Vindiciae legis, or, A vindication of the moral law and the covenants, from the…Vindiciae legis, or, A vindication of the morall law and the covenants, from the…

Thirdly, therefore we may understand it thus, that God, when he gave the ten Commandments by Moses to the people of Israel, though they were the present subject to whom he ¹spake; yet he did intend an obligation by these Laws, not only upon the Jews, but also all other Nations that should be converted, and come to embrace their Religion: And this is indeed the very proper state of the Question, not, Whether Moses was a Minister, or a Mediator to the Christians as well as the Jews? (for that is clearly false) but, Whether, when he delivered the ten Commandments, he intended only the Jews, and not all that should be converted hereafter? It is true, the people of Israel were the people to whom this Law was immediately promulged; but yet the Question is, Whether others, as they came under the promulgation of it, were not bound to receive it as well as Jews? So that we must conceive of Moses as receiving the Moral Law for the Church of God perpetually; but the other Laws in a peculiar and more appropriated way to the Jews: For the Church of the Jews may be considered in their proper peculiar way, as wherein most of their ordinances were typical, and so Moses, a typical Mediator; or, Secondly, as an Academy, or School, or Library, wherein the true doctrine about God and his will was preserved, as also the interpretations of this given by the Prophets then living; and in this latter sense, ²what they did, they did for us, as well as for the Jews. And, that this may be the more cleared to you, you may consider the Moral Law to bind two ways:

Thirdly, therefore we may understand it thus, that God, when he gave the ten Commandements by Moses to the people of Israel, though they were the present subject to whom he ¹spake; yet he did intend an obligation by these Laws, not only upon the Jewes, but also all other Nations that should be converted, and come to imbrace their Religion: And this is indeed the very proper state of the Question, not, Whether Moses was a Minister, or a Mediator to the Christians as well as the Jewes? (for that is clearly false) but, Whether, when he delivered the ten Commandements, he intended only the Jewes, and not all that should be converted hereafter? It is true, the people of Israel were the people to whom this Law was immediately promulged; but yet the Question is, Whether others, as they came under the promulgation of it, were not bound to receive it as well as Jews? So that we must conceive of Moses as receiving the Morall Law for the Church of God perpetually; but the other Lawes in a peculiar and more appropriated way to the Jewes: For the Church of the Jewes may be considered in their proper peculiar way, as wherein most of their ordinances were typicall, and so Moses, a typicall Mediator; or, Secondly, as an Academy, or Schoole, or Library, wherein the true doctrine about God and his will was preserved, as also the interpretations of this given by the Prophets then living; and in this latter sense,