Relation is hereby stablished, as it was sworn to Abraham, viz. upon the same terms, namely, in Christ through faith. 2. The Prophet Jeremiah also evidently confirms this, saying; Thus saith the LORD God of Israel, Cursed be the man that obeyeth not the words of this Covenant, Which I commanded your fathers in the Day, that I brought them forth out of the land of Egypt, from the iron-furnace, saying; Obey my voice, and do them, according to all which I command you: So shall ye be my people, and I will be your God, &c. How can the Lord be A Covenant-God to Sinners; or Sinners be a Covenant-people to God, but only in Christ by faith? For its only Christ, according to God's Covenant and promises, that brings God and Sinners into Union and Communion, whom sin had divided. Therefore this Evangelical Covenant Relation betwixt God and Israel, stablished by this Sinai-Covenant, proves this Covenant to be a Covenant of Faith.
4. Because, The Preface to the Decalogue, and the First Commandment, judiciously considered and compared together, contain in them Sum▪ arily the Covenant of Faith for substance. I. The Preface to the Decalogue, (which some Count the Reason of the first Commandment, set before the Commandment, as the Reasons of the four following Commandments are set after: nor matters it, as to the force of my present Argument, whether way we refer it,) hath in it three great Arguments or Reasons enforcing to obedience; I am the LORD, thy God, which have brought thee out of the land of Egypt, out of the House of Servants. 1. That he is JEHOVAH: This is God's chief essential Name, setting forth his Nature more fully then any one word in the Hebrew, or any other language under heaven. Its derived from, Being: And it implies, 1. God's Supreme eternal independent unalterable Being in and of himself alone. 2. God's giving Being to all Beings. He is the fountain of all Beings. 3. God's giving actual existence, subsistence and being to his Decrees and 〈◊〉 Promissory or Minatory. Hence, when the time drew nigh that Israel was to be delivered out of Egypt, to go to inherit the land o •… Canaan, according to his Covenant and promises to Abraham, &c. God said; I am JEHOVAH: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty: but by my name JEHOVAH was I not known to them, &c. that is, I declared myself to them to be an Almighty, All-sufficient God in my Covenant and Promises, and though Covenanted blessings were not actually performed to them, yet I myself was their Al-sufficiency against all wants: but I declared not myself a Covenant-performing God, a JEHOVAH to them, making my promises actually to subsist, in actual redeeming them out of Egypt, and bringing them into Canaan; Though they all knew me by my name JEHOVAH Doctrinally, yet did they not know me by it experimentally. But now I am come to make myself known experimentally to Israel to be JEHOVAH, in fulfilling my Covenant and Promise to Abraham in his Seed. 2. That he is Israel's God, Thy God. Not by Common Creation or Providential Conservation only, as he is even to the wicked: but by Special Covenant, made formerly with their fathers. 3. That he is their Redeeemer, Typically from Egypt's thralldom; Spiritually from Sin's and Satan's thralldom shadowed out thereby: As is clear from the Passover; a means of their deliverance from Egypt, and a clear Type of Christ. Now these three Arguments prefixed to the Law notably proclaim the Law this Sinai-Covenant to be a Covenant of Faith in Christ: for, God as JEHOVAH performs his Covenant and promise to Abraham and his Seed only in Christ; is Israel's Covenant-God, only in Christ; and is Israel's Redeemer only in Christ. II. The first Commandment also speaks this further. The Affirmative part of it is; Thou shalt have me the Lord to be thy God only, and worship me as thy God. Now since the fall how can any have or worship the Lord as their God, without Faith in Jesus Christ? without faith in Christ its impossible in anything to please God. Without Faith in Christ, Love cannot be acted towards God, for faith works by Love. Without faith in Christ no man's heart can be purified, and God cannot be purely worshipped by an impure heart. And that Covenant, which necessarily requires faith in Christ, must needs be a Covenant of Faith in Christ▪
5. Because, The Law was given in such sort and manner, that he that runs may read, that God fully intended it, and peculiarly gave it, as a Covenant of Faith in Jesus Christ. Besides what hath been formerly laid down, these things are pregnant to evince this, viz.
(1) The terror and exactness which God observed in Giving of the Law was exceeding great: that hereby God might convince the people of their own utter impotency and inability to deal with God and his Law immediately by themselves without a Mediator. God and his Law were so clothed with thunder, •… ning and fire at the first publication of the Covenant, that they 〈◊〉 not able to hear it anymore without a Mediator.
(2) The terrified people cry out a Mediator betwixt God and them, and desire that Moses might be this Mediator. Hereupon God highly commends their request, Grants Moses (according to their desire,) to be their Mediator, and afterwards still spoke to Israel mediately by him: and in Moses, the Type, promiseth Jesus Christ the Anti-Type, and only true Mediator.
(3) The Ceremonial Law is presently annexed to the Moral, as part of the Sinai-Covenant, to instruct them yet further in the deep Mystery of this blessed Prophet and Mediator promised, Christ Jesus. The Ark, Mercy-seat, Golden Altar of Incense, Table of Shew-bread, Altar of burnt offering, The veil of the Tabernacle, The Tabernacle itself, The Priests, The sacrifices of all sorts and their bloods, The Purifications, washings, &c. all being but shadows of good things to come: but the body, Christ. Whose Person, Office, Condition, Effects of his office, &c. were typified and shadowed out to the people in these things. Thus the Law was contrived to be Their Schoolmaster to bring them to Christ, that they might be justified by Faith. The Moral Law chiefly by scourging and Correcting them: The Ceremonial Law chiefly by Directing them. I say chiefly: because the Moral Law, having some glimmerings of Christ in it, did in some sort also direct them; and the Ceremonial did also correct them, as being a yearly and daily remembrancer of their sin and guilt. The perfection of the Moral Law, whereof they could not but come short, forced them to seek a Mediator: And the imperfection of the Ceremonial Law, which in itself made nothing perfect, but typically pointed further, viz. to Christ, helped them to find a Mediator.
(4) The Ceremonial and Judicial Laws being added to the Moral, and all written in the Book of the Covenant, are solemnly read in the Hearing of Israel, and publicly stablished for a Covenant with the consent of Federates in a Testamentary▪form by slaying of Sacrifices, and Sprinkling of blood, half upon the Altar, and half upon the people; Moses saying, Behold the blood of the Covenant with the LORD hath made with you concerning all these words. This manner of Solemn Sanction of the Sinai-Covenant by Sacrifices and Sprinkling of blood, (Types of Christ the true Sacrifice and of his blood, whereby the Everlasting Covenant was established as a Testament by the Testator's Death,) I say, this Sanction shows it to be a Covenant of Faith in Christ's death.
(5) The seventy elders, with Moses, Aaron and his sons, had a sweet vision of God, as well pleased with Israel, presently upon this Federal establishment. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel. And they saw the God of Israel▪ and there was under his feet, as it were a paved work of Saphirstone, and as it were the body of heaven in its clearness. And upon the nobles of the children of Israel he laid not his hand; also they saw God, and did eat and drink. These words I have formerly explained. The seventy elders representing all Israel, now being brought into Covenant with God, and thereupon appearing nearer to God, by Moses the Mediator, beheld God, without fear, hurt or danger: yea they beheld him as smiling, not as frowning; under his feet being a clear heaven, a token of favor: not a dark cloudy heaven, a token of displeasure. Ier. 4. 23, 28. Zeph. 1. 15. without Moses the Mediator, and before their entering into Covenant with God, God was terribly represented to them in devouring fire: But after their entering into Covenant, and with Moses the Mediator, God was comfortably and sweetly represented to them in a clear heaven. How serene bright and clear is God's Countenance to his Covenant▪ people in Jesus Christ!
(6) The People having broken Covenant with God most grossly by idolatry in Moses absence, the Lord brings them to a sense of their heinous sin, to humiliation and repenting for it, by Denying his wonted presence in the midst of them, and by Moses pitching the Tabernacle without the Camp.
(7) Israel repenting of their idolatry and Covenant-breaking. The LORD proclaims himself most comfortably and evangelically to Moses, as pardoning iniquity transgression and sin to the penitent, but by no means clearing the guilty impenitent; and renews the same Covenant again with them, repairing the Tables, and receiving them into wonted favor. Now all these passages in the Manner of giving the Sinai-Covenant (to mention no more) are pregnant Indications, that it was intended and given as a Covenant of Faith in Jesus Christ. For, what else can be clearly collected from this way and order of God's Dispensation? 1. The Promulgation is exact and terrible, forcing them to cry out for a Mediator: 2. Their request for a Mediator is Commended by God highly, and granted presently; Moses being given as a Typical Mediator, Christ being Promised as the true Mediator: 3. The Ceremonial Law is added to, and inserted in the Covenant, to instruct them familiarly in the deep Mystery of Jesus Christ the Mediator. 4. The Solemn Sanction of the Covenant was by the Death and blood of Sacrifices shadowing out Christ's Covenant-confirming Death and blood: 5. They had a sweet vision of God as serene and favorable, presently upon the solemnity of the Covenant, they approaching nearer to God with Moses their Mediator: 6. God reduced them to Humiliation and Repentance for their Breach of Covenant: 7. And God renewed the Tables and Covenant again with them, upon their Repenting. These things were brought to pass, not accidentally, but intentionally. They were not bare outward Transactions, but were full of inward Mysteriousness. And the chief mystery in the whole Series of this Administration is Jesus Christ the soul of the Law and Covenant. Therefore these steps of God's proceedings in this Covenant-Administration are to me a clear and cogent Argument, that this Sinai-Covenant was A Covenant of Faith:
6. Because, The mutual Stipulation betwixt the Federates in this Sinai- Covenant, is in Substance one and the same with the Stipulation in the Covenant of Faith: viz. On God's part, Gracious Promises of Gospel-Mercies: On Israel's part, Restipulation of Gospel Duties. I. God on his part in this Sinai- Covenant Stipulateth and Promiseth many Gospel-mercies and Blessings. As, 1. To be their God in Covenant, in and through Jesus Christ promised. This the highest fundamental Gospel-Promise, which virtually and eminently compriseth in it all the rest. 2. To vouchsafe them his peculiar presence, favor, and fellowship And I will set my Tabernacle amongst you: and my soul shall not abhor you: And I will walk among you, and will be your God. 3. To make and accept them to himself, as A peculiar treasure above all people, A Kingdom of Priests and an Holy Nation. 4. To give them Canaan, a land flowing with milk and honey, according to his Oath and promise to their fathers. Under Canaan typically promising Heaven itself the eternal inheritance and Rest. 5. To add unto them, keeping his Covenant, a Confluence of all outward blessings and enjoyments; as appendixes to his Covenant. Temporals God promiseth to superadd to Spirituals: And Godliness hath the promise of the life that now is, and of that which is to come. II. Israel on their part, in this Sinai- Covenant, promise and Restipulate divers Gospel-duties imposed by God upon them. As, 1. To be his people. To be wholly and solely his This the highest Duty they can restipulate. 2. To believe in God and in Jesus Christ. This is implied in the First Commandment, as I have already shown. For, Israel could not have the LORD alone as their Covenant God, but by faith in Jesus Christ the Messiah and Mediator, in whom alone Sinners are brought nigh unto God in Covenant. Faith in Christ is also necessarily intimated in the right use of all the Ceremonial worship and Service. And in the accepting of Christ the Mediator, and Prophet, like Moses, promised to them.. 3. To love God, entirely over all, with all their heart, with all their soul and with all their might: And to love their neighbor as their self. 4. To Obey the Lord sincerely and fully in all things which he Commanded them. These and like stipulations betwixt God and Israel in this Sinai-Covenant are purely Evangelical: therefore the Sinai▪ Covenant itself must needs be a Covenant of Faith.
7. Because, The Sacramental Tokens and Seals annexed to God's Covenant with Abraham, ( which was a Covenant of Faith, ) viz. Circumcision and the Passover; are continued still under this Sinai- Covenant, even till the very Death of Jesus Christ. Circumcision ( u ) was added to God's Covenant with Abraham at the solemn making of that Covenant. The Passover was also annexed to the same Covenant, when God was now presently to bring Israel out of Egypt, to judge the Egyptians, and to carry his people on towards Canaan, as he had Covenanted to Abraham. Both these Sacraments being notable Types of Christ Jesus that was to come. Now when the Sinai-Covenant was established and all the while it continued in force from Moses till Christ, these two Sacraments of the Covenant of Faith were not abrogated and antiquated: but still continued of use a •… d force in the Church of God, so long as this Covenant-administration continued. Yea they were pressed and charged upon God's people by this Sinai-Covenant under Moses. Consequently, this Sinai-Covenant, being confirmed and ratified by these seals and tokens of The Covenant of Faith it must needs be a Covenant of Faith in Christ: for it were most improper and absurd to add the Seals of the Covenant of Faith, to A Covenant of works, A mixed Covenant, A Subservient Covenant, or to any other sort of Covenant but the Covenant of Faith,
By these seven Arguments, (to add no more) it is undeniably evident, That the Sinai- Covenant was given and intended of God as a Covenant of Faith in Jesus Christ.
IV. Objections urged to the contrary are Many, and some of them weighty. And therefore they had need to be Removed and Answered. As,
Object. 1. Jesus Christ seems not to be promised and Revealed in this Sinai-Covenant: and therefore how can it be a Covenant of Faith, without Christ the peculiar Object of Faith? Answ. That Jesus Christ is held forth and Revealed in this Sinai-Covenant, hath been already intimated in part: And shall now be more fully evidenced in these ensuing particulars▪ For,
1. Jesus Christ and his Apostles in the books of the New Testament frequently testify that Moses Revealed Christ, spake and wrote of him. Jesus Christ witnesseth this. Had ye believed Moses, ye would have believed me: for he wrote of me. — These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses and in the Prophets, and in the Psalms, concerning me. — And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures the things conconcerning himself. 2. The Apostles testify this also. Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you of your brethren like unto me, him shall ye hear in all things whatsoever he shall say unto you, &c. — Saying none other things then those which the Prophets and Moses did say should come. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.
2. Jesus Christ is implicitly revealed, 1. In the Preparatory Gospel-Promises, of Israel's being to God a Peculiar Treasure, a Kingdom of Priests, An Holy Nation. For, (as Peter intimateth) without Christ no Sinners can be advanced to these Evangelical Privileges. 2. In the Preface to the Decalogue. For, God is not a JEHOVAH to any as giving actual subsistence and performance to his promises, nor a Covenant-God, Nor a Redeemer from sin and misery typified by their Redemption out of Egypt, but only in and by Jesus Christ, 3. In the first Commandment, For, The Lord alone cannot be had and worshipped as our Covenant-God, but only in, and through Jesus Christ. Christ is the only way to the father: and without Christ we can do nothing pleasing unto God. To this effect said Luther: In the First Praecept thou shalt find Christ, Life, victory of Death, and the Resurrection of the dead to life eternal: and to conclude the whole Old, and New Testament. 4 In the Sanction of the Covenant ( l ) by the Death and blood of slain Sacrifices: shadowing out the blood of Christ the true Sacrifice, whereby the Everlasting Covenant was confirmed. 5. In the Types and shadows of the Ceremonial Law. All the Ceremonies ultimately typifying Christ, variously describing him, and directly, though darkly leading unto him. The Ceremonies are Christ veiled: Christ wrapped in swaddling-clothes: Christ, the Son of righteousness, shining through a cloud: Christ was implicitly revealed in them all.
3. Christ was explicitly revealed and Promised, as A Prophet like unto Moses to be raised up by God unto Israel; when they, terrified with the dreadful Promulgation of the Law, requested for a Mediator betwixt God and them.
4 Jesus Christ was the very Principal Scope and Soul of the Law, or Sinai-Covenant in all the Doctrines, Commands and Promises thereof. The Law, without Christ, is but as a dead Carkase, a dead Letter, yea a deadly killing Ministration of Death: but with Christ is lively Oracles, and the Ministration of life. Christ is the end of the Law for righteousness to every believer. — The Law was added because of Transgressions, till the promised Seed should come. — The Law was our School-master to bring us to Christ, that we might be justified by Faith. So that in this whole Sinai-Covenant Jesus Christ was primarily intended. Yea Jesus Christ is more abundantly and clearly set forth in the Sinai-Covenant, then in all that went before. It is therefore a gross mistake, to say that Jesus Christ was not revealed in the Law or Sinai-Covenant.
Object. 2. Faith in Jesus Christ, and Justification by faith in Christ, are not revealed in the Sinai- Covenant, For, the Law is not of Faith, though Faith in Christ be the peculiar Condition restipulated, and Justification by faith, be the peculiar benefit promised in the Covenant of Faith. And the Apostle tells us That Faith was revealed afterwards, after the Law. How then can the Sinai- Covenant be a Covenant of Faith in Jesus Christ?
Answ. This Objection somewhat borders on the former. Both of them arise from the Mis-understanding, or Non-understanding of God's Mysterious administration of the Sinai-Covenant, as hath been shown; Consequently Faith in Jesus Christ and justification by faith in him, must be necessarily implied in the same Covenant. For these; Christ and saving Faith; Christ and justification by Faith; have inseparable connection and dependence one upon the other, as the Act and Object, as the Cause and effect. Where Christ is revealed for life and justification, there faith in him is implicitly required: and where Christ is received by Faith, there justification by faith must infallibly ensue.
2. That, saving Faith in Christ is implicitly commanded in the Affirmative of the first Commandment, of having the Lord alone for our Covenant-God, and worshipping him accordingly. For, God cannot be had or worshipped acceptably, without faith in Christ: this faith only purifying the heart; this faith only working by love; this faith only pleasing God.
3. That, The Sinai- Covenant did directly lead Israel from all Opinion of justification by works, to God's true and only way of Justification by faith in Christ alone: And consequently it did eminently reveal Justification by Faith. I. The Sinai- Covenant was so dispensed, as to drive men quite away from all vain Opinion and Hope of Justification by works. This is plain. For, 1. the Sinai Covenant or Law required such exactness and perfection of obedience, as absolutely surpassed every mere man's ability since the fall. And therefore it could not justify, being weak through the flesh. Supposing man's fall, it required mere impossibilities. This could work nothing, but de •… pair. 2. The Sinai-Covenant or Law most accurately discovered sin, in all its kinds, degrees, and aggravations: together with the Curse due thereunto. And thereby let them see, that by the works of the Law, only Condemnation, not at all •… ustification, could be expected. 3. The Sinai-Covenant was promulgated so terribly, that the people could not (of themselves, without a Mediator,) endure that which was commanded: much less fulfil it, or be justified by doing that which was Commanded 4. Presently after the Sinai-Covenant was established, and before Moses was come down out of the Mount, the people brake the Covenant by gross Idolatry, which Moses signified by breaking the two Tables in their sight beneath the Mount. Hereby God would experimentally convince them, how impossible it was for them exactly to fulfil the Law, or to be justified by the works thereof. II. The Sinai- Covenant was so dispensed, as on the other hand to draw and direct man unto God's only way of Justification by Faith in Jesus Christ. For, 1. To this end the Law or Sinai -Covenant did Convince of sin, and concluded all under sin, that the promise by Faith of Jesus Christ might be given to them that believe. What Promise? Understand, (by a Metonymy of the Containing for the Contained ) The promised Blessing of Abraham, Righteousness, Life, Salvation, Inheritance. The Law shuts all up under sin, that righteousness and happiness may not be had or expected by doing, but by believing. 2. To this end also, The Law was our Schoolmaster to bring us unto Christ, by Correcting and by Directing us: that we might be justified by faith. Christ being the righteousness of God, and the perfective end of the Law for righteousness •… to everyone that believeth. All the discoveries of Christ in this dispensation, tending to set forth righteousness and life by faith in Christ alone. Christ was the true Ark, having the Covenant and Law of God fully in his heart and bowels: Christ was the true Mercy-seat, covering the Curse of the Law: Christ was the true Sacrifice, purging away sin, and making atonement by his own blood: Christ was the true Table of show-bread, whereon all his Israel are daily presented as acceptable before the Lord. Christ was the true veil; by which, Rent, we have open entrance made into the Holy of Holies, Heaven itself, &c. 3. Paul himself deriveth and proveth the righteousness of faith from this Sinai -Covenant: As contained therein, and revealed thereby. But the righteousness which is of Faith speaketh on this wise, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above;) Or who shall descend into the deep? (that is, to bring up Christ again from the dead;) But what saith it? The word is nigh thee, even in thy mouth, and in thine heart: that is, the word of Faith which we preach, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth Confession is made unto Salvation. Whence had 〈◊〉 this Description of the Righteousness of Faith; but from Moses describing the Law or Sinai-Covenant? And Paul excellently expounds the words of Moses, as peculiarly intending to set forth the righteousness of Faith. We cannot wish a better Commentator. And to speak the truth, since the Fall of man, God from the foundation of the world never justified any person any other way but only by faith in Jesus Christ. This Clement, in that renowned and almost Apostolical Epistle testifies; We also being called 〈◊〉 his will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in Holiness of heart; but by Faith, by which the omnipotent God hath justified all from the beginning. To whom be Glory forever, and ever, Amen.
4. That, whereas Paul elsewhere saith: The Law is not of Faith, that is, sets not forth the Righteousness of Faith, Gal. 3. 12. To this I answer three things, viz. 1. That, This cannot be meant of the Law, absolutely taken, (for then, you see, Paul should contradict himself, who proves the Righteousness of Faith from the Law, as revealed therein:) but it must needs be intended of the Law in some limited and restrictive sense. 2. That this cannot be meant of the Law, More Generally and complexively taken, for the whole Sinai-Covenant as dispensed by Moses: for in this sense the Law is of Faith, principally intending Justification by faith in Christ, as hath been proved: But it may be intended of the Law, More Strictly and abstractively taken, for the mere Preceptive part of the Law, as Declarative of, and in Substance one with the Law of Nature in Adam's heart, and as abstracted from Moses Administration thereof, in which sense the carnal Jews and Legal Justitiaries did most usually take the Law: and in this sense the Law is not of Faith, nor held forth the righteousness of Faith in Christ. 3. If it should be urged, That Paul saying, The Law is not of Faith, intends the Law in its latitude as dispensed by Moses, because he adds the tenor of the Law out of Moses, But the man that doth them shall live in them; and that he means not the Law in that restrictive mistaken sense of the Legal Iustitiaries: It may be further replied; That this Sinai-Covenant was in such sort Administred, As to press upon them the perfect fulfilling of the Law, as most necessary to life and Salvation, denouncing the Curse upon the least failing: but withal revealing to them, that this perfect fulfilling of the Law in their own persons being utterly impossible, he was pleased to accept it in Christ their Surety, perfectly fulfilling it on their behalf, and bearing the curse for their offenses, according to the intimation of the many Types and Ceremonies in the Law. By exacting of them perfect obedience, impossible to them, it takes them off their own bottom, •… ot to seek for righteousness by their own doing: by representing Christ's perfect obedience and sufferings as a Remedy, it teaches them to seek for righteousness by Christ's perfect obedience, through faith in him. And this Answer I hold to be most satisfactory, and most agreeable to the intent of this Sinai-Covenant.
5. Though the Apostle saith; Before faith came, we were kept under the Law, shut up unto the faith which should afterwards be revealed; As intimating that Faith was not revealed before, or under, but after the Law: yet his words are not to be taken simply and absolutely, as if Faith was not at all Revealed till after the Law, for Faith was revealed before the Law, as is evident in the Covenant with Abraham, and with Noah: and under the Law, as I have formerly manifested, and as Paul himself plainly testifies: but they must be understood only Comparatively and respectively, that till after the Law faith was not revealed so fully and clearly. The Revelation of Faith Before and under the Law was so small, imperfect, dim and obscure, in comparison of the clear, full and glorious manifestation of Faith afterwards under the New Testament, that till then it seemed as it were not to be revealed at all.
Object▪ 3. If Faith in Jesus Christ be commanded in the Law, then Faith justifies as it is a work of the Low: and so we are justified by works.
Answ. This follows not at all. Its a false and sophistical way of Arguing: Faith is commanded in the Law, therefore it justifies as a work of the Law; or Faith is commanded in the Gospel, therefore it justifies a •… an act or work of Grace. Both are inconsequent. Here's non Causa, pro Causâ. More particularly, I say.
1. That saving and justifying Faith in Jesus Christ is not commanded in the Law, as the Law is absolutely considered exacting perfect obedience from a man's own person, and as abstracted from Moses administration: But as it was foederally dispensed on Mount Sinai, principally intending to lead Israel unto Christ, who is Anima Legis, The very soul and life of the Law.
2. That though saving Faith in Christ be commanded both in the Sinai-Covenant and in the New Covenant, yet it justifies not as an Act of Obedience, or as an Act of Grace, commanded in Law or Gospel, by its worth or dignity: but in regard of that office whereunto God hath ordained and appointed it in Justification; as it is an Organ or Instrument Receiving Christ and his righteousness in the promise. This very point I have already discussed and cleared at large: thither I refer the Reader for fuller Satisfaction.
Object. 4. The Sinai- Covenant is opposed, by the Prophet Jeremiah and by the Apostle, to the New-Covenant, and is said to be broken by the People of Israel, Jer. 31. 31, 32. &c. Heb. 8. 8, 9, 10. Therefore it is not a Covenant of Faith, which is everlasting and cannot be broken; but a Covenant of works, which is but Temporary, and liable to be broken.
Answ. These Premises will not bear this Conclusion. For,
1. The Sinai -Covenant, made with Israel when God brought them out of the land of Egypt, is said to be unlike, or Not according to the New Covenant: but it is not said either by the Prophet or Apostle to be unlike to the Covenant of Faith. And the Dissimilitude or Difference here intimated betwixt the Sinai-Covenant and New-Covenant, Is not in Substance or Kind, For in both the Lord saith, I will be their God and they shall be my people: But only in Manner of Administration and Degree. God promising in his New-Covenant a Greater, fuller and clearer Measure of Grace upon his people, then under the Sinai-Covenant: Especially in these three Particulars; viz. 1. In the Inscription of the Law upon better Tables. In the Sinai-Covenant, it was written on two dead Tables of stone: In the New Covenant it should be written upon two living Tables, The Mind, and Heart, ver. 33. 2. In Illumination, touthing the LORD and his ways. Which shall be more clear, full and universal under the New-Covenant, then under the Sinai Covenant, ver. 34. 3. In Remission and obliteration of sin. In the Sinai Covenant, sins must often be purged with Sacrifices, and could not fully be taken away with blood of bulls and goats, there being in those Sacrifices a remembrance again made of sins every year, yea every day: but in this New-Covenant Christ by offering one Sacrifice for Sins forever, that is, himself, hath by that one offering perfected forever them that are Sanctified, God remembering their s •… ns and iniquities no more, So that no more offering for Sin is necessary at all, verse. 34. Thus the Sinai-Covenant, gradually, not specifically, differs from the New-Covenant. They are both Covenants of Faith: but the New-Covenant every way more Excellent, Compleat and Perfect.
2. Though Israel brake the Sinai-Covenant by their Idolatry, yet they brake it not utterly and irreparably, as Adam brake the Covenant of Works by his first transgression: for God admitted them to repentance; upon their repenting pardons them; and renews the Sinai-Covenant again with them. Therefore this breach of Covenant doth no way prove the Sinai-Covenant to be a Covenant of works, not of faith; Temporary, not Everlasting.
Object. 5. John saith; The Law was given by Moses: but Grace and Truth came by Jesus Christ. And Paul saith; Sin shall not have dominion over you: for ye are not under the Law, but under Grace. Herein they oppose the Law or Sinai- Covenant, unto Grace: and therefore the Sinai- Covenant seems not to be a Covenant of Faith, or A Covenant of Grace.
Answ. Presupposing the Distinction of Grace formerly laid down, viz. That Grace is used, 1. For God's free favor, Rom. 3. 24. Ephes. 1. 6, 7. 2. For effects and fruits of God's free favor to us, and upon us, 2 Pet. 3. 18. 2 Cor. 12. 9. Ephes. 3. 8. 3. For the Doctrine of Grace set forth in the Gospel, especially in the New Testament,