saith the apostle, "He hath set in the church pastors and teachers." And in Ephes. iv., "He hath ascended up on high, and he hath given gifts unto men, pastors and teachers," and the like. We are to hear what Jesus saith now, and not what Moses, for our ministry.

And as in the times of the Old Testament they had then recourse unto Moses for the ordinances, for their Sabbaths, for their sacraments, and for their worship; so now in the times of the New Testament, we are to hear what Jesus saith, and to have recourse to him for these things. "Go," saith our Saviour Christ, "and teach all nations, baptizing them, and teaching them to observe and do what I command you," Matt. xxviii. And for the Lord's supper, "What I received of the Lord, that delivered we unto you," saith the apostle. And for the Sabbath. "The Son of Man is Lord of the Sabbath." Go to him for your Sabbath; not to Moses, but unto him. And for worship, saith our Saviour Christ unto the woman of Samaria, John iv. 23, "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth; for the Father seeketh such to worship him." You that are Samaritans, you have worshipped God; but you have not worshipped God according to his own appointment, you have not worshipped him in truth. The Jews, they have worshipped God according to God's appointment, but not with the Spirit. But now, the hour cometh, when men shall worship the Father" in spirit and in truth." In truth, in opposition to the Samaritans, that did not worship according to appointment. And in spirit, in opposition to the Jews, that worshipped God legally and without the spirit. Thus we must hear what Jesus saith.

And as then in the times of the Old Testament they had recourse to Moses still; when they wanted bread, he, under God, gave them manna, and he gave them water out of the rock; so now, in the times of the New Testament, we are to have recourse to Jesus for our bread. In John vi. saith Christ, "Labour not for the meat which perisheth, but for the meat that endureth to everlasting life, which the Son of man shall give unto you, for him hath God the Father

sealed."

And as in the times of the Old Testament, they had much recourse to Moses for their faith: if they could not believe,

Moses wrought miracles before them, and they believed. Insomuch as it is said in Exod. xiv. 31., "And Israel saw that great work which the Lord did upon the Egyptians, and the people feared the Lord, and believed the Lord, and his servant Moses." But now what saith Jesus? "Let not your heart be troubled, ye believe in God, believe also in me." Not in God and in Moses; but, " ye believe in God, believe also in me."

And to say no more in it but this: in the times of the Old Testament, they had recourse to Moses for their rest. Moses was to lead them up to Canaan, and the land of rest: and so now in the times of the New Testament, we are to have recourse to Jesus for our rest; for saith he himself: "Come unto me all ye that are weary and heavy laden, and I will give you rest."

ως εμε,

Thus, as in the times of the Old Testament, they were upon all occasions to have recourse to Moses: so now in the times of the New Testament, upon all occasions, we are to have recourse to Jesus, the Mediator of the new testament; for saith the Lord by Moses, in Deut. xviii. 18., " I will raise them up a prophet from among their brethren, like unto thee," rather, as thee, that is, as I raised up thee;" and will put my words in his mouth, and he shall speak unto them all that I shall command him." Which the apostle applies unto Christ," Acts iii. 22, " For Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you of brethren like unto me," rather, as me, your as me, that is, as he raised up me, not like unto me, as the Socinians would argue from hence; that Christ must be but man like to Moses: "For Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you of your brethren, like unto me," rather as me: that is, as he raised up me; "him shall ye hear in all things, whatsoever he shall say unto you." So that thus, as they had recourse to Moses upon all occasions, in the time of the Old Testament; so now we are to have recourse unto Jesus; and thus we see what it is to come unto Jesus the Mediator of the new covenant, in opposition unto Moses the mediator of the old

covenant.

Secondly, But then whether is it possible for a man that doth profess to come unto Jesus the Mediator of the new

covenant, still to have recourse to Moses; that is, whether it is possible for a man to be legal and mosaical, in these gospel times?

Without all doubt it is: and I wish, if it were the will of the Lord, that too many were not found upon legal ground among professors. What think you of the Galatians? Did not they live in gospel times? Did not they profess to come unto Jesus the Mediator of the new covenant? Yet, see how the apostle treats them and reproves them again and again, for their being too legal, too mosaical: "Ye are fallen from grace, (saith he) my little children, of whom I travail in birth again, till Christ be formed in you." Ye are so much for Moses and the law, that I travail in birth again, till Christ be formed in you.

As there was a mixture of the gospel in the time of the law; so there may be too great a mixture of the law in the times of the gospel.

And I pray what think you, are there not very many that live under the gospel, in whom sin reigns? Yes, many live under the gospel in whom sin reigns: and, saith the apostle, "Let not sin reign in your mortal bodies, for ye are not under the law, but under grace." If you be under the law, then sin will reign in you: and what is the reason that sin reigns in many that live under the gospel, but because they are under the law. As there were two in Abraham's house, the bond-woman, and the free-woman, Hagar and Sarah, so in these gospel times, there will be some that shall be freely for the grace of God, and the covenant of grace; some again, that will turn into the covenant of works, and be legal and mosaical.

As

And if that we be legal and mosaical in these gospel times, we shall be more legal, and more mosaical than before. when a servant was bound, and the year of freedom came, and he might go free, and would not, then his ear was bored, and he was to be a servant for ever: so now; for what is our gospel time, but a time of spiritual freedom: and if men will be servants still, and under the law still, their ears are bored, and they are more mosaical and more legal than before.

But, friends, this ought not to be: for you know what the Lord saith from heaven concerning Christ, "Hear ye him."

Once in Matt. iii., ye have those words from heaven over Christ, "This is my beloved Son in whom I am well pleased." And a second time ye have those words at the transfiguration, in Matt. xvii. 5., "This is my beloved Son, in whom I am well pleased, hear ye him." Why are those words, hear ye him, added here? In Matt. iii., these words are not added, but only thus; "This is my beloved Son, in whom I am well pleased." There it is not said, "hear ye him;" but in Matt. xvii., it is said, "This is my beloved Son, in whom I am well pleased, hear ye him." Why is "hear ye him," added here? Why, if you look into the former verse, ye find," Peter answered and said unto Jesus, Lord, it is good for us to be here; if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias." Moses gave out the law, and Elias restored the law now they being present; now comes the voice, “hear ye him" that is, not Moses, not Elias, but now, "hear ye him," in opposition to Moses, in opposition unto Elias, "hear ye him."

And if you look into Rom. vii., you shall find that now in these gospel times, we are to be dead unto the law; which the apostle clears by a very great similitude: saith he, "Know ye not brethren, how that the law hath dominion over a man as long as he liveth: for the woman which hath an husband, is bound by the law to her husband, so long as he liveth; but if the husband be dead, she is loosed from the law of her husband: so then, if while her husband liveth, she be married to another man, she shall be called an adulteress ; but if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to another man: wherefore, my brethren, ye also are become dead to the law, by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God."

Ye are married to another, therefore ye are dead to the law. Dead, how dead? Why, ye are freed from the law; he expresses it so elsewhere, freed from the law. How so? What are we freed from the commandment of the law? From the precept of the law? No, saith the apostle: "The commandment is holy, and just, and good." How then are we freed from the law?

Why you are free from the vail of the law, 2 Cor. iii. And you are free from the dominion of the law: "Ye are not under the law, but under grace, Rom. vi.

And ye are free from the pedagogy of the law, the law is not your school-master to bring to Christ, Gal. iii.

And ye are free from the covenant of the law, as a covenant. And thus are ye in these gospel times, dead to the law, and free. But now though we are thus dead, and be thus free, yet possibly a man may be too legal in these gospel times, that is the second.

Thirdly, But then when may a man be said to be legal, or mosaical, in opposition to this Mediator, Jesus the Mediator of the new covenant? And when may a man be said to be evangelical in opposition to Moses, the mediator of the old covenant? Or, in short, what is the way and spirit of the old, and of the new testament, and wherein do they differ?

An old testament legal spirit, is a servile spirit, that serveth God upon the account of wages, or reward; mostly, chiefly, or only. An evangelical gospel spirit, is a filial spirit. Moses therefore, the head of that covenant, is called a servant; and Jesus the head of this covenant is called a Son: "Moses as a servant, Christ as a Son," Heb. ii. And if you look into Rom. viii., you shall find it is said there by way of difference: "For ye have not received the spirit of bondage again unto fear:" so you read it, but the words are πμ Souλsias, ye have not received the spirit of servitude again, δουλείας, or a servile spirit, or the spirit of servants: "But ye have received the Spirit of Adoption, whereby we cry, Abba Father." Compare this with Gal. iv., and you shall see the opposition doth lie between the spirit of adoption, and bondage, but servitude, verse 6, " Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father; wherefore thou art no more a servant but a son." In verse 1., "Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors, until the time appointed of the father. But when the fulness of the time was come, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons: and because ye are sons, God