The Mystery and Marrow of the Bible

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, Tit. 2. 10, 11. presupposing and premising this Distinction, I Answer;

1. As for that of John, John. 1. 17. The intent of the Apostle seems plainly this: viz. To prefer the Ministry of Jesus Christ, far before the Ministry of Moses: And the New Testament-dispensation, beyond that of the Old. Moses he gave the Law: but Jesus Christ he brings Grace and Truth. That is, 1. Either, Christ brings the Doctrine of Grace more clearly and fully now, then Moses did; and the true substance and accomplishment of the Legal Types and shadows now under the New Testament. For, Truth is here opposed, (not to lies and falsehood, but) to Types and Shadows. And the Law of Moses was not wholly destitute of Grace, Christ being the end and Mystery of the Law, The Old Testament was a Doctrine of Grace, as well as the New: but not so fully and clearly▪ Law predominated in Moses Doctrine of the Old Testament, hence its called Law, as if there were no Grace in it: Grace predomniated in Christ's Doctrine of the New Testament, hence its called Grace, as if there were no Law in it. And according to this interpretation the Law is not so opposed to Grace, but that it hath Grace in it: The opposition is not in regard of different kinds, but of different degrees; both Old and New Testament, both Moses and Christ teach Grace, but Christ more clearly, fully, illustriously. 2. Or, Grace, viz. The effects and fruits of Divine Grace. Covering and pardoning our transgressions against the Law, and enabling us to sincere Evangelical performance of the Law of Moses, came by Jesus Christ. Moses gave the Law, that taught and commanded what was to be done, and that prefigured Christ and Sinners Life, Redemption and Salvation by him; but Moses gave not the grace whereby men should be enabled to perform what was commanded, or should have their failings pardoned, nor did he exhibit the very Truth and Substance of spiritual things prefigured in the Law: but Jesus Christ gives grace to perform what was commanded, covering all failings and imperfections, and himself is the body and accomplishment of all Legal types and shadows obscurely pointing at him and conducting to him. This Answer I like rather then the former, because it better suits with John's expressions, in ver. 14, 15, 16. immediately foregoing. And according to this interpretation, Christ and Grace are not wholly excluded from the Law: for if the Law of Moses directed the Jews to Christ, and how to walk in him believingly and obedientially, (though of itself it did not give Grace or Truth, yet) it did reveal Christ and Faith in him in some measure, which is proper and peculiar to the Covenant of Faith. To this effect our Modern Writers resolve this doubt: And Augustine himself expresseth his sense to like purpose, saying; The Law was given by Moses, but grace and truth came by Jesus Christ. Grace, that pardon of sin being granted, what was commanded might through God's gift be performed: And Truth, that the observation of shadows being taken away, what was promised might by God's faithfulness be exhibited.

2. As for that of Paul, Rom. 6. 14, 15. His Scope therein is to comfort and encourage the Regenerate in their course of Sanctification, notwithstanding the relics of Sin in them: And this he doth from their Spiritual condition that they are not (as carnal men are) under the irritátion, rigor, curse, and condemnation of the Law, that Sin should reign over them; but under the power and force of saving grace that is stronger then Sin; and at last will have the total victory. So that this Antithesis of Law and Grace here, excludes not the Law from being a Covenant of Faith and Grace. But this rext hath been fully opened heretofore: there See.

Object. 6. The Apostle Paul seems directly to Oppose the Law or Sinai- Covenant to the Promise or Covenant of Faith, declaring That if the Inheritance be by the Law, it is no more of Promise. That the Law or Sinai-Covenant Gendereth to bondage, the Zion-Covenant to liberty. That the Law is a Ministration of Death and condemnation, but the Gospel a Ministration of life and righteousness. Therefore the Sinai- Covenant or Law cannot be a Covenant of Faith or Grace.

Answ. All these particular Scriptures objected, have been formerly cleared, that they conclude not against the Sinai-Covenant's being a Covenant of Faith. Let the Reader look back to the foregoing Resolution, in this Aphorism, in Answer to the I. Opinion, That this Sinai -Covenant is a Covenant of works.

Object. 7. The Condition upon which Life and Happiness is held forth in the Law or Sinai- Covenant, is Perfect Doing; For, Moses describeth the righteousness which is of the Law, That the man which doth those things, shall live by them. Rom. 10. 5. with Lev. 18. 5. Gal. 3. 12. And he denounceth a Curse upon the least failing; Cursed is everyone that continueth not in all things which are written in the Book of the Law to do them, Deut. 27. 26. Gal. 3. 10. But the Condition upon which life and happiness is tendered in the Covenant of Faith, is believing in Christ, Rom. 10. 6. to 12. Doing and Believing, works and faith, are two contrary Conditions of life: Consequently the Law or Sinai- Covenant which requires Doing, unto life, cannot be a Covenant of Faith, but must needs be a Covenant of Works.

Answ. This Objection, as it is most obvious to everyone that reads the Epistles of Paul to the Romans, and to the Galatians: so it is (in my judgment) of greatest difficulty to be clearly and satisfactorily answered. And yet it is of great Consequence, and necessity to be cleared, because otherwise the true Nature and intent of this Sinai-Covenant, as a Covenant of Faith in Jesus Christ, will not be fully and sufficiently evidenced. Several Answers are given, I shall propound them, and pitch upon such as afford best satisfaction.

1. Some express themselves thus; That the Condition of Doing whereunto the Promises are made in the Law, is not an Antecedent, but a Consequent Condition: And that the Perfect Doing, required in the Law so exactly and frequently, is not to be interpreted Legally, but Evangelically. This way Mr. Io. Ball goes, who in his days was a most pious, judicious and shining light in the Church of God. Thus he expresseth his notion more particularly in these words.

True it is, The Promises run upon this condition; If ye obey my voice, and do my Commandments. But Conditions are of two sorts: Antecedent, or Consequent. Antecedent, when the Condition is the Cause of the thing promised or given, as in all Civil contracts of justice, where one thing is given for another. Consequent, when the Condition is annexed to the Promise, as a Qualification of the Subject, or an Adjunct that must attend the thing promised. And in this later sense, Obedience to the Commandments was a Condition of the Promise. Not a cause why the thing promised was vouchsafed: but a Qualification of the Subject capable, or a Consquence of such great mercy freely conferred.

And afterwards he explains himself further; saying; These words, Do this and live, must not be interpreted, As if they did promise life upon a Condition of perfect Obedience, and for works done in such exactness as is required: But they must be expounded Evangelically, describing the subject capable of life eternal, not the cause why life and Salvation is conferred. And by Doing, Sincere uniform impartial Obedience, not exact fulfilling of the Law in every title, is to be understood. Do this and live, what is it more then this? If ye will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar Treasure unto me. Blessed is the man that feareth the LORD, that delighteth greatly in his Commandments. Blessed are they that keep judgment, and he that doth righteousness at all times. Blessed are the undefiled in the way, who walk in the Law of the LORD. Blessed are they that keep his Testimonies, and that seek him with the whole heart. Who so looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, shall be blessed in his deed. To them, who by patient continuance in well-doing, seek for glory and honor, and immortality; Eternal life. Which passages are to be understood of sincere and upright walking: and show who are justified, and to whom the promises of life pertain; but not why they are justified. And in like manner, that of the Apostle, The doers of the Law are justified, may be expounded Evangelically: Not of them that fulfil the Law, which should be justified by their works; but of them that soundly obey, who are justified of grace by faith, not for their works. So he.

But this interpretation, (though in itself very pious,) comes not home to satisfy and remove the force of the Objection: and therefore I cannot acquiesce in it. For, it may be easily Replyed. 1. That, Do this and live, hath something more in it, then those other passages of Scripture alleged by him. They may be interpreted Evangelically: but this phrase in the passages objected can hardly be so interpreted. Partly, because, Doing, in those Scriptures is directly opposed to Believing, as to the point of Justification and life, Lev. 18. 5. with Rom. 10. 5. Gal. 3. 12. Here the Apostle purposely compares the righteousness of works and the righteousness of faith together, (saith Calvin ) that he may the better show the repugnancy of them one to another. Partly, because the curse is denounced upon the least failing, Deut. 27. 26. Gal. 3. 10. But failings in Evangelical obedience are Covered, not Cursed. 2. That, this explication doth not reach the Mystery and intent of this Sinai-Covenant in pressing both Perfect Doing, and Believing: which that Answer, which shall satisfy, must necessarily unfold, as after will appear.

2. Others thus; That the Law may be considered, ¹ More largely, as comprehending the whole Doctrine and Administration of the Sinai-Covenant, as delivered by Moses on Mount Sinai. ² More restrictively, as it is an abstracted Rule of righteousness consisting in Precepts, Threats and Promises; holding forth life upon a Condition absolutely impossible to lapsed man, viz. perfect and perpetual personal obedience to the Law; but denouncing the Curse and death upon the least contrary failing. In the later sense Paul understands the Law in Rom. 10. 5. & Gal. 3. 12. and in this sense, The righteousness of the Law stands in perfect doing, The man that doth them, shall live in them. And the Law, thus taken, is a Covenant of works. In this Sense the Carnal- Jews, (being ignorant of God's righteousness, and seeking to establish their own righteousness, ) did take, or rather mistake the Law; and so did the false Apostles, who obtruded upon divers Churches the necessity of the works of the Law, in whole, or in part, unto justification. But this acceptation of the Law, abstracts the Law from Moses dispensation of it, from faith, and from Christ the Soul of the Law: and so leaves the Law as a mere Ministry of Death and condemnation. For in this sense the Law was not given by Moses at Mount Sinai. And therefore the Apostle condemns the Jews, as ignorant perverters of the true meaning of the Law, while they sought to be justified by their own works: and shows that Moses himself in the Law taught them to look for Salvation in the Messiah, and for that righteousness which is by faith in Christ alone. In the former Sense, which is more Complexive and Comprehensive, Paul understands the Law, in Rom. 10. 4. Christ is the end of the Law for righteousness, to everyone that believeth: and in Gal. 3. 23, 24.— We were kept under the Law, shut up unto the Faith which should afterwards be revealed. Wherefore the Law was our Schoolmaster to bring us to Christ; that we might be justified by faith. And the Law thus taken is a Covenant of Faith in Christ Jesus, holding out life and happiness only upon condition of believing in Christ, in the sight of God. To this effect saith one; The Law in itself considered, exacted perfection of works as the cause of life: But when that was impossible to man by reason of the infirmity of his flesh, it pleased the Lord to make known to his people by the Ministry of Moses, that the Law was given, not to detain men in confidence of their own works but to lead them unto Christ. Whatsoever the Law teacheth, whatsoever it promiseth, whatsoever it commandeth, always it hath Christ for the scope thereof. For though the Law of righteousness promise a reward to the keepers thereof; yet after it hath shut up all men under sin▪ it doth substitute another righteousness in Christ, which is received by Faith, not purchased by merit of works. In both the former and later sense, the word Law seems to be used in that passage; But now the righteousness of God without the Law (viz. strictly 〈◊〉 ) is manifested, being witnessed by the Law (viz. largely taken) and the Prophets: even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe. This Answer cuts asunder the Sinews of the Objection, showing, That the Law largely taken, holds forth life on condition of believing in Christ, and in this Notion it was given in the Sinai-Covenant, which therefore is a Covenant of Faith; That the Law strictly taken requires perfect doing, and in that Sense Moses gave it not, nor is it a Covenant of Faith but of works: But yet it doth not so fully clear the Mystery of the Sinai-Covenant in holding forth life both upon Doing, and Believing, which the Apostle in that 10 ^th to the Romans, and in the Epistle to the Galatians, intimateth evidently.

3. I add therefore, for the unfolding of this Mystery more clearly, and for Answering of this Objection more fully, these few Considerations touching the Law or Sinai-Covenant, and the Condition of life and happiness therein revealed, viz.

(1) That, The Sinai-Covenant was purposely so dispensed as to tender life and happiness upon two opposite and contrary conditions, viz. Works, and Faith; Perfect Doing, and Beleiving. This is clear by Paul's Epistles beyond dispute. ¹ Upon Perfect Doing all in the Law. Rom. 10. 5. Gal. 3. 12. with Levite. 18. 5. The curse being denounced against the least failing, Gal 3. 10. with Deut. 27. 26. ² Upon believing in Jesus Christ the Messiah promised, Rom. 3. 21, 22. & 10. 6. to 12. compared with Deut 30. 11. to 15. See also Rom. 10. 4. Gal. 3 22, 23, 24. To deny this, which is so clear, will but tend to weaken Paul's authority, to darken many Scriptures both of Moses and Paul, and to strengthen the Objection.

(2) That, In this Sinai-Covenant these opposite Conditions, of Perfect Doing under pain of Curse and Death, and of Believing in Christ, are very differently required and revealed. Believing in Christ is revealed very sparingly and obscurely: Perfect Doing▪ very frequently and plainly; if the Series of the text be heedfully observed, and considered. Whence (as Calvin noteth) Though the whole Ministration of the Sinai- Covenant belongs to Moses his office; yet that function most properly and peculiarly seems to be ascribed to him, which consisted in teaching what the true righteousness of works was▪ and what rewards or punishments attend upon the observers or breakers of the Law. Upon which account Moses is compared with Christ; The Law was given by Moses: but Grace and Truth came by Jesus Christ.

(3) That, Though these two Conditions of Perfect Doing, and Believing, be thus differently revealed and required in the Sinai-Covenant; yet Believing in Christ unto life and righteousness was therein chiefly and ultimately intended, and perfect doing only urged upon Israel's Subordination and tendency to that Believing.

That Believing in Christ unto righteousness is chiefly and ultimately intended in the Sinai -Covenant, is plain; 1. From all the former Arguments whereby I have demonstrated the Sinai Covenant to be a Covenant of Faith. 2. From the many Testimonies of the Apostle▪ Paul, declaring Christ, and Faith, and justification by faith to be the very chief scope and intent of the Law or Sinai-Covenant: 3. From Moses himself drawing the Righteousness of Faith from the Sinai-Covenant.

That Perfect doing upon pain of curse and death was urged upon Israel only in subordination and tendency to believing and the righteousness of Faith, is also evident▪ For, 1. Hereby God brought Israel to see the need of a Mediator, and to desire him; which desire the Lord highly commended, giving them Moses as a Typical; and promising Christ, as a true Media •… on. 2. To the Moral Law, the impossible Rule of perfect 〈◊〉 . God added the Ceremonial Law, revealing Christ, the object of believing, And the end of the Law for righteousness to every believer. 3. The Scripture, peculiarly the Law, hath hereby concluded all under Sin, that the promise by faith of Jesus Christ may be given to them that believe. 4. By the Law requiring perfect doing under a Curse, they were shut up unto the faith that should afterwards be revealed. 5. The Law Moral and Ceremonial in this respect was to the Jews, a schoolmaster to bring them to Christ, that they might be justified by faith in Christ.

(4) That, The Condition of perfect doing under pain of Curse and Death, convincing the Sinner of his Sin and misery, leaves him Hopeless in himself, not to trust in his own works for righteousness: But the condition of believing gives him Hope, without himself, in Jesus Christ, to trust to him alone for justification.

(5) That, The Sinai-Covenant tendered life and happiness upon these two opposite Conditions of Perfect Doing under penalty of curse and death; and of Believing in Christ: because both these Conditions were necessarily required to the Sinners happiness, in the Sinner, Or the Sinners Surety. ^1. Perfect doing of all God's Law upon pain of death was required to the Sinners Happiness: Because God's Covenant of works at first made with Adam and with all his posterity in him, but broken by them, cannot be eluded or evaded. They must do it, or Dy: Otherwise God himself should not be just and true. Do. it, in their own persons they could not, because the flesh was weak: therefore they lie under the Curse and Death. This Covenant hereupon (such the contrivance of God's infinite Wisdom and Grace) reveals the Sinners Surety Jesus Christ, who alone could satisfactorily bear this curse upon himself, and perform the Duty of the Law to the uttermost, for the Sinners Redemption and Righteousness. ^2. Believing in Christ is also necessary to the Sinners happiness: because without faith his Sureties Perfect Doing and enduring cannot become his by imputation.

(6) That, Perfect Doing on pain of Death, and Believing in Jesus Christ are so required and conditioned in this: Sinai-Covenant, as to let all men fee, that the Penalty and duty of the Covenant of Works, have their plenary accomplishment in the Covenant of Faith through Jesus Christ alone. For, ^1. Herein perfect obedience is exacted from Sinners under a. Curse: which Obedience is as impossible, as the Curse intolerable, unto Sinners. ^2. Herein Jesus Christ the Mediator and Sinners Surety, is set forth, As bearing the Penalty of the Curse, and fulfilling all Obedience for them most exactly. 3. Herein they are directed unto Jesus Christ by faith, for life and righteousness. Thus according to the tenor of the Sinai-Covenant, The Covenant of works hath it's perfect accomplishment in Christ, by Doing and enduring, all which becomes ours, by believing. Thus the Covenant of works is digested into, incorporated with, and wholly swallowed up by the Covenant of Faith. Thus perfect doing is attained, by Believing.

(7) That, The Condition of Perfect Doing being thus attained by Believing, with greatest ease unties the Knots of many Difficulties, and unveils the Secret of many Mysteries. As,

How Mercy and Truth have met together, Righteousness and Peace have kissed each other. This passage immediately had reference to Israel's deliverance from the Babylonish captivity, and the sweet effects thereof: but Mediately to Christ and our Redemption by him. In Christ these divine Attributes have sweet agreement and accomplishment towards Sinners: which without Christ seemed to be in great opposition. Mercy is expressed to the lapsed Sinner under the Penalty of the Law of works, by giving Christ to be the Sinners Surety: Truth is fulfilled, which threatened Death to the transgression of the Law, while Christ the Surety Dyed for Sinners. Justice or Righteousness is satisfied; while Christ, by perfect doing what the Law could require, and enduring what the Law could inflict, for man's offense, became an odour of a sweet smell to God: And Peace is hereby obtained for them that were by Sin at war with God, to whom by the blood of Christ they are now reconciled. This Sinai-Covenant is so revealed, that therein all this is sweetly intimated. Lyra, Field, and others speak also to this effect.

How Sin may be condemned, and yet Sinners Saved. Sin was condemned in the flesh of Christ, sent in the similitude of sinful flesh, and for Sin: And yet the Sinner is saved, viz. by Christ's condemnation. The Sinai-Covenant, detecting Sin and the curse, condemns Sin: Directing the Sinner to Christ the true Sacrifice and Substance of all the legal shadows, saves the Sinner.

How Sinners are at once Justified, By Perfect Doing, and by Believing. By Perfect Doing, in Christ's Person, to whom the Law drives them, by exacting impossibilities of them: By Believing, in their own persons; whereunto the law allures them, by representing Christ as the Scope and End of the Law to them. Thus its no Paradox for Sinners to be Justified, in the sight of God, both by Works, and Faith: By Christ's Works, By their own Faith.

How Sinners can do nothing, and yet can do all things, the Law requires. In themselves, through the weakness of the flesh, they can do nothing, as the Law requires, viz. exactly, without the least failing: And yet in Christ, the perfect Performer of the Law, embraced by Faith, they can do all things perfectly; Christ's perfect obedience being imputed to thee by Faith. This Sinai-Covenant therefore, requires perfect doing from the Sinner under pain of curse, that it may drive him from himself who can do nothing: And requires Believing in Christ, that it may draw the Sinner unto Christ, who hath done all things that so the righteousness of the Law may be fulfilled in him.

How sweetly the Law and Gospel do agree in one. They are both digested and incorporated together in this one Sinai-Covenant. They jointly conduct the Sinner out of himself unto Jesus Christ that he may be justified by Faith, not by works. They jointly require faith in Jesus Christ unto Justification. They jointly tender eternal life and happiness, upon Believing. They jointly direct Believers, how to walk towards God and man after justification, in order to the promised happiness. How admirable is this Consent and Harmony! In this Sinai-Covenant, the Law was not administered without the Gospel, nor the Gospel without the Law: they were indivisibly conjoined, and inseparably married together: becoming a Legal Gospel, and an Evangelical Law; A Gospel, full of Doing, and a Law full of Believing. Hereby God will have us know, that neither God nor man shall lose by substituting the Covenant of Faith instead of the Covenant of Works, but rather both shall gain: God shall gain a better observance of his Law in the second Adam, then he had in the First; And man shall gain a better righteousness in Christ by faith, then ever they had in themselves before the fall. Thus the Gospel doth not overthrow, but establish the Law, by setting forth Christ the perfectest Performer, of the Law: And the Law is not against the Gospel and Promise, but contributary to it, in that it concludes all under sin, that the Promise by faith of Jesus Christ might be given to them that believe. So that we may, as the Apostle in another case; be astonished and cry out; O the depth of the riches both of the wisdom and knowledge of God!

Thus I have at large unfolded the third thing propounded for clearing the Second Aphorism, Touching the Law given by Moses to Israel at Mount Sinai, as A Covenant: viz. What sort or kind of Covenant the Law was, which was given as a Covenant at Mount Sinai. Wherein I have (I hope) sufficiently made it out; That the Law, this Sinai -Covenant, ^1. Was not given or intended, As a Covenant of Works; ^2. Nor as a Mixt Covenant, of Works and Grace; ^3. Nor as a Covenant Subservient to the Covenant of Grace, distinct in kind from the Covenant of Grace and Nature; But that it was given and intended as A COVENANT of FAITH, or Grace, in Jesus Christ: Not withstanding all Doubts and Objections of any moment to the Contrary.

I have hereupon insisted the more particularly and fully, Because; ^1. This is, without exception, the hardest Gordian-Knot •… ounty, both in this and all other Covenant-Administrations. ^2. This point rightly stated and cleared, Gives singular light to the whole stream and current of Scriptures both of Old and New Testament; Excellently illustrates the Order, Beauty and Mystery of God's Covenant-proceedings, and Discloseth the true use and intention of the Law thus molded up into a Covenant-frame, purely Evangelical. ³ This Sinai-Covenant is much mistaken by very many, and but darkly apprehended by Most. ⁴ And because This Sinai-Covenant hath been a very intierate Mystery to myself, having heretofore been not a little puzzled in my Notions about it, and finding very little clear Satisfaction either in Books, Sermons, or Conferences, though with godly and judicious Ministers touching this Covenant-Expressure. Whereupon I am the more desirous to impart the grounds and matter of my satisfaction to others, that they also may possibly receive some competent satisfaction with me. And now having (through the good hand of my God) passed this great rub, what remains; will be more easily and speedily dispatched.

IV. Why the LORD from Mount Sinai, Gave this faederal Law, or Covenant of Faith, by Moses to Israel: is the fourth and last thing to be evidenced, before we come to Inferences.

This particular will receive a quick dispatch: As being in effect resolved already. For I have formerly declared Sundry Causes or Reasons, Why God gave his Law to Israel at that time from Mount Sinai by Moses: All which are also Reasons why God at that time gave his Sinai- Covenant to Israel. For God's Law and Covenant at Mount Sinai; or God's Sinai-Law, and his Sinai-Covenant are wholly and entirely one and the same in Moses Administration; Though Law, and Covenant, may come under divers Notions, in our Abstractive Consideration of them. Therefore change but the word Law in those Reasons, into the word Covenant: And you have a full Resolution to the present Particular. For The Law was not Given at Mount Sinai,-Absolutely and abstractively as a mere naked Law: But Relatively and Concretively as A Covenant, yea as a Covenant of Faith betwixt God and Israel. Now therefore thus laying hold of this compendious and gainful advantage for accelerating my progress in this subject, I proceed to Inferences from the whole.

V. Inf •… ences, resulting from the body of this Aphorism thus explained and proved, are divers. Was the Law, promulgated on Mount Sinai, given as a Covenant; and that not of Works, nor mixed, of Works, and Faith, nor Subservient only to the Covenant of Grace, But as a Covenant of Faith in Jesus Christ? Then,

I. Hence, God's giving of his Law to Israel at Mount Sinai, was an Act of his Singular Grace and Favor towards Israel. Had God dealt with Israel at Mount Sinai only in an Absolute way, as a Supreme Lord and Law-giver, giving them only a mere Rule of life, and Absolute Law of Holiness and Righteousness, without the least reflection or respect to any Federal Contract with them: This had been an Eminent Act of his Divine favor and respect to Israel, above all other Nations; ^1. That, God would so far own them; ^2. So far reveal a Specimen and representation of his Holy and Righteous Nature to them, viz. His Holy and Righteous Law; ^3. So far hold forth this shining Torch of Caelestial light unto them, for guiding of their steps in the Darkness of this world; ^4. So far distinguish betwixt Israel and all other People. But that God should at Mount Sinai give his Law to Israel, 1. As A Covenant: 2. As A Covenant of Faith: This was a Singular and supereminent Act of Divine favor unto Israel. For,

1. God's giving his Sinai -Law as a Covenant to Israel, hath in it three Great intimations of divine Grace and favor, viz. God's Condescention. Israel's Ascension. And Familiar Union and Communion betwixt God and Israel. 1. God's condescension to Israel. The highest God stoops so low, as to take a Covenant-way with Israel: with newly redeemed Servants, and despicable dust and ashes, with spiritually enthralled sinners. And will the Most High stoop in a Covenant-way to such worms▪ We read not of such his Condescention to the glorious Angels. 2. Israel's Ascension and Elevation towards God. As God stoops below himself: So Israel rises up above themselves, by this Covenant. God's Covenant, as a Golden chain, draws the creature nearer God; yea joins the creature with God: This lifts the creature above itself. 3. Familiar Union and Communion betwixt God and Israel. God and Israel agree in this Covenant: Theres their foederal union. God and Israel thus agreed walk together, God in performing Covenanted-blessings, Israel in performing Covenanted-duties: Theres their Federal Communion. This Union and Communion is betwixt God and Israel, not as at odds or distance one from another, but as brought nigh together in love: Here's the •… iliarity of their Union and Communion. A Covenant is a Cure of Strangeness: A bond of Familiarness. Herein God deals familiarly with Israel: God is Israel's, and Israel is God's.

2. God's giving his Sinai -Law to Israel, not only as a Covenant, but as a Covenant of Faith in Jesus Christ, sets forth God's most compassionate Love and favor to Israel in many respects. ^1. Hereby, Christ is revealed, as the Mystery of this Covenant, the object of their Faith, and the Author of their Happiness. ^2. Hereby, All spiritual blessings in Heavenly things, in Christ are assured. As Redemption from Sin and Death; Reconciliation to God, Sanctification of their Natures, Justification of their Persons, Adoption into God's Family, Communion with God, And hope of Glorification in heaven forever with Jesus Christ. ^3. Hereby, Faith is required for actual appropriating of all these benefits unto them. ^4. Hereby, the Gospel of God bringing Salvation is preached to them for their present and future Consolation. He showeth his words to Jacob, his Statutes and his judgments unto Israel. He hath not dealt so with any Nation: and as for his judgments, they have not known them. Praise ye the LORD.

II. Hence, The Sinai-Covenant being a Covenant of Faith, not only Revealed Christ, but discovered him with some further Manifestation then did the foregoing Covenants. Christ is the Center, Soul and Life of the Covenant of Faith in every period and dispensation thereof: consequently of this, which is a Covenant of Faith. And forasmuch as God still riseth in his Covenant-Administrations to greater and greater perfection, beginning with the most dark and imperfect, and ending with the most clear and perfect discoveries of Christ and Covenant-favors: therefore proportionably this Sinai-Covenant Reveals more of Christ then any, yea then all that went before. The first Covenant-expressure from Adam till Noah, Revealed Christ, as The Seed of the Woman, that should be at enmity with the Serpent, and bruise the Serpents Head. This was most obscurely and imperfectly. The second from Noah till Abraham Revealed Christ, as The water that saves his Elect in the Ark of the Church from destruction with the ungodly. This was somewhat more clearly. The third from Abraham till Moses, Revealed Christ, as The primary and eminent Seed of Abraham according to the flesh, in whom all the families of the earth should be blessed. This was yet more clearly and perfectly. But the fourth from Moses till David, yea till Christ the true David, which is this Sinai-Covenant, Revealed Christ much more clearly and fully then all the foregoing Dispensations. Take these few Instances for Demonstration hereof; The Sinai -Covenant Reveals Christ, ^1. In his more Particular Discent. ^2. In his Person. ^3. In his Office. ^4. In his States wherein he executed his Office.

1. In his more particular descent. Not only as the Seed of the Woman, nor only as the Seed of Abraham, but as the Seed of Israel. The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me: said Moses to the people Israel. This Prophet, the New Testament interprets to be Christ.

2. In his person, and Natures constituting his Person. That he should be God-man, God manifested in the flesh; God dwelling in the Tabernacle of flesh. The Tabernacle wherein God dwelt between the Cherubims, and whereby he visibly testified his presence in the midst of Israel; was a Type of Christ's Tabernacle and temple of the flesh or Human Nature, wherein the fullness of the God-head dwelt bodily, that is, Personally. The word was made flesh, and Tabernacled amongst us: as the Greek signifies. Hence it is that his flesh is sometimes called. The Tabernacle, Sometimes the Temple: In reference to the personal inhabitation of the God-head therein. In like sort, the God-head and Manhood of Christ were shadowed out, by the Altar, and the Sacrifices offered up thereon. The Altar was anointed, dedicated, Sanctified to be most Holy, that it might Sanctify the gifts thereon, and that whatsoever touched it might be holy This signified the God-head of Christ, greater then the gift and Sacrifice of the Manhood, and Sanctifying the same. Christ is called, The Altar: Christ is called, The Sacrifice: and Christ is called, the Priest; The High-priest, the Minister of the Sanctuary and true Tabernacle. How was he at once The Altar, The Sacrifice, and High-priest? He was the Altar as God sanctifying himself: The Sacrifice as man, consecrated through sufferings: And the Priest, as both God and man. For Christ through the eternal Spirit offered himself without spot to God. In the former Covenants they had no such discovery of Christ's Person.

3. In his Office. That Christ should be a Mediator betwixt God and man. For, Israel extremely terrified by God's immediate voice and Presence, could not endure it, but desired Moses to pass betwixt God and them, and God approved their desires, And so the Law was ordained in the hand of a Mediator, viz. Moses. In which Mediatory Office Moses typified Christ the true Mediator, as God's promising Christ, the Prophet like Moses at the same time intimates. Nor did this Covenant set out Christ only as a Mediator, more Generally; but it also delineated his Mediatory office in the chief branches of it, Particularly, viz. Prophecy, and Priesthood and King-ship. Christ's Prophetick function: In that he is Promised to be a Prophet like unto Moses, in whose mouth God would put his words, and he should speak to them all that God should command him. As a Prophet he should reveal the whole will of God for their Salvation. 2. Christ's Priesthood: In that he is A great High Priest; typified by the Levitical Priesthood, especially by the High Priest. The principal Acts of Christ's Priest-hood were these. viz. ( ¹ ) Expiation, or purging away of the sins of his Electby his own death and blood, by the Sacrifice once for all, whereby he of himself fully satisfied his fathers justice. This was typified in all the bloody Sacrifices offered by the Priests in the time of the Law. ( ² ) Ascension and entrance into the true Holy of Holies Heaven itself through his own blood, by a new and living way which he hath Consecrated for us, through the veil, that is to say, his flesh rent and crucified. This was fore-shadowed by the High-Priests entering once a year into the Holy of Holies through the veil with the blood of others. ( ³ ) Intercession for his elect at God's right hand. He ever lives to make Intercession for us. — Christ is entered into Heaven itself, now to appear in the presence of God for us. — We have an Advocate with the father Jesus Christ the righteous. This was prefigured out by the High-Priests burning a perpetual Incense morning and evening upon the golden Altar for Incense before the veil, by the Ark of the Testimony before the Mercy-seat. ( ^4. ) Benediction of his people Christ hath redeemed us from the Curse of the Law, being made a curse for us:—That the blessing of Abraham might come on the Gentiles through Jesus Christ: That we might receive the Promise of the Spirit through Faith. And Peter tells the Jews also, Unto you first, God having raised up his son Jesus, sent him to bless you, in turning away everyone of you from his iniquities. This was fore-typed in the Priests Blessing the People in the Name of the LORD: the form of which Blessing was prescribed to them. 3. Christ's King-ship also, whereby he Gathers Governors and Protects his Elect, but •… ubdues his and their Enemies under his and their feet: was also intimated under this Sinai. Covenant; Partly under the Type of Moses, who as a Prince rescued them from under the rigorous Egyptian bondage by the mighty hand of his God upon him, and Governed them as a mighty Prince in the wilderness forty years together. Moses commanded us a Law, even the inheritance of the Congregation of Jacob. And he was King in Jeshurun, when the Heads of the people, and tribes of Israel were gathered together. Partly, under the type of Joshua, who subdued the Kings and Nations that were enemies to Israel, and settled them in the promised Rest of the Land of Canaan. Partly under the Type of King David who completed the victories over the Jebusites and other enemies of Israel.

Thus the Sinai-Covenant Revealed Christ in his Mediatory office, as Prophet, Priest and King. As Prophet he was revealed and Promised presently upon the Promulgation of the Law Moral: As Priest he was revealed and shadowed out in the Law Ceremonial: And as King he governed the Commonwealth of Israel by the Law Judicial, till that outward Politie was swallowed up in the Spiritual Kingdom of Jesus Christ under the New Testament.

4. In his two distinct States or Conditions, of Humiliation and Exaltation, wherein he executed his Mediatory office, The Sinai-Covenant set forth Christ. 1. In his Humiliation: ( ¹ ) That he should become man, and descend of the Jews according to the flesh. The LORD thy God will raise up unto thee a Prophet, from the midst of thee, of thy brethren. ( ² )▪ That he should suffer death and shed his blood for the sins of his people: This was signified by the Death and blood of all the Levitical Sacrifices under the Law, they being peculiar Types of Christ crucified. 2. In his Exaltation. ( ¹ ) That he should revive and rise again from the dead. This was notably signified by the Scape-goat. When the High-priest was to go within the veil into the most Holy, he was to take two goats, The one to be killed for a Sin-offering, whose blood he was to carry within the veil, and Sprinkle it upon the Mercy-Seat and before the Mercy-Seat to make an atonement; The other, to be presented alive before the LORD, to make an atonement with him, and to let him go for a Scape-goat into the wilderness, after Aaron had laid both his hands upon his head and had confessed over him all the iniquities of Israel and all their transgressions in all their sins, putting them upon the head of the goat. By the former Goat -was prefigured Christ's death and blood purging away our sins, by which he entered into Heaven itself: By the latter, Christ's reviving and Resurrection from the dead, bearing our sins far away us. He was delivered for our offenses: and was raised again for our justification. ( ² ) That he should also ascend into Heaven. This was Typed out by the High-priests entering once a year into the most holy place, a Type of Heaven.

These and divers other ways, Christ was Revealed in this Sinai-Covenant more fully, then in all the former Covenants. And the more we have of Christ in any foederal dispensation, the more excellent that Covenant must be acknowledged: Christ being the very Marrow, Center and Soul of the Covenant.

III. Hence, God's Israel of old was saved by the same Christ under the Sinai- Covenant, whereby the Israel of God is now saved under the Zion- Covenant. That there was a Sinai-Covenant, and a Zion-Covenant, (That, answering to Hagar the bondwoman, and in the manner of administration gendring to bondage; This, answering to Sarah the free woman, and in the manner of administration gendring to liberty and spiritual freedom;) is very clear in the Apostles Allegory. That the Sinai-Covenant was not a Covenant of works but a Covenant of Faith in Jesus Christ, as well as the Zion-Covenant, hath also been abundantly proved. Consequently, The same Christ and Savior of Sinners, who is yesterday, and today, and forever the same; The same Redemption, Sanctification, Justification, Adoption and Glorification, even the same complete Salvation by Christ, was revealed in both Covenants; though in different manners and degrees. For, this is the peculiar Nature and Scope of the Covenant of Faith to Reveal Sinners Salvation by Jesus Christ alone through Faith: as hath been formerly cleared in handling the Covenant of Faith, more Generally▪ Now if the people of God were saved by the same Christ, both under the Sinai-Covenant, which was the Old Testament, And under the Zion-Covenant, which is the New Testament: Hence,

1. All the Lord's saved, under both the Sinai and Zion- Covenant, under both the Old and New Testament, are joint-members of one and the same Mystical body of Christ. All Christ saved are members of his body, Christ is the Head of the Church, and he is the savior of the Body. He is Savior of none, but of them of whom he is head▪ he is Head of none, but of his own Mystical members, which collectively taken, are his mystical body. Hereupon all Christ's saved ones under Old or New Testament, are joint members of one and the same Mystical body of Christ. Christ having reconciled both Jews and Gentiles unto God in one Body by the Cross: hath made them fellow-Heirs of the same Kingdom, fellow-Citizens of the same spiritual Jerusalem, fellow-inhabitants of the same house of God, and fellow-members of the same mystical body of Christ; enjoying as Saints, not only Comunion with Christ, but also with one another in him.

2. Not only Carnal and Earthly, but also spiritual and heavenly Blessings were revealed to the faithful under the Old Testament or Sinai- Covenant, as well as under the New-Testament or Zion- Covenant. For, this Sinai-Covenant, as a Covenant of Faith, revealed Christ to them: and Christ hath fundamentally and virtually all Spiritual blessings in him, brings effectively all Spiritual blessings with him. Christ is Abraham's eminent Seed, in whom all the families of the earth are blessed. He blesseth, Primarily with Spirituals: as with the promise of the Spirit (viz. the promised Spirit) by faith: Conversion from iniquities to God; yea, with all spiritual blessings in Heavenly things in Christ, God quickening us together with Christ, and raising us up together, and making us sit together in heavenly places in Christ Jesus. Secondarily with temporals, cast in as additional advantages to the true seekers of God's Kingdom.

Therefore, the Socinians do greatly derogate from the rich grace of God to the faithful under the Old Testament this Sinai-Covenant, whilst they say, That therein God promised to them neither Eternal life, nor the Holy Spirit; but reserved them, as the proper and peculiar gifts of the New-Testament, till Christ's coming; and that if eternal life should have been promised under the Old Testament, The New Testament should not have better Promises then the old. Answ. The folly and falsehood of this Opinion may thus in brief be discovered. 1. Christ was abundantly revealed and promised under, and in this Sinai-Covenant (as hath been shown;) and this, as a Redeemer, Justifier and Sanctifier in ordinances for expiation and purification as a Prophet, Priest and King. Consequently, The Spirit of Christ was promised; for Christ Sanctifies none but by his Spirit; And eternal life was Promised; for all these spiritual blessings in Christ, Are revealed in order to eternal life, have an indivisible connection with Glorification, And are eternal life in the foundation and inchoation thereof. 2. God promising Christ under the Old Testament, promised all things in him: as God performing and giving Christ under the New Testament, gives freely all things with him. 3. God in this Sinai-Covenant revealed and promised Canaan, the land of Rest; Consequently he promised Heaven and eternal rest therein; Their life and Rest in Canaan being a Type of their eternal life and Rest in Heaven, as hath been manifested. 4. The faithful under the Old Testament obtained eternal life. For, ( ¹ ) Before the Sinai -Covenant, Enoch walked with God, and so pleased him▪ that God took him up bodily into Heaven, and translated him, that he should not see Death: and God styled himself at the bush, The God of Abraham, the God of Isaac, and the God of Jacob: and Christ adds, God is not the God of the dead▪ but of the living, for all live unto him. How are Abraham, Isaac and Jacob living unto God: but in their Souls, which being Spirits of just men made perfect, live in Heaven with God? Now if the faithful before the Sinai-Covenant, under more imperfect Covenant-administrations obtained eternal life: how can eternal life be denied to them that lived under the Sinai-Covenant, which was a more perfect dispensation? ( ² ) Under the Sinai-Covenant, Moses was at his death made partaker of heavenly glory, and Elias was carried up to heaven in a fiery chariot with a whirl-wind: and these two Moses and Elias appeared in glory with Christ at his transfiguration, and spake of his▪ decease which he should accomplish at Jerusalem. ( ³ ) The Socinians themselves confess, That all who under the Old Testament worshipped God from the heart, and were obedient to him, obtained eternal life, which they hoped for, although it was not promised unto them. God performing more then he promised. Seeing then the faithful under the Old Testament obtained eternal life: consequently eternal life must needs be promised to them. For, how should they obtain eternal life, but by Faith and Hope? and how should they believe or Hope, without a word of promise in Christ, the only foundation of faith and hope to lapsed sinners? Without a Promise, Faith is not Faith, hope is not hope, but groundless Presumption. 5. The New Testament Promises are better then those of the Old; not in kind; but in Degree. Revealing spirituals more clearly, fully, spiritually.

3. The Sinai- Covenant or Old Testament, and the Zion- Covenant or New-Testament, are for substance one and the same: though they differ never so much in the Circumstance or Manner of administration. Forasmuch as The Salvation of lapsed sinners by one and the same Christ through Faith, is the substance of them both; The chief Matter and Scope of them both: Though differently set forth in them both. In that, Christ was set forth darkly, as to come afterwards, to the Jews only: In this, Christ is set forth clearly, as come already, and to all Nations.

IV. Hence, The Sinai- Covenant intended not Sinners Justification in the sight of God by works, but only by Faith in Jesus Christ. Why? For that the Sinai-Covenant▪ is not a Covenant of works: but a Covenant of Faith. Had it been a Covenant of works, it had peculiarly intended and revealed Justification by works: but being a Covenant of Faith, as hath been proved abundantly, it intends and Reveals Justification by faith only in Jesus Christ. For, every Covenant holds forth such a Righteousness and Justification for kind, as is agreeable to the Nature and kind of such a Covenant respectively. This the Apostle testifies saying, But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. The Law itself testifieth, Th •… that the righteousness of God (viz. which God hath ordained, revealed, and will accept,) is without the Law: that is, by faith without the deeds of the Law. So that, Christ is the end or scope of the Law for righteousness to everyone that believeth. And Paul alledgeth Moses and the Law itself, to prove The Righteousness of Faith The Law therefore, which is this Sinai Covenant, intended Sinners Justification only by faith in Jesus Christ before God. So then, Hereupon we may clearly conclude,

1. That, The Jews, through ignorance of God's righteousness, ran into a great and fundamental error in the point of Justification, whilst they went about to establish their own righteousness by the works of the Law; and so come short of the righteousness of God This the Apostle plainly condemns in the carnal Jews: and the greatest part of the Jews split upon this Rock, not being able spiritually to discern the Mystery of the Law, viz. Christ the end of the Law for righteousness to every believer. Therefore the Gentiles which followed not after righteousness (viz. not by the deeds of the Law) have attained to righteousness, even the righteousness which is of faith. But Israel which followed after the Law of righteousness hath not attained to the Law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the righteousness of the Law: for they stumbled at that stumbling stone. viz. Jesus Christ.

2. That such teachers, as urged the Law of Moses, and the works of the Law, upon any of the Primitive Churches as necessary unto Justification, were false teachers, false Apostles: not preaching the Gospel, but perverting the Gospel of Christ; not edifying, but subverting the souls of believers. Such false teachers began to creep into the Roman and Galatian Churches: whereupon Paul wrote those two excellent and most accurate Epistles, clearly stating the Question about Justification and proving Justification before God by Faith alone in Christ, without the deeds of the Law. Such false-teachers also, before that time, came from Judea to Antioch, and exceedingly disturbed the Church there, teaching the Necessity of Circumcision and keeping of the Law of Moses unto Justification: whereupon that famous Apostolical Syned met at Jerusalem, stated the Question for Justification by faith, Censured the false-teachers, and by Decrees, established and comforted the Churches of Antioch, Syria, and Silicia, in the truth. And, in like sort, The Antichristian Doctors now under the Papacy maintaining Justification in the sight of God by works of the Law, as Bellarmine, Stapleton, Suarez, &c. are false-teachers, either mistakeing or perverting the true intent of the Law in the Sinai-Covenant.

3. That, The Law, as promulgated in the Sinai- Covenant, nor was, nor could be contrary, destructive to the Doctrine of Faith in the Gospel. For, the Law, so promulgated, intended Justification by Faith only. Is the Law then against the Promises of God? God forbid. ( ^x ) Do we then make void the Law through faith? God forbid: yea, we establish the Law.

Object. If the Sinai- Covenant intended not Sinners Justification before God by works, but by Faith only, whence is it that the whole stream of that Covenant runs, so much upon works in the Commands, Promises, and Threats thereof; as if life and righteousness were to be had only by Doing, not by believing.

Answ. To this I Answer, a few things briefly. viz.

1. Though the Sinai -Covenant runs much, yet it doth not run altogether upon Doing. It requires Believing also, as hath been shown: Reveals Justification in the sight of God only by believing.

2. The clear Revelation of the Mystery of Faith was purposely reserved till Christ's coming, to be one of the glorious Privileges of the New Testament, as the Apostle intimates. The Lord therefore in this Sinai-Covenant, and before, revealed the righteousness of faith more darkly, and obscurely to his Infant-Church under age; but yet sufficiently for their Salvation.

3. The stream of the Sinai-Covenant runs much upon Doing, and Perfection of Doing; Partly, To Convince that carnal people of Israel (so addicted to acquiesce in their own works,) that they could never be justified by their own doing, because they could not do perfectly without sin. Partly, To force men to seek out unto Christ by faith, who is the only perfect doer and fulfiller of all that the Law can exact to the uttermost. Partly, To let Israel see, That sinners cannot be justified, unless his Law be exactly fulfilled by sinners, or by their Surety Jesus Christ. Partly, To instruct them, That though God intended not their works and obedience as an Antecedent condition requisite to their Justification; yet he intended them as a Consequent condition and Qualification in justified persons, as fruits of true Faith, and the way towards the attainment of the Promises.

V. Hence, The Sinai-Law was Israel's Gospel. For, The Sinai-Law was given as a Covenant of Faith: and every Covenant of Faith