receive it through the fire, which made him exceedingly fear and quake:
but when he went to receive it the second time, he was laid in a clift
of the rock.

4. From all which I gather, that, though as to the matter of the law,
both as to its being given the first time and the second, it binds the
unbeliever under the pains of eternal damnation (if he close not with
Christ by faith); yet as to the manner of its giving at these two
times, I think the first doth more principally intend its force as a
covenant of works, not at all respecting the Lord Jesus; but this
second time not (at least in the manner of its being given) respecting
such a covenant, but rather as a rule or directory to those who already
are found in the clift of the rock Christ; for the saint himself,
though he be without law to God, as it is considered the first or old
covenant, yet even he is not without law to him as considered under
grace; not without law to God, but under the law to Christ.

5. Though, therefore, it be sad with the unbeliever, because he only
and wholly standeth under the law as it is given in fire, in smoke, in
blackness, and darkness, and thunder; all which threaten him with
eternal ruin if he fulfil not the utmost tittle thereof; yet the
believer stands to the law under no such consideration, neither is he
so at all to hear or regard it, for he is now removed from thence to
the blessed mountain of Zion--to grace and forgiveness of sins; he is
now, I say, by faith in the Lord Jesus, shrouded under so perfect and
blessed a righteousness, that this thundering law of Mount Sinai cannot
find the least fault or diminution therein, but rather approveth and
alloweth thereof, either when or wherever it find it. This is called
the righteousness of God without the law, and also said to be witnessed
by both the law and the prophets; even the righteousness of God, which