both set before us Christs death and obedience and our communion with him and also confirme our faith and confidence in him As their Sacraments were parts of their profession and were testimonies of their love to God and were accounted Gods worship so are ours As their Sacraments did distinguish them from Pagans Infidels and all strange Sects so doe ours As their Sacraments had God their Authour so ours Ours and theirs are both Seales of the righteousnesse of Faith both are effectuall to beleevers onely both have the same effects increase of faith hope confidence love charity among men and the like Thus farre theâ—e two Covenants agree in the Seales Lastly they agree in the generall successe effect and sufficiency for both of them have had good successe and taken effect and bin sufficient to beget grace in the Elect to bring all true beleevers to eternall salvation and blessednesse As the Covenant plainely revealed in the Gospell brings all true Christians to beleeve in Christ and to finde comfort and salvation in his Mediation Intercession Righteousnesse Resurrection and victory over death So by the Covenant made of Old with the Fathers Adam Abel Enoch and Noah were brought to beleeve in Christ and were saved Enoch by faith in Christ was translated Noah by faith made the Arke to the saving of himselfe and his houshold Abraham saw by faith the day of Christ and by beleeving in him was justified Iob rejoyced that Christ God would plead for man with God and the Son of man for his friend and neighbour Iob 16. 21. and professed his faith and confidence in the Resurrection of Christ his Redeemer Iob 19. 25. CHAP. XIII The difference betweene the Covenant made with the Fathers and the Covenant with us THey differ divers wayes The first which is indeed the greatest difference of all is in respect of the darknesse and obscurity of the one and the plainnesse and perspicuity of the other The Covenant with the Fathers was every way and in every point more darke and obscure involved in types and shadowes of Christ The Covenant in the Gospell is plaine and perspicuous it removes the vaile and shewes Christ the substance with open face In the Old Covenant the severity of Gods justice and his just wrath and enmity against sinne did not so plainely appeare because the effect of them was not made manifest upon his own dear Sonne our Mediatour untill he came to suffer actually such ignominy reproach agonies and a most ignominious and cursed death for our sinnes which he tooke upon him to beare and which were imputed to him and punished in him our surety Gods not sparing him but afflicting him with all his stormes and delivering him up to hellish paines and agonies and to a cursed death doe wonderfully shew his infinite wrath against sinne which was but slenderly and darkely revealed to the Fathers in Types and Figures in the slaughter of Beasts and burning of sinne-offerings So likewise though in the Old Testament we reade of God and some mention of his Sonne Psalm 2. 12. Prov. 30. 4. and of the Spirit of God and doe finde many phrases which signifie more persons then one or two in one Iehovah yet the Mystery of the Trinity was not so fully revealed as now it is in the Gospell wherein wee have plaine affirmation of three distinct persons the Father the Son and the holy Ghost in the unity of Gods essence and all the three are said to be one though by distinct properties and divers works they are described unto us severally and distinguished one from another And hereby we see that the new Covenant of the Gospel is more plaine and the old more darke in respect of the parties God and man betweene whom the Covenants are made Secondly in the old Christ the Mediatour was darkly shadowed out to the Fathers they had onely this knowledge of Christ that they should be saved by a Mediator that this Mediatour should be the seed of the woman that he should be the Archangell or Prince of Angels and Emanuel God with us yea and should be called the mighty God and should make atonement for sinne and bring in eternall righteousnesse But how God and man should in him become one person how God in him should be incarnate and humbled and stand in our place and beare our sins how he should fulfill the law in every particular point how he should satisfie Iustice and suffer the wrath of God these things were not distinctly nor fully revealed unto them only the extraordinary Prophets had some foresight of them and did more plainely at sometimes describe some of them But now in the Gospel wee see the person of our Saviour and his two Natures most plainly set forth before us the manner of his Birth and Incarnation the personal union of his Natures the manner of his obedience death and satisfaction and the particular uses of them as also the vertue of his resurrection and ascension And therefore the new Covenant is more plaine in respect of the Mediatour Thirdly all the promises of eternall life and Salvation and the condition on mans behalfe how and after what manner it should be performed also the things signified and confirmed by the seales were farre more darke and obscure in the old Covenant But in the new Covenant of the Gospel all these things are so plaine that even children may learne and understand them And thus in all respects and in all parts the Old was more obscure and the New is more plaine And this is the first and the maine difference Out of this there doe arise two other even a second and third difference betweene these Covenants The one which is the second in order is a difference in the parties received into the Covenants The old Covenant because of dimnesse and obscurity did shine forth but a little and gave light onely to them who were neare at hand and hereupon it came to passe that it reached to a very few sometimes but to one or two families and when it was in greatest force but to one Nation and people of the world But the new Covenant in brightnesse of knowledge and plainenesse of revelation doth shine like the Sunne and gives light farre and neere to all Nations even to them that sate in darkenesse and in the shadow of death And hereupon it comes to passe that people of all Nations are received into this Covenant and the parties which now enter league with God are not some few men or some one Nation but all Nations and people of the world God is one party and all Nations of the earth are the other party A third difference consists in the power efficacy successe and effect which is divers in these two Covenants For howbeit they agree in these generally because both of them have had successe taken effect and beene of power to bring many to salvation as is before noted Yet by
of the old Testament and the same renewed and more fully explained in the Gospell AFter the agreement and difference betweene the Covenant of nature and the Covenant of grace plainly laid open I proceed to shew how the second Covenant to wit the Covenant of grace doth agree and differ in respect of the divers publishings and promulgations of it in the old and new testament The Revelation of it in the old Testament I have reduced to two heads The one is that by which it was revealed to the Fathers before the Law and renewed in divers ages as first to Adam secondly to Noah thirdly to Abraham Isaac and Iacob The other is the revealing and renewing of it with Israel in the wildernesse in the giving the law by the Ministery of Moses after which it continued in one stay untill the coming of Christ With these two my purpose is now to compare the Covenant as it is now fully revealed in the Gospel And first with the Covenant as it was revealed to the Fathers before the Law That old and this new doe agree divers wayes First the parties in generall are the same in both Covenants In the Covenant with the Fathers the one partie was God offended by mans sinne and provoked unto wrath and displeasure by his rebellion and so made a consuming and devouring fire unto him And the other party was man by meanes of his fall and corruption now made a rebell and enemy unto God and as stubble and drosse before his presence And in the Covenant as it is revealed in the Gospel the parties are still the same even God offended and man the sinner and offender Secondly they agree in this that a Mediatour is required in both betweene the parties God and man so farre separated and standing at so great a distance for to make up the breach and the league between them being at so great odds And both have one Mediatour Iesus Christ the promised seed who alone in heaven and earth is able to stand before the devouring fire and to make atonement betweene God and man For that seed of the woman which in the first making of the covenant was promised to Adam to break the serpents head Gen. 3. that seed which was promised to Abraham and Isaac in whom all the Nations of the earth should be blessed Gen. 12. and 22. that Shiloh which Iacob spake of in his blessing of Iudah Gen. 49. He was the Mediatour in the Covenant betweene God and the Fathers before the law And he is no other but Iesus Christ who came in the fulnesse of time who by having his heel bruised in his sufferings hath broken the serpents head that is destroyed the workes of the devill who by his Apostles Gal. 3. 9. hath called all nations to the participation of Abrahams blessing and to justification by faith in him and who was made and born of a woman a pure virgin by the power of the holy Ghost Luk. 1. 35. and is now and ever hath beene yesterday and to day and the same for ever a perfect redeemer and eternall Mediatour of the Covenant now under the Gospel as appears Ioh. 8. 56. and 14. 6. Ephes. 4. 16. Heb. 13. 8. Thirdly in both these Covenants the substance of the promises is one and the same As we have the promise of spirituall Life by the Communion of the holy Ghost both of the life of grace in this world and of the eternall life of glory in the world to come so had all the Fathers from the beginning As we have the promise of a true right and title to all earthly blessings also in Christ so also had they As God is given to us in Christ to be our portion So he by Covenant gave himselfe to them to be their God As we have Christ God and man given unto us to be our Saviour and his righteousnesse and obedience with all the merits of his death to be apprehended by faith for our justification so had they from the first time of the promise All this the Apostle sheweth most plainly Heb. 11. where he sheweth that the forefathers did by faith receive not onely earthly blessings as the Land of Canaan deliverance from enemies and oppressors safety from the flood but also they embraced the promises of a better life and of a better country even an heavenly and God is not ashamed to be called their God for he hath prepared for them a city ver. 16. They received Iesus Christ by saith and did so firmely beleeve in him that they esteemed reproach for his sake greater riches then all earthly treasures vers. 26. they by faith became heires of his righteousnesse vers. 7. and Act. 15. 11. we saith the Apostle beleeve to be saved by the grace of our Lord Iesus Christ even as they Fourthly the Covenant made with the Fathers agrees with the Covenant now under the Gospell in one and the same condition on mans behalfe to wit the perfect righteousnesse of the Law and perfect obedience to the whole revealed will of God performed not by every beleever himselfe but by his Mediatour Iesus Christ God and man in mans nature This righteousnesse was made theirs and is made ours by one and the same meanes even by communion of the Spirit and by true faith laying hold upon it applying it and offering it up to God Both the righteousnesse and the meanes by which it is made ours are free gifts and graces of God both to the Fathers and us Neither they were nor we are sufficient of our selves or fit to performe any thing for salvation or to receive salvation when it is offred freely all our will all our sufficiency and all our fitnesse is of God and ever hath beene And therefore howsoever Christ his righteousnesse and satisfaction made unto God in the nature of man may in respect of Christ our head be called a condition of salvation which God required on mans behalfe yet in respect of us and the Fathers also it is rather a part of the blessing and one of the free promises in the Covenant and at our hands God requires no condition at all but such as he himselfe doth freely of his grace performe and worke in us and for us And therefore as the Covenant which God hath now made with us so also that Covenant with the Fathers before the Law was foedus gratuitum a free Covenant of Grace Fiftly the Covenants both Old and New agree in the Seales divers wayes First as in that Old so in this New outward Seales and Signes are required for to seale and confirme them Secondly as their seales did signifie the shedding of Christs Blood and his cursed death for mans sinne also mortification and sanctification so doe the seales of Baptisme and the Lords Supper which are annexed to our Covenant As their Seales did both teach the manner of mans redemption and also did serve to confirme their faith in it so doe ours
new Covenant though the substance be the same Experience teacheth this For when a man that hath a I ease of twenty yeares in an house gives it up and takes another of the same terme in more full and plaine words or when upon some defect which he findes in his deed of sale either in the forme of conveyance or in the sealing and the witnesses hee gives up his former deed and takes another of the same land sealed with other seales and testified by other witnesses this wee call a new deed though the land be the same and the purchase all one in substance and true meaning Now thus it is betweene the Covenant of Grace now under the Gospell and the same Covenant before the comming of Christ Though this is the same in substance and the salvation promised is the same even that wch is onely in Christ yet the manner of sealing is much altered and inverted and the outward seales also The Covenant had before many seales as Circumcision the Passeover and all the Sacrifices Ceremonies Types and Figures of the Law now it hath onely two Baptisme and the Lords Supper The old Seales were darke and obscure and had Christs image but dimly imprinted into them The new have a more lively resemblance of Christ In Baptisme there is the print of the whole Trinity The Father the Sonne and the Holy Ghost And the signes in the Lords Supper are so like unto the Body and Blood of Christ that they are called by the same name Before the Gospell the Covenant was first sealed typically by Christs Blood and at last by the Blood it selfe Now the Covenant is first sealed by the Blood of Christ it selfe and afterwards to the end of the world it is sealed to us by evident signes and remembrances of Christs death given by himselfe as pledges to us The old seales were mutable the new are unchangeable The old sealing was much in outward shew and very little inwardly by the spirit The new is little in outward shew but more by the inward worke of the spirit The word of the covenant is now more abundantly written in mens hearts according to the word of the Lord Ier. 31. 33. This is the new Covenant I will put my law in their inward parts and will write it in their hearts Which words are to be understood thus not that the fathers had not the word written in their hearts but that it was not so deeply written nor in the hearts of so many as now it is Wherefore the seales and the manner of sealing being so much renewed and inverted we may truely call this a new Covenant Thus you see the description of the new Covenant now under the Gospel and the true reasons why it is called the new Covenant even when it is compared with the Covenant made with the Fathers which was the same in substance with it But if we compare it with the Covenant of Nature which is the Covenant of Works and of the Law made with Man in the Creation then it must of necessity be called new because that went before it and was in the time of mans innocency this came in after the fall that promised naturall life this promiseth spirituall also that tended to hold up the Old Adam this to build up the New So likewise if this new Covenant of the Gospell be compared with the Covenant which God made with Israel in the Wildernesse it may truely and must necessarily be called new For that was a mixt Covenant mixt of the Covenant of Nature and of Grace and contained in the Law which is the Covenant of Workes and the faith of the promise which is of the Gospell and of Grace as is before shewed And therefore in respect of the first part of that Covenant which promised life to the doers of the Law this is truely a new Covenant differing in substance from it and indeed the Apostles doe call this Covenant of the Gospell a new Covenant especially and chiefly in comparison of these two Covenants even that of pure nature and that mixt Covenant of the Law CHAP. VIII NOw having largely described the Covenant of the Gospell I proceed for our better satisfaction to shew more fully plainely and distinctly the true agreement and difference which is betweene the first Covenant of Nature and the second Covenant which is the Covenant of Grace and betweene the old and new publishing of the Covenant of Grace And first for orders sake I will shew how the Covenant of Nature and Grace doe agree and differ Secondly because the Covenant of Grace hath beene solemnly published three divers wayes First more darkly and obscurely to the Fathers from Adam untill the giving of the Law Secondly after a mixt manner to the Israelites by the Ministery of Moses Thirdly now at last most plainely and purely since the coming of Christ in the flesh by the Gospell preached and published to all Nations I will shew how this last publishing of the Covenant which is so glorious that it is called the New Covenant by a speciall prerogative doth agree with and differ from the two former publications made the one with the Fathers Adam Noah Abraham and the rest the other with the Israelites in the Wildernesse The cleer knowledge of which things may yeeld much fruit profit and comfort to the hearts and soules of true Christians CHAP. IX The agreement of the Covenant of Nature which is called the first with the Covenant of Grace which is called the second Covenant FIrst these two Covenants doe agree betweene themselves and that in three respects First the parties are in substance the same in both Covenants In the the first Covenant of Workes God was the one party and Adam the other And in the second the parties are still the same in Nature and substance to wit God and Adam with all mankinde his posterity Secondly they doe agree in divers of the promises and conditions In the first God promised unto man life and happinesse Lordship over all the creatures liberty to use them and all other blessings which his heart could desire to keepe him in that happy estate wherein he was created And man was bound to God to walke in perfect righteousnesse to observe and keepe Gods commandements and to obey his will in all things which were within the reach of his nature and so farre as was revealed to him In the second also the promise on Gods part is life and happinesse with all blessings thereto requisite Lordship over the creatures liberty to use them and a true right and title to them all and in lieu of these he requires of man perfect righteousnesse and obedience to his will and law in every point and title as our Saviour Christ saith Mat. 5. 18. Thirdly as the one had seales annexed unto it for confirmation so also hath the other The seale of the first Covenant was the Tree of Life which if Adam had received by taking
which makes it effectuall to salvation And therefore the Covenant as it proceeds from Moses and comes by his Ministery is but a letter but that which Christ gave as Mediatour is the Spirit Another Reason may be drawne from the manner of giving Moses gave the Covenant written in Letters which many could see but could not read and many could read and could not understand and many could understand literally after a naturall and carnall manner according to the proper literall sense but they could not understand the words spiritually according to the spirituall sense they could not see nor discerne the true scope end and use of the Words But Christ did preach the Covenant of the Gospell by a lively voyce in words easie to be understood which did not onely sound in the eares but also pierce into the hearts and spirits of the hearers and did shew not onely the matter but also the manner end and use of every thing and how the Law and Commandements doe not onely binde the outward man and require the outward act but also do binde the inward man even the soule and spirit and doe require all holy thoughts motions dispositions of the heart and soul and thus the words of the New Covenant are fit Instruments of the Spirit and the Spirit doth worke powerfully by them Another difference laid downe by the Apostle verse 13 14 18. is that there was a vaile before the Covenant with Israel which hindred their sight so that the people could not looke into the end nor see the right use of the Law and the ceremonies thereof But the Covenant of the Gospell is given with much evidence of speech and therein we all with open face behold as in a glasse the glory of the Lord Now this vaile consisted of two parts The first was the darknesse and blindnesse of their hearts and the weaknesse of their sight The second was the obscurity and darknesse of the Covenant it selfe which both in respect of the words and also of the Seales the Types and Figures was very darke and hard to be understood First the people themselves were naturally by reason of originall corruption blinde and ignorant and not able to see the right end and use of the Law and Covenant yea their sight was so weake that they could no more looke upon Gods glory then the weake eye of a man can looke upon the bright Sunne when it shineth in full strength and therefore being not able to looke upon the glory of God shining in the Covenant they could in no case see into the end and use of it and so their owne weakenesse and blindnesse was a vaile unto them and is this day to all the Iewes till their hearts be converted to the Lord vers. 16. and till he powres out his Spirit on them Secondly the words of the Covenant were spoken and the Seales and Ceremonies ordained after such an obscure manner that a vaile of darknesse did hang over them till Christ by his actuall fulfilling of them and by the words of the New Covenant in the Gospel did make all plaine and pull away the vaile of darknesse This obscurity of the Covenant proceeded from three speciall causes the first was Gods hiding and concealing of his purpose in the giving of the Law For his purpose in giving the Morall Law was not that Israel should doe it and be justified thereby which after mans fall and corruption is impossible but onely to teach them and us what is true and perfect righteousnesse which leadeth unto life and to make all men examine themselves by it as by a rule that by it finding themselves destitute of righteousnesse and utterly unable to performe righteousnesse they might be driven out of themselves and so prepared to receive Christ and embrace his righteousnesse Also Gods purpose and counsell in giving the Ceremoniall law was not that men should performe them as any part of righteousnesse to justification neither did he ordaine them to be of themselves purgations from sinne and expiations of iniquity but onely to be Types foreshadowing Christ and his all-sufficient sacrifice and seales of the Covenant wch did seal it not by any vertue in them but by vertue of Christs which they signified Now though this was Gods counsell and purpose in giving the law morall and Ceremoniall yet he did conceale and not in plaine words expresse it he told them not that he meant by putting them upon the performance of the law to make them find out their own weaknesse and insufficiency and thereupon flee to Christ the end of the law and the substance of the Ceremonies and sacrifices But contrarily he required their performance of the Law for the obtaining of life and did so speake as though it had beene possible for them to fulfill it and to be justified thereby and so they commonly did understand his words erroniously even as the Papists doe at this day thinking that God would never have commanded them to doe the Law if hee had not knowne that it was in their power to doe it as he commanded and this was the first cause of the obscurity of that Covenant The second cause was the mixture of the legall part of the Covenant with the Evangelicall and the joyning of them both as it were in one continued speech For first God required by the morall law that they should do it for the obtaining of life then immediatly he addes unto it the ceremoniall law and ordained sacrifices for sin which did declare them to be sinners and so destitute of righteousnesse and gave them divers types and shadowes of Christ and by that law he required obedience and doing upon paines of death and cutting off so that the people of Israel did still imagine themselves to be in the Covenant of workes and from that manner of speech used by God and from the title of laws and statutes which God gave to the Ceremonies and from the words before going they gathered that the sacrifices oblations and other rites were rather laws to be observed for righteousnesse then seales of the Covenant of grace and signes of Christ and his righteousnesse they thought the use of them to consist in doing not in signifying and stirring up of faith to lay hold on Christ and this was a second cause of the darknesse of that Covenant The third cause was the great penurie and scarcitie of Evangelicall promises in that Covenant and the great inequality and disproportion which was betweene them and the legall Commandements of Workes For in that Covenant we finde few promises of life salvation but only upon condition of Workes Christ is very seldome pointed at in plaine words The Evangelicall promises as they are rare very few in all the Bookes of the Law which God gave them by Moses so they are either very generall or else very obscure more then those which were given to the Fathers long before But the Legall Commandements and Promises are
many and those very plaine in every place And this was a speciall cause which made the people of Israel to misconstrue the meaning of that Covenant and to thinke that all salvation was to be obtained by Workes and thus the Covenant was obscure and the end thereof was hid from their sight they could not understand the true use of the Types and Ceremonies But the Covenant of the Gospell is made in such plain words and doth after such a lively manner set forth Christ and his perfect Ransome satisfaction and righteousnesse unto us and the true way to justification and salvation by faith in him that the most simple may understand it and with that plaine Doctrine and multitude of Promises the Spirit of God workes powerfully and is given by Christ in such measure to all sorts of people that the darkenesse of their hearts is abolished also and so there is no vaile neither over their hearts nor over the Covenant it selfe but as Christ is plainely offered in the Word so their hearts are enlightned and enabled to looke on his glory and they are transformed into the same image and hereupon there comes to be great difference in this respect betweene the Covenant of the Gospell and the Covenant of the Law which God gave by Moses From these two last Differences there doe arise others which are there laid downe by the Apostle also to wit That the Old Covenant of the Law is the ministery of death but the Covenant of the Gospell is the ministery of the Spirit and of Life 2 Cor. 3. 7. The Old is the occasion of sinne and so the ministery of condemnation the New of righteousnesse to justification The Old brings bondage the New liberty The Old is lesse glorious and yet dazled the eyes of the Israelites that they could not looke on it stedfastly The New is full of glory and yet we can behold in it with open face the glory of God verse 18. These particular Differences are all named and noted by the Apostle and they doe arise from the two last going before For Reason tells us that because the Old Covenant was given by the Ministery of Moses a fraile man and was darke and obscure subject to be misconstrued and was not plainely preached by lively voyce but onely written in dead Letters in Tables of Stone therefore it was no fit instrument for the Spirit to worke by the Spirit did not worke by it such plenty of Knowledge Faith and other Graces It did onely shew them what they should do but enabled them not to do any thing rather made them more sinfull in provoking their corrupt naturewch more lusts after evils forbidden it made their sins more wilfull which before were done in ignorance and thus it became the Ministery of Sin Death and Condemnation unto them It also brought them into bondage by shewing them their slavish condition giving them no grace to flee from that miserable estate It dazled their eyes because it shewed them the glorious Majestie Iustice of God but gave them not the Grace of the Spirit to strengthen their sight to looke with boldnesse and comfort upon Gods majesticall justice But because the Covenant of the Gospell is made in plain words and given by a Mediatour who hath also the disposing of the Spirit dispensing of Spirituall Grace therefore it is a fit instrument for the Spirit to worke by the Spirit goeth forth in great power by and with the publication of it which regenerates men renues their hearts knits thē into one Body with Christ gives them the Communion of all his Righteousnesse and Obedience to justification of Life frees them from all feare and bondage makes them run freely and willingly in the way to life and in the pathes of Gods Commandements enables them to stand boldly before the glorious Tribunall of Gods Iustice and gives them an heavenly eye-salve to their sight that they may stedfastly behold GODS glory in the face of Iesus Christ And thus in those respects those two Covenants doe much differ betweene themselves The last difference is named by the Apostle in the 11 verse and it is this That the Covenant of the Law given by Moses and the glory thereof vanishes and is done away but the Covenant of the Gospell and the glory thereof abideth for ever Which Difference is thus to be understood not that the substance of the Law or the righteousnesse thereof ceaseth at any time neither that the Evangelical promises which were intermingled in that Covenant are abolished together with the Types and Ceremonies These things are in no case to be granted for the Law of God is an eternall rule of Truth and Iustice by the righteousnesse obedience and fulfilling thereof all the Elect shall be justified and saved for ever This our Saviour testifieth saying Think not that I am come to destroy the Law but to fulfill it for verily till heaven and earth passe not one jot or title of the Law shall passe Mat. 5. 17. Also his blessed Apostle Rom. 3. 31. Doe we then make void the Law through faith God forbid yea we estabish the Law Rom. 10. 4 Christ is the end or fulfilling of the Law for righteousness to every beleever And if we rightly consider the Ceremonies and the promises given to Israel wee shall perceive that Christ was the Body substance of them all and therefore so long as hee abideth the substance of them abideth firme sure and doth not vanish Wherefore the Law Covenant wch God gave by Moses doth vanish and is abolished onely in three respects First in respect of the extreme rigour thereof for as it was given to Israel it required obedience of every man in his owne person to justification and life but now it onely requires that a man have that righteousnesse which is a perfect conformity to it though performed by his surety and mediatour and that shall sufficiently save him Before it did require perfect righteousnesse upon paine of damnation performed by every man himselfe and threatned a curse to every breach of it Now it bindes a man himselfe to performe no more then he is able if hee doth his best and brings a willing minde God accepts the will for the deed because now we are not to obey the Law for justification Christ hath done that for us Now we are to obey it in thankfulnesse and in imitation of Christ that we may be conformable to his Image and by holinesse made fit to see God and to injoy the inheritance which Christ hath purchased for us Secondly the Law and Covenant givē by Moses is abolished in respect of the outward administration Their obedience to the morall Law was first preached and afterwards the sacrifice of Christ was promised in types and figures But now Christ is first preached and then after justification in him the Law is set as a rule to walk by in the wayes of sanctification and also