The Mystery and Marrow of the Bible
6. The solemn Ratification or establishment of these three sorts of Laws, Moral, Ceremonial and Judicial (thus promulgated and published) as a Covenant or Testament betwixt God and Israel; which seems to be done, partly on the self-same day that the Law was promulgated; and partly in the morning following. God is not content only to promulge immediately to Israel his Moral Law, and to Moses for Israel some Morals, Ceremonials, and the main body of his Judicial Laws: but he will have these Laws most solemnly Confirmed as a Covenant betwixt himself and Israel, that so his intention in thus publishing them might be evidently understood, which otherwise would have been very dark and doubtful to the people. In this Solemn Confirmation of these Laws for a Covenant, note especially, 1. The Place, 2. The Manner, 3. The event thereof. I. The Place where this Confirmation was had, was threefold, according to the three Ranks and Degrees in Israel. viz. 1. At the foot or skirt of the Mount without the bounds; there all the people must stay. 2. In the Mount afar off, viz. about the middle of the Mount: There, Moses, Aaron, Nadab and Abihu, and seventy of the Elders of Israel must worship afar off. Some think this number of seventy Elders representing Israel was here made use of, to remember them of the seventy persons that went down into Egypt, which were now according to God's promise so wonderfully multiplied into above six hundred thousand, able for war, besides women and children under twenty years old. 3. On the top of the Mount near unto God: There Moses alone, with his Minister Joshua, (both Types of Jesus Christ the true Mediator,) were to come near the LORD. These things were not as yet acted by them; but only by way of preparation for the Covenant commanded by the Lord. In this threefold rank of persons appointed by God according to these three places, we may note: Partly, The difference of gifts offices and places which God confers upon men in his Church, some superior, others inferior, not all in a level of equality. Partly, The eminent greatness and extraordinary excellency of the Benefit or Covenant now to be dispensed to them, whereunto God so prepares them by this previous Command. Partly, The Nature and impotency of this Dispensation, wherein they were not brought near, but kept afar off from God, only the Mediator approaching near him. Whereas the New Testament brings us nearer to God in Christ. Partly, That God would have a complete number of witnesses, besides Moses, to testify God's gracious and heavenly manifestation of himself to them: whereby also the authority, not only of Moses, but also of The Priests and Elders, might be of more note and validity with the people. II. The Manner of this Confirmation or Ratification, was such, that it appears evidently to be an Eminent and Solemn Federal transaction betwixt The Lord and Israel, Moses Mediating betwixt them therein. More Particularly, The way and Manner (doubtless according to God's appointment) was thus: 1. Moses (having received Morals, Ceremonials and Judicials from God, and afterwards Command about their three degrees of approach towards God,) came and told the people all the words of the LORD, and all the Judgments, viz. All the Lord's words from Exod. 20. 1. hitherto. 2. The people unanimously consent to all God's Commands. And all the people answered with one voice, and said, All the words which the LORD hath said, will we do. Thus God and Israel mutually and voluntarily consent to the Covenant. 3. Moses wrote all the words of the LORD forementioned, viz. Morals, Ceremonials and Judicials, in a Book. For certainty of Remembrance, and conveniency of use upon all occasions. But after this God wrote the Morals, the ten Commandments in Tables of stone. Hitherto the History seems clearly to have recorded all God's Transactions with Moses and Israel only for one and the same day, wherein God promulgated his Law, his ten Commandments on Mount Sinai: On the Even thereof probably Moses wrote the Lord's words. 4. Moses rose up early in the morning, (probably it was the very next morning,) and under the Hill, he built an Altar, and twelve Pillars according to the twelve tribes of Israel; or, Heb. for the twelve tribes of Israel: viz. for to represent them. The Altar a Type of Christ, and token of God's presence represented God in Christ the first and chief Federate Party: The twelve pillars, built near the Altar, represented the twelve Tribes of Israel the other and secondary Federate party. The twelve pillars were built near the Altar, to intimate to them, that, by their distance of place, they were not rejected from God, nor excluded from the Holiness of his Altar, but instructed in their unworthiness of God, before whom they should appear with fear and trembling. 5. He caused Burnt-offerings and Peace-offerings of Oxen, &c. to be offered to the Lord, by young men, viz. by the first-born; which were Priests, till the Levites were separated to that office. These sorts of Sacrifices were formerly mentioned: and are hereafter more fully described. They were types of Jesus Christ and his death, whereby God's Covenant was established forever, and his people fully purified to present themselves acceptably and thankfully as spiritual sacrifices to God. The use of Sacrifices in making and Confirming Covenants, hath been formerly spoken to: there see. 6. He sprinkled half of the blood upon the Altar. 7. Having read the Book of the Covenant in the audience of the people, and Received the Peoples consent and restipulation thereto, saying, All that the LORD hath said will we do and be obedient; He sprinkled the other half of the blood upon the People, and said, Behold the blood of the Covenant which the LORD hath made with you Concerning all these words. Thus the first Testament was not dedicated without blood, both Altar and People were sanctified by blood: signifying, that Christ by his own blood and death should consecrate himself for his people, and sanctify his people to himself, under a better Testament. This was the manner of this illustrious Federal Sanction, Moses still intervening as a Typical Mediator betwixt God and Israel. III. The Event of this foederal-Sanction, or Confirmation of the Law, for a Covenant, was (according to God's former prescription in ver. 1, 2. twofold. viz. The first event, was the Ascent of Moses, The Priests and Elders into the Mount to worship afar off, as they were commanded, and their vision of God there without hurt. And they saw the God of Israel: [that is, not perfectly in his essence, which is invisible; or in his full glory▪ whereof mortality is incapable: but in such a dispensation, and according to such manifest tokens of his presence, as was most suitable to the present occasion and their Capacity:] And there was under his feet, as it were a work of brick of Sapphire, and as it were the body of heaven in his clearness. Here was no image of God but of his footstool. His footstool was like brick-work of Sapphire, and as the body of heaven for clearness. The Sapphire-stone is one of the most excellent precious-stones, yea the chiefest; as Rivet hath it out of Ruëus; It is of a transparent clear-sky-Colour, as Boetius notes: By which symbol God would set out his most bright and most excellent majesty, transcending infinitely all the splendor and glittering brightness both of heaven and of all precious stones which are below the glory of his very feet. The work of Brick, thinks Ainsworth) might call them to remember their brick-work in Egypt, Exod 1. 14▪ & 5. 16, 19. From which bondage God had now brought them, to labor in the heavenly work of his Law, and the mystery of the same, whereby the Throne of his glory should be erected among them, and his Church (which is as the footstool of the Lord, Lam. 2. 1.) should have the foundation laid with Sapphires, Isai. 54. 11. and such should be the polishing of the Saints, Lam. 4, 7. This clear heavenly appearance did set forth the favor of God towards them that keep his Covenant; as on the Contrary, a dark or cloudy heaven is a sign of God's displeasure, Jer. 4. 23, 28. Zeph. 1. 15. It signified, also the clearness and purity that should be in the people of God. So he. This vision they had of God, and yet he laid not his hand on them, viz. he hurt them not: yea they did eat and drink, viz. without fear, and with cheerfulness they did Feast of the Peace) offerings, then sacrificed. When God promulgated his ten Commandments, Immediately, nor Priests nor Elders might ascend the Mount, or touch it, or go beyond the bounds, under pain of Death: But now that he gives his Laws by a Mediator Moses, and had brought the people into Covenant with himself, both Priests and Elders (the representations of the people) might ascend to the middle of the mount, and have this reviving and comfortable manifestation of God's favorable prescence with them, and fear no harm; which divine manifestation doubtless they declared to the people, at their return to them, with singular joy. Thus without a Mediator, the Law is most terrible and intolerable to Sinners, so that they dare not approach to God: but by a Mediator the Law is tolerable and comfortable to sinners, so that they dare approach gladsomely to God. As a Law of works it kills: As a Law and Covenant of faith it revives the Sinner. Thus of the first event. 2. The second event, was the further Ascent of Moses ( with his Minister Joshua,) from the Priests and Elders towards the top of the Mount, near unto God, to receive more perfect instruction in his Law and Covenant, for Israel. In this Event, note; ( 1 ) God's calling of Moses to ascend up to him into the Mount, and abide there: that he might receive from God the written Law, to teach it to Israel. ( 2 ) Moses his going up into the Mount (after he had substituted Aaron and Hur in his stead, for all matters of the people, till his return:) and his waiting on God six days before the Lord spake to him, and this without the cloud. This was to prepare Moses and to elevate his mind to such further manifestation of God's Glory and Law as he should please to reveal. The people were prepared three days, for hearing the Law and Covenant spoken: Moses is prepared six days for receiving the Law and Covenant written. This highly extols the dignity and authority of the Law. ( 3 ) The Cloud covering the Mount six days, and the glory of the LORD appearing, over the Cloud, on the top of the Mount, like devouring fire, in the eyes of Israel. Tokens of God's presence: though obscure, and terrible to transgressors of his Law. ( 4 ) God's further calling of Moses on the seventh day, out of the midst of the cloud, to come up to him into the cloud. ( 5 ) Moses his higher ascent into the Mount, into the midst of the cloud. ( 6 ) Moses his abode in the Mount with God forty days and forty nights, during which time he did neither eat bread nor drink water. Whilst he enjoyed God's presence and conference with him he needed neither bread nor water. An excellent emblem of the heavenly happiness, wherein the Elect shall be like the Angels needing no corporal food, while they have eternal vision and fruition of God. Thus Elijah fasted forty days and forty nights, going unto Horeb the Mount of God. Thus Christ fasted forty days and forty nights, before he entered into his public Ministry. These the three great Fasters; Moses, God's Law-giver: Elijah, the great Reformer and Restorer of God's worship: and Christ, the great and only Redeemer of the world. To draw these miraculous extraordinary Fasts into ordinary imitation, argues, in the Papists, extreme ignorance, and ridiculous superstition. ( 7 ) The Lord's Communing or speaking with Moses on the Mount, in the midst of the cloud, during this his abode there: The substance of his speech with Moses being Touching The framing of the Tabernacle, and of the Utensils thereof: Touching Priests: their vestments or Ornaments for Ministration, and their Consecration: Touching certain Sacrifices: touching The Altar of inecnse, Atonement-Money, The Brazen Iaver, The holy anointing oil, The holy perfume, The workmen called by God to frame all these things, and the strict Sanctification of the Sabbath, about these things especially God conferred with, and gave Commandments to Moses on Mount Sinai. ( 8 ) The LORD's giving unto Moses ( when he had made an end of communing with him on Mount Sinai,) Two Tables of Testimony, Tables of stone, written with the finger of God. These Tables were the work of God: and the writing, the writing of God graven upon the Tables;—The Tables were written on both their sides, on the one side and on the other were they written. They were, two Tables, in regard of two grand parts of our Obedience, Religion and Holiness to God; Righteousness and temperance towards man and ourselves. Tables of stone, to signify, the perpetuity of the Law, men being wont to write things in brass or stone for durableness, Job 19. 24. As also the stoniness or hardness of men's hearts, under the Old- Testament-dispensation, far more then under the New Testament more efficacious Administration, 2 Cor. 3. 3, &c. written on both sides, To note (saith Calvin) the Laws fullness, perfection, and completeness, there being no space or room left for any addition, it was not lawful for man to add anything, God had comprised all things in these ten words, whereof all the other Laws Ceremonial and Judicial were as Expositions and Commentaries, and whereunto they were to be referred. Ainsworth thinks, This manner of writing on both sides, Signified; In respect of the Law itself, that it hath both the Outward Letter, and Inward Spiritual meaning, Rom. 7. 14. Gal. 4. 24. In respect of men, That the Law should be written Outwardly in their Actions, before men; and Inwardly in their hearts, before God, Mat. 5. 16. Heb. 8. 10. Rom. 2. 28, 29. The Tables were the work of God, and the writing was the writing of God, with his finger. Not as if God had body, hand, or finger, properly: but metaphorically, what man doth with his finger, is ascribed to the virtue and power of God. Here was nothing at all Human or Angelical, but all wholly Divine about these Tables, which highly commends the Divine Authority and excellency of the Law in every regard. Thus, of the second Event of the foederal Sanction or Ratification of the Law and Covenant of the ten Commandments. And in this Manner, and with these events ensuing, the Law ( Moral, Ceremonial, and Judicial, ) was solemnly ratified as a Covenant of Faith or Testament betwixt God and Israel on Mount Sinai. All this is diligently to be considered.
7. The notorious transgression of this Law, and horrid breach of this Covenant of Faith, by the people of Israel in their odious Idolatry to the Galf which Aaron made, whilst Moses was with the Lord in the Mount, and absent from the people. This sad Narrative sets forth, How the Israelites, (who with one voice promised, All the words which the LORD hath said, will we do, ) violated that great commandment, which both God himself had spoken to them from Heaven, and after repeated by Moses: That so the impossibility of the Law, in that it was weak through the flesh, might be evidenced in this people at the very first, before any obedience at all was performed thereunto Here Particularly are described, I. Their heinous sin itself; set forth by the Occasion, Matter, and Manner of it, Exod. 32. 1. to 7. II. The Lord's Cognizance of their Sin, Accusing and Threatn •… ng them with destruction for it: But at Moses intercession, God's fury was asswaged, Exod. 32. 7. to 15. III. The Singular zeal of Moses both towards God and his People Israel, having vehement indignation against this Sin, when he returned out of the Mount into the Camp. This Zeal he manifested. 1. By casting the Tables out of his hands, and breaking them before the people's eyes, beneath the Mount, at the sight of the idolatrous calf: which he did not rashly, but purposely and advisedly; to signify to them their breach of Covenant with God, by their idolatry, Exod. 32. 15. to 20. This fact is again recited in the Repetition of the Law, as done on purpose by him: And is nowhere condemned in all the Scripture. Questionless he brake them, by special and secret direction from God himself. 2. By demolishing uttterly and most disgracefully the idolatrous molten calf: Burning it with fire, grinding it to powder, casting the powder into the water of the brook that defeended out of the Mount, from the Rock in Horeb, a Type of Christ, and causing the people to drink of it, Exod. 32. 20. The fire made it, and mar'd it: that done, he reduced it to powder as small as dust, by grinding, or fil •… ng it, that not the least relique thereof might remain: He strawd the dust on the water of the brook, that it might be utterly abolished: And caused them to drink of it, that so their idol might go into their bowels, and be mingled with their dung, in execration and abomination of their idolatry. Under these Acts also the mystery of Christ's washing away their sins in the stream of his own blood, through repentance and faith, seem to be figured unto them: these waters being a Type of the blood of Christ the Spiritual Rock smitten. 3. By his sharp rebuking of Aaron as principal in this Sin, though his elder brother, Exod. 32. 21. to 25. 4. By causing the sons of Levi to slay 3000 men with the sword the same day, of those that were chief agents in this idolatry, Exod 32. 25. to 30. 5. By his most servant intercession unto the Lord for the people, Exod. 32. 30, &c. IV. The Lord's resolute purpose of visiting this sin upon Israel: and his actual plaguing them for it, Exod. 32. 35. V. The Lord's threatening to with draw his wonted presence from them, though he would send his Angel before them, to conduct them to the promised Land, Exod. 33. 1, 2, 3. VI. The Peoples Repentance hereupon: testified by their mourning, and refusing to put on their ornaments, Exod. 33. 4, 5, 6. This their Repentance Moses endeavors to detain and exercise them in a while, that it might be more through and serious: by removing the Tabernacle afar off out of the camp. The Camp was now defiled by idolatry: therefore unfit for God's habitation, who would remove from such Covenant-breakers, ver. 7. to 12. VII. The people's Reconcilement again to the Lord after their Repentance upon Moses his Intercession. The Lord promising his favorable presence to Moses and to Israel, and to Moses a peculiar and visible manifestation of his glory, viz. of his back-parts, so far as Moses was able to bear it, Exod. 33. 12. to the end.
8. God's gracious renewing of this Law and Covenant with that ungrateful, backsliding, idolatrous, Covenant-breaking people, but now repenting of their wickedness. In this great act of Divine Grace, many things are very remarkable, viz. I. The Restoring of the Tables of the Law and Covenant. And the LORD said to Moses, How thee two Tables of stone, like the First: and I will write upon the Tables, the words which were on the first Tables which thou brakest, &c. God calls Moses again up to the top of the Mount to receive the writing of God on the Tables: None must ascend with Moses, nor be seen throughout all the Mount: nor must flocks or herds feed before the Mount: And Moses must hew the Tables, which God would write upon. Moses did all accordingly. Here I note two differences betwixt God's giving of these, and the former Tables. 1. In the Preparation of the Tables. The former Tables were prepared by God, were his own immediate work, as the writing was only his: Here Moses must hew and prepare these later Tables, and God would write on them the words of the former Tables. The Restoring of the later Tables is parted betwixt God and Moses. —And though there be some doubt among learned men, whether Moses also did not write the ten Commandments in these later Tables, as well as form the Tables, from that passage in Exod. 34 27, 28. where God saith to Moses, Write these words,—and he was there with the LORD forty days, &c.— He did neither eat bread, &c.— and he wrote upon the Tables the words of the Covenant, the ten Commandments: yet if the Context and manner of speaking be well considered, this doubt may be clearly and easily resolved. For, That which God Commanded Moses to write in ver. 27. was not the ten Commandments, but some additional explanations thereof. And in ver. 28 the word [ He ] in the two first Sentences or propositions is to be referred plainly to Moses; in the third Proposition, to God himself. 2. In the manner of Moses Ascent into the Mount to receive the Tables from God. In the former ascent Moses went up accompanied with Aaron the Priest, and Joshua that was to succeed Moses, and bring Israel into Canaan, and 70 of the Elders of Israel, as the representatives of the 12 tribes, though Moses alone went near the Lord to receive the Law: But in this later ascent Moses alone must come into the Mount, and besides him no man might be seen in all the Mount. In this different dispensation, learned men think there was some mystery intended: though somewhat hard to be found out. ( 1 ) Some think, hereby the Jews were taught, that the Law was void and frustrate, unless they offered stony hearts to God, wherein he might write the Law. But Calvin counts this subtle & frivolous. ( 2 ) One saith; The Tables which God made and gave before, were written on: These which Moses made were hewed, but empty, till God wrote upon them. So the Law is written in men's hearts, and they do by Nature things of the Law, Rom. 2. 14, 15. but corrupting themselves in the things that they know, their hearts are hewed only by Moses Ministry; and however they boast of the Law, yet through the breaking of the Law they dishonor God, Rom. 2. 23. till that be fulfilled which God hath promised, I will put my Laws into their mind, and write them in their hearts, Heb. 8. 10. ( 3 ) Most are of opinion, that though (upon their repentance) God was pleased to restore his Law and Covenant again to them, yet it should be with some maim or defect of glory that was in the former Tables. These were prepared as well as written only by God: These hewed by Moses, but written by God. Something of man was in them. Though God would heal their wound: yet some scar thereof shall remain in the very Tables of the Covenant hewed by man; to remember them of their sin, and to humble them for it continually, Calvin, Rivet, Oleaster, and others go this way: consult them. II. The Lord's showing to Moses (according to his Promise) his back-parts, and proclaiming all his goodness in such Attributes as tend most to the Consolation of the penitent, and terror of the impenitent amongst them. 1. The three first Attributes setting forth God's Essence, distinguished in three Persons: 2. The seven next Attributes revealing God's sweet and gracious disposition towards penitent and believing Sinners 3 The two last Attributes declaring God's severity upon the impenitent wicked, and their wicked posterity. III. The manner of the Lord's renewing of Covenant with his people. Herein note, 1. Moses his interceding with the Lord for his presence, and pardon. 2. The Lord's Covenanting to expel the Canaanites, Adding divers explanatory Ceremonial Laws, Commanding Moses to write them, who was forty days and forty nights in the Mount as at first; The Lord himself writing in the Tables the words of the Covenant the ten Commandments. 3. The Glorious shining of Moses face, when he came down from the Mount with these later Tables, (God's glory had made Moses glorious;) So that the people being afraid of him, he put a veil over his face while he spake with them. In this the Apostle points out a Mystery; For hereby was signified The glory of the Law and of the Ministration of Moses, which the brighter it is, and so discovering sin, the more terrible it is to Sinners, they cannot endure it, they cannot behold the primary proper and true end of it, Christ. But this Glory was under a veil; which imported both the darkness of that dispensation then, and the darkness of the people's hearts by ignorance and unbelief to comprehend it, till this veil be done away in Christ by the surpassing Glory and Brightness of the Gospel, transforming us from glory to glory. 4. The laying up of these two later Tables in the Ark, according to God's appointment, into which Ark the two former Tables never came, being broken before the Ark was made. This Ark is said, in the Repetition of the Law, to be made by Moses: and elsewhere, in the former Narrative of the History, it is said to be made by Bezaleel. Not that there were two distinct Arks made, The one Temporary before the Tubernacle was made, which afterwards should be laid aside: The other Continuing still in the Tabernacle. For, we read of no such Temporary Ark: It was one and the same Ark which the Lord had formerly described and appointed to keep the Testimony in. And Bezaleel is said to make it, because he was the Workman that framed it; Moses is said to make it, because he from the Lord commanded and directed Bezaleel about the making of it, the supervising and ordering of the whole work lay upon Moses. This Ark was peculiarly made for the keeping of the two Tables of the Testimony therein: neither was there anything in the Ark besides them. These Tables were called, The Testimony: because they testified what was the Covenant betwixt God and the people, and would testify against all that should break the same. Hence the Ark is styled, The Ark of the Testimony: And the Tabernacle containing the Ark, The Tabernacle of the Testimony; yea, because these two Tables had the Covenant of God engraven on them, they are called, The Tables of the Covenant: and proportionably, the Ark, The Ark of the Covenant. Here we have excellent Mysteries of Christ adumbrated; For as the Law and Covenant of God in the two Tables was contained in the midst of the Ark, The Mercy-seat covering that Law in the Ark, The two Cherubims looking towards the Mercy-seat, the Lord himself dwelling between the Cherubims, vouchsafing his gracious presence and Answers to his people from over the Mercy-seat: So Jesus Christ, our true Ark of God, had God's Law and Covenant perfectly in his heart, in the midst of his bowels; is our true Mercy seat or Propiriatory, covering the curse of the Law and our sins from the eye of God, in whom the Lord vouchsafes his favorable presence and guidance to his Church. This custody of the Tables in the Ark did highly commend the Dignity, Glory and Authority of the Law, this Sinai-Covenant.
Thus of the Manner or Way of God's giving his Law, in these eight Particulars especially.
Hence we may easily Iufer and conclude;
1. That, The Law-giver is most glorious. No Judge or Law-giver like unto him in the whole world; 1. In wisdom how glorious! Most wisely providing in Ten words, in Ten short commanding Sayings, For all sorts and degrees of Duties, and Against all sorts and degrees of sins, perfectly. As all things may be referred to the ten Predicaments: So all Duties are commanded, and all sins forbidden, in the ten Commandments; As Peter Martyr hath in effect observed. No such wisdom in any of all the sons of men in framing their Laws: they cannot make sufficient provision at once for all cases and corruptions, hence they are still making new Laws, upon new Emergencies, so that huge volumes cannot comprize all their Laws. 2. In Holiness how gloriou •… ! The Matter of this Law is Holy: So holy, that there is no print nor shadow of unholiness or impurity in it: yea, it is a perfect Law and Rule of Holiness to all his Covenant-people, in the first Table in four words. 3. In Justice and Righteousness how glorious! Every Duty required, every Sin forbidden, every Mercy promised, every Judgment threatened, in his Law declare his righteousness. The Law is just: and the Rule of all Righteousness and Temperance to man, in the second Table in six words, and How severely did God punish Israel's breach of this Law, with the death of 3000 at present, with his own removal out of their camp, and with divers after-reckonings! 4. In Goodness and Mercy how glorious! Israel could not Endure to hear his immediate voice: therefore he condescends to speak to them by a Mediator. He tells Moses of their Sin, bids him let him alone, that he might consume them: hereby putting an opportunity into Moses his hand to intercede for them, that their destruct on might be prevented. He said, Let me alone: that Moses might not let him alone. How willing was God, that Moses intercession should prevent Israel's destruction! And when they had so heinously transgressed and broken Covenant with God; yet the Lord gives them hearts to repent, and upon their repentance proclaims all his goodness for their comfort, and afterwards renews the •… ables of the Covenant with them. Oh how infinite this his goodness! 5. In Supreme Majesty how glorious was God in this dispensation! Such Preparation for his Law, Such promulgation of his Law, such terror upon the People, and upon Moses himself thereupon, proclaim his incomparable Majesty. Think of the Trumpet sounding, The Lord descending in fire on the top of Sinai, Ten thousands of his Saints attending him, The thunder and lightnings, the blackness and darkness, and tempest the Mountain smoking, and all on a light fire burning to the heart of Heaven, Israel, Moses, and the dead Mount itself quaking and trembling at the Lord's presence: and then admire his glorious greatness and Majesty.
2. That, The Law, the Moral Law is most excellent, in Authority, Purity, Equity, Extent, Spiritualness, Durableness, and Outward Glory. 1. It Excels in Authority: God having engraven his own Authority upon it so immediately and variously. God spake it once by immediate voice: wrote it twice by his own finger in Tables of stone: and Gave it to Israel under the Solemn Ratification by Sacrifices and blood as his Covenant with them. 2. It excels in Purity: The purest God giving it; Israel the purest people must be sanctified, washed and prepared for receiving it; It commanding purity in the highest, forbidding impurity in the least and lowest degree imaginable. 3. It excels in equity: being a perfect Rule of all Righteousness. 4. It excels in extent: reaching to all sorts and degrees of persons; to all sorts, degrees and circumstances of actions, good or evil; not only to the outward works, but to every word, to every thought, to every imagination, and (if there be anything before the imagination) to every first motion or stirring of corruption even before deliberate consent. Well might David say; I have seen an end of all perfection, but thy Law is exceeding broad. 5. It excels in Spiritualness: it reacheth to the Spirit within, as well as to the body without; it requires the Soul and Spirit, as well as the body of any action. The Law is Spiritual. The Author of it is a Spirit: The Matter of it is chiefly Spiritual: The end of it is Spiritual, an holy spiritual heavenly life. 6. It excels in durableness: being twice written in Tables of Stone by God's own finger, for perpetuity thereof. Heaven and Earth shall pass away, but this Law shall not pass away. The Doctrine of Faith doth not destroy, but establish the Law: Christ himself did not nul it, but fulfil it. 7 It excels in outward Glory: God having put such and so many characters of visible Glory and Dignity upon it, in all those eight particulars. The Apostle acknowledgeth this Glory to be very great: though the New-Testament Glory surpass it. The Antinomians therefore deal ignorantly and impiously against this Law of God, whilst they study to evacuate its Authority, and to trample the glory and dignity of it in the dust.
3. That, Lapsed Sinners are not able to endure the voice of God in his Law immediately. They cannot draw near to God and his Law, without a Mediator: but Moses could draw near to God, a Mediator could come immediately into his presence. And no wonder; For, 1. God, immediately considered without a Mediator, is to the lapsed Sinner a Consuming fire; a God of vengeances, that will not, cannot, clear the guilty, without full satisfaction to his justice offended. The lapsed Sinner is utterly unable for such satisfaction, God's justice being infinite: and therefore must be swallowed up of divine wrath for evermore. 2. The Law, Considered without a Mediator, is only a Ministration of Death and condemnation, a Killing Letter, to the Sinner. Requiring impossibilities, through the weakness of the Sinners flesh that cannot keep it; and yet denouncing Death, and thundering out the Curse against the least transgression without Mercy, without ability or liberty of Repenting. There being no Mediator to Endure that Curse which lapsed Sinners have deserved, that so they may be redeemed from it: not to fulfil the Law for them, as their Surety, which themselves could not keep. Hence, without Christ the true Mediator, no Sinner since Adam's fall can endure God or his Law immediately: they swallow up the Sinner with horror and Confusion, with despair and Death. But Christ the Mediator draws near to God, to his Law; endures it, and fulfils it completely for us: and so in him lapsed Sinners can comfortably endure both God and his Law.
4. That, The Law was so given from God on Mount Sinai, as might best set forth the Necessity and Sufficiency of Christ, and bring Sinners to him. Here's the wisdom and grace of God in a Mystery. The Mystery is; Christ in the Law. We wonder not to hear of Christ in the Gospel: But is Christ in the Law? How can that be? Not to insist upon that which some well observe, That Christ was the Angel, who gave the Law to Moses. Mark well the former Manner of the Laws dispensation, and then you shall See Christ in it, yea Christ chiefly and especially in it, nothing being in it so much as Christ. For, 1. Christ is in the Preface to the Law fundamentally. As our Mediator, in whom alone the Lord is our God; And as our Redeemer, that hath alone brought us out of more then Egyptian bondage, all our Spiritual thralldom. This his Mediation and Redemption is laid down as the foundation of all our Obedience to the Law. 2. Christ is in the Precepts and threats of the Law, intentionally; for, the end of these impossible precepts, and intolerable threats, is to drive Sinners out of themselves, that consequently they may fly to Christ alone, for performance and happiness. 3. Christ is in the Promises of the Law virtually; The Mercy promised generally in Commandment second, and Canaan (the type of Heaven) promised particularly in Commandment fifth, are through the virtue and efficacy of his merit only; in which regard all the Promises of God are in Christ Yea, and in him Amen. In effect we obtain no mercy, till we obtain Christ: and there's no coming to the promised eternal Canaan but by Christ. 4. Christ is in the Mediator of the Law, Moses; and in the Ceremonials annexed to the Morals, and in the Sanction of the Law, typically: Moses, all the Ceremonies, and the Sanction of the Law, being evident types of Christ, that great Prophet, the body of those shadows, who by his own death and blood established his own Testament. 5. Christ, in a word, is in the renewing of the Covenant and Tables broken, Evangelically: for that, in Christ lapsed Sinners find place for repentance, and pardon, mercy and reconcilement to God upon their Repentance. By all this it is clear, That God so and in such manner purposely gave his Law on Mount Sinai▪ that it might be Israel's School-master to bring them to Christ, that they might be justified by Faith. Thus the Law is full of Christ. Where now is the Rayling and black-mouthed Antinomian, belching out his hatred, scorn, contempt and reproaches against the Law with bitterest invectives? Cease to blaspheme God's Law, lest you blaspheme Christ: for the Law, as given on Mount Sinai, abounds with Christ, and sets forth much of Christ every way.
5. That, The Lord is well-pleased when Sinners; sensible of their own inability to endure God and his Law immediately, do fly out of themselves to a Mediator. How doth the Lord seem to be affected, when Israel (terrified with God's voice, being unable to endure that which was commanded ) fled to Moses the typical Mediator, that he might pass betwixt God and them, and in Moses to Christ the true Mediator typified: Now God had obtained one end of this terrible publication: now he had taken this self-conceited people in some measure off their own bottom, that they might not rest upon their own abilities and actions for justification, which were weak and insufficient: but only upon the abilities and sufficiencies of a Mediator, viz. In Christ especially. In like sort, the Lord is abundantly delighted when by the severity of the Law, any sinner is brought out of himself, taken off his own Base, to lean only upon Christ for salvation. This takes all glorying from the Creature: and devolves the whole glory upon God alone.
6. That, The Law promulgated on Mount Sinai was given to Israel as a Covenant. It was not given precisely and absolutely as a Law, but as a Federal Law, or Covenant Law. For, 1. This Law given on Mount Sinai is divers times styled a Covenant. 2. The Tables wherein this Law was written, are called, The Tables of the Covenant, and The Covenants. 3 The Ark containing these Tables is called, The Ark of the Covenant. 4. God's Preface to the Promulgation of the Law, is a Summary Abridgement of the Covenant and mutual Federal Obligations betwixt the Federate Parties. 5. The Preface prefixed, and Promises intermixed, in the Law promulgated, clearly import the Nature of a Covenant therein. 6 The Solemn ( g ) Federal Sanction or Ratification of this Law, by erecting an Altar to represent God the chief party to the Covenant, and twelve pillars by the Altar to represent the twelves tribes; By killing of Sacrifices and sprinkling the blood thereof half on the Altar, and half on the People, for mutual Confirmation thereof on both sides. 7. The breach of this Law is counted and called a breaking of God's Covenant. In all these regards it must needs be confessed this Law on Mount Sinai was given as a Covenant.
7. That, the Law on Mount Sinai, though seemingly given as a Covenant of works, yet was really given and intended as a Covenant of Faith.
Seemingly, and at first blush, The Law given on Mount Sinai appears to be, and hath a face of a Covenant of works. For, 1 The Promulgation of the Law was with such and so many tokens of Divine Terror and Majesty, as seem inconsistent with the Gospel. 2. The tenor and Current of the Law seems to be wholly for Doing not at all for Believing; for Works, not for Faith: and is for substance the same with the Law of Nature, the Covenant of Works, naturally engraven in man's heart in innocence. 3. Israel was not able to endure that which was commanded, but fled from God, apprehending that that great fire would destroy them, and if God should speak to them anymore they should die. 4. Israel are said to break this Covenant, and the Tables were broken by Moses to signify so much to them. But the Covenant of Faith is so contrived in, and founded on Christ, as it is beyond our breaking of it.
But really and indeed the Law on Mount Sinai was intended and given as a Covenant of Faith, though very different from all the foregoing discoveries and dispensations of the Covenant of Faith. For, 1. In the Preface of the ten words of the Law God declares himself, The Lord; Their God; viz. Peculiarly, By Covenant, (for by Creation and Common Providence he was others God, as well as theirs;) and Their Redeemer from Egypt: A type of their Redemption from spiritual and eternal bondage by Jesus Christ. Since man's fall the Lord is not a God in Covenant to any, but only in Christ; nor a Spiritual and eternal Redeemer to any, but in him only. 2. The Law was given in the hands of a Mediator, viz. Moses, the Typical, Christ the true Mediator. The Covenant of Faith is with a Mediator: The Covenant of works is without a Mediator, needs no Mediator. 3. To the Moral Law, the Ceremonial was annexed as an additional explanation thereof; especially of the first Table. Both Morals and Ceremonials were given the self-same day on Mount Sinai. And the Ceremonials Types of Jesus Christ, the Body and substance of them all. 4. The Law was stablished as a Covenant by the death and blood of Sacrifices: shadowing out the true death and blood of Christ the true Sacrifice, whereby the everlasting Covenant was Confirmed. 5. This Sinai-Covenant admitted of Repentance after the people's transgressing thereof, and of Pardoning Mercy upon their Repentance: Which is according to the tenor of the Gospel, and Covenant of Faith. But the Covenant of works denounceth Death upon the least transgression, leaving no room for repentance, nor hope of mercy. By all these Considerations its evident, That the Law given on Mount Sinai as a Covenant, was given indeed as a Covenant of Faith: And only seemed to be given as a Covenant of Works. None of all those former Considerations being inconsistent with the Covenant of Faith, nor necessarily concluding for a Covenant of works. For, ( 1 ) The terror of the promulgation, was but to drive that people out of themselves to a Mediator, as a Schoolmaster to bring them to Christ: and setting forth the different dispensation of the Old estament from the New: that working the spirit of bandage to fear, this the spirit of Adoption to filial Confidence ( 2 ) The Law requires not only Doing, but Believing; not only works, but Faith in God in Christ; both in the first Commandment, compared with the preface prefixed, and otherwise: as hath been already proved▪ (3) The rigor of that Old Testament dispensation kept Israel at a greater distance from God, yet drave not the people quite away from God, as the Covenant of Works drives the lapsed sinner quite from God: but we draw nigh by the blood of Jesus under the New Testament dispensation. ( 4 ) Israel brake the Sinai-Covenant, not absolutely, so as utterly to evacuate the same forever; For God renewed it again: but respectively, in regard of their own desert, they made forfeiture thereof, though God would not take the advantage of the forfeiture. But the Covenant of works once broken by Adam, was broken irreparably.
8. That, The Sinai- Law and Covenant was dispensed with much darkness and obscurity, with much bondage and slavish fear, keeping off the people at a great distance from God; in comparison of the New Covenant, wherein that cloudiness, veil, terror, bondage, &c. are done away in Christ. The Church, then being in her Minority, was under Tutors and Governors; now grown to ripeness of age is in spiritual liberty.
9. Lapsed sinners, though brought into a Covenant of Faith, yet of themselves are not able to keep that Covenant in Faith and obedience, notwithstanding all their resolutions and promises to that end How fully did Israel Promise: but how foully did Israel fail and come short in Performances!—
10. Though God's Covenant-people sometimes fail on their part in Covenant-performances, yet God upon their Repentance for the Mediators sake pardoneth their sins most graciously, and reneweth his Covenant with them: Though they fail on their part, God will not on his: nor suffer his Covenant utterly to fail for evermore. Its their Duty, conditioned in this Covenant, to repent, in case of miscarriages against the Covenant: Its their great Privilege and Dignity, that they have liberty and ability of repenting, and shall be accepted upon their Repentance. This Covenant opening such a door of Repentance for offenses against it, was certainly a Gospel Covenant of Faith for the Consolation of Israel in Jesus Christ.
SECTION II.
II. TOuching the outward Form or Manner of this Sinai-Covenant's Ensuing Administration, after it was manifested and established; It was actually administered and put in execution. 1. With much external Glory. 2. With some darkness veiling that Glory. 3. With a very servile Poedagogy to a Church under age. 4. With a visible and successive Ministry, Ordinary and Extraordinary for application of this Covenant and Poedagogy to Israel. 5. With Universal respect and reference to the whole National Church of the Jews. 6. With a distinctive differencing of the Jewish Church, (the then only Church in the world) from all other people and Societies on Earth. 7. With such a Church of God, as was also a Theocracy, or God's own peculiar Common-wealth. Let me clear and open these a little.
I. With much external Glory. Paul, enumerating the Jewish Privileges, saith, Who are Israelites: to whom pertaineth the Adoption and the Glory, and the Covenants, and the giving of the Law, &c. And elsewhere, If the ministration of Death, written and engraven in stones, was glorious, in that the children of Israel could not steadfastly behold the face of Moses, for the glory of his Countenance, which glory was to be done away, &c. Wherein he plainly declares that, This Sinai-Covenant had a glorious Ministration: though it was but a vanishing glory, which was to be done away; and an inferior glory to that of the New Testament having no glory in this respect, by reason of the glory that excelleth. The outward glory of this Ministration shown itself many ways. viz.
1. In the very face of Moses, the First Minister thereof from God to Israel. When he had been in the Mount with the God of Glory, to receive the Tables of the renewed Covenant, and was now come down to Administer the same to the people, the skin of his face did shine so gloriously, that (till he had put a veil upon his face) the people were afraid of him, could not steadfastly behold him. This signified (as Paul intimates) The glory of this Ministration, far surpassing the weakness of Israel's apprehension, till it was veiled with shadows. Israel so received the Law, Glorious and terrible, that they could not steadfastly look to Christ the end of the Law, but only by the Grace of Christ▪ but when the Jews shall be turned to the Lord Christ, they shall behold Christ the end of the Law, the veil of blindness and hardness upon their hearts being taken away.
2. In the Ark of the Covenant, wherein the two Tables of the Covenant were kept. Of all the sacred things this was most excellent. Its often, by way of Emphasis and singular dignity, called, THE GLORY: being an Eminent Type of God's glorious Christ, and Token of the special presence of the glorious God in the midst of Israel. In reference hereunto, the Cherubims shadowing the Covering of the Ark, viz. the Mercy-Seat are called, The Cherubims of Glory.
3. In the Public Places of worship, viz. The Tabernacle, and Temple, (the Receptacles of the Ark, The GLORY, ) which were erected with much Outward Glory, Beauty, Splendor, and Magnificence.
4. In the Sacred Utensils of the Sanctuary, both in Tabernacle and Temple: which were proportionably very beauteous and glorious both for the Matter, Outward form and order thereof.
5. In the Holy-Garments and Ornaments of the Priests for Ministration therein: which were very eminent for glory and for beauty.
6. In the whole Ministration in the Tabernacle.
Now all this Outward typical Glory of the Old Testament Ministration shadowed out the true inward spiritual Glory of the New Testaments dispensation.
II. With great darkness and obscurity upon all this Outward Glory. Though Moses face did shine gloriously: yet his glorious Countenance was covered with a veil. Though the Ark, Tabernacle, Holy Utensils, Holy Garments, and the whole Ministration were outwardly beauteous and glorious: yet there was a cloud, a veil upon all this glory: the spiritual Mystery and end therein intended, viz. Jesus Christ the life and soul of this Covenant, was set forth thereby but typically and darkly. But this dark veil is done away in Christ under the New Testament. Likewise the dark veil of unbelief and blindness upon the hearts of the Jews, shall be done away when they return to Christ. This inward Darkness of their hearts, so aggravated the Outward darkness of this Covenants Ministration, that none but the spiritual Jews did behold the Spiritual End and Mystery thereof.
III. With a servile and burdensome Poedagogy. The Church of Israel in the wilderness was in her extreme Infancy; and from Moses till the death of Christ, was as a Child in Minority under age, but growing up by degrees to Maturity. Therefore God under this Covenant gave Israel a more servile Poedagogy, or child-like schooling: though she was heir by Covenant, yet she remained as a servant in condition, till the fullness of time came. 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: even so we, when we were children, were in bondage under the Elements of the world. But when the fullness of the time was come, &c. This Poedagogy, or child-like schooling of Israel under the Ministration of this Covenant was so exceeding chargeable, laborious, and every way gravaminous, that Peter confesseth, it was a yoke which neither we, nor our Fathers were able to bear. And Paul intimates, it was an Intangling yoke of bondage. And therefore by way of an Elegant Allegory he compares this Old Covenant to Hagar the bondwoman, gendring to bondage, and the New Covenant to Sarah the free-woman, gendring to freedom. This Covenant brought forth children and heirs to God, but in a more servile condition of bondage under Tutors and Governors, till Christ. But as one notes well; There's a twofold servitude, 1. One to Damnation, which shuts the sons of such disposition out of the Kingdom of Heaven, which was figured by the bondage of Ishmael and Hagar. This, the Covenant doth not beget in itself, but in them that rejected Christ the soul of the Law, and trusted in their works to be justified thereby. 2 ▪ The other of sons, which are held under the Nurture of the the Law and Legal Rites, but rest not in them, but by them are led unto Christ; which abide still in the house, and partake of the diginity of sons though under Tutors; And this Servitude is an effect of the Covenant thus administered. I add, This Covenant, thus administered, bred the former Servitude Indirectly and accidentally only, upon occasion of carnal Israelites abuse thereof through ignorance and unbelief: but it wrought the later servitude directly and properly, God intending so to nurture and train up his Church under age. Now in this servile Poedagogy or childlike schooling of Israel under this Ministration, note briefly these Particulars, viz.
1. The School-master: the Law 〈 in non-Latin alphabet 〉 ; The Law became our School master towards Christ, &c. What Law? Both the Moral and the Ceremonial Law, as digested into the Old Covenant, or Old Testament. For, both these school the sinner, by Instruction and Correction. And both these, by such schooling carry on and conduct the sinner towards Christ, as hath been abundantly proved.
2. The School-House, The worldly Sanctuary, viz. The Tabernacle in the wilderness, and till the days of Solomon: The Temple from Solomon, till Christ. Every School-Master hath his School, wherein he Nurtues his Scholars: So this Covenant had its School for the Jews under it. Then verily the First Covenant had also Ordinances of Divine Service, and a worldly Sanctuary. For there was a Tabernacle made, &c. Thither all Israel must come, To seek God's Oracles, and Answers, And to offer up all their Sacrifices. There all the Males of Israel must appear before the Lord thrice every year.
3. The Lesson to be learned by the Israelites, from this School-master, in this School Jesus Christ, This Covenant administered in the Sanctuary, Primarily taught Jesus Christ to Israel: viz. 1. The Necessity of Christ to Salvation, Themselves being otherwise involved under sin and misery remedilessly, as the Law did convince them; 2. The sufficiency of Jesus Christ unto Salvation, As the Types and Ceremonies did evidence to them. This grand Lesson touching Jesus Christ their Savior was more plainly & fully taught by this, then by all the fore-going Covenants. And yet by this, only as 〈◊〉 a more servile School; not as in a more free University, which is the Privilege of the New Covenant. Under this Covenant from Moses till David, Israel had the A B C and first Rudiments of Christ, they were taught, as it were, to Know their Letters, and to Spell Christ, in the Types and darker promises: From David till the Captivity, they were taught more perfectly to read Christ, in the Explanations of the Types and figures of Christ by more full and clear Promises: From the Captivity to Christ, they became more ripe in the knowledge of Christ shortly to come into his Temple, earnestly desiring him and longing for him. And so when Christ Jesus came they were prepared for the University-Instruction of the New Testament.
4 The way of teaching this Lesson: was Gradual, and proportionable to the dullness of Israel's capacity. This Covenant taught them Christ especially by these three steps. viz. 1. By exacting perfect and perpetual Personal obedience from them, under penalty of the Curse. Which because of the weakness of their flesh, they could not possibly perform. 2. By detecting hereupon to themselves their sin and misery. That so their undone condition may convince them of the necessity of a Savior. 3. By directing them to Christ, that only All-sufficient Savior, by whom alone exactly performing all Obedience, and enduring our deserved Curse, they may be justified through Faith. Shutting them up unto that Faith which should afterwards be more fully revealed, under the New Testament.
5. Allurements, and Encouragements to the learning of Christ, this Covenant propounded to its Scholars the Jews, viz. Large Promises of a Temporal Inheritance and Outward Blessings. As Schoolmasters allure their Scholars to learn their Lessons, by promising them plums, apples, &c.
6. School-Nurture and Discipline; for correcting the Delinquencies, and subduing the stubbornness of Israel. I. For Correcting the delinquencies and faults of Israel, this Covenant had a sharp Rod of Threatenings of many grievous Temporal Calamities especially, to keep them in awe. As School-masters have their Rods and Ferula's for negligent and unruly boys: according to the saying: A Rod in the School is a necessary Tool. II. For subduing the stubbornness of Israel (who was generally a stiff-necked and rebellious people) the Lord in this Covenant had divers ways and Methods. As, 1. By a burdensome yoke of Ceremonial Ordinances laid upon their necks, which at last grew intolerable to them, and is now under the New Testament wholly laid aside. This was a very costly, painful and cumbersome yoke continually to them: and did exceedingly tend to subjugate and tame them. 2. By many Restraints laid upon them: confirming and abridging their liberties exceedingly, to bring them under. As, ( 1 ) He restrained them from the use of divers Creatures, in meats and drinks, &c. making many Creatures unclean, and so unlawful to be used, upon sundry Penalties. ( 2 ) He propounded some things to them of a lawful and indifferent Nature, which if they should meddle with, they must undertake such washings, purifications, &c. thereupon; as the enjoyment thereof countervailed not the inconveniencies annexed, nor was worth the while.
7. Israel's Proficiency under this School-Nurture and Poedagogy was manifold and more or less in one regard or other, the advantage redounded to the whole body of that Church. For, 1. Some of them were hereby preserved from Paganish Idolatries, Superstitions, Prophannesses, and many abominable evils which they had seen in Egypt, and did after see in Canaan: their hands being full of God's better work and employments, which took them up. As busy children, though incapable of learning, yet are kept at School from many shrewd turns. 2. Some of them gained knowledge in the Moral and Ceremonial Duties of the Covenant: though the mystery of the Covenant, viz. Jesus Christ was veiled and hid from them. As many boys at school learn to read, write, and cast accompt: though incapable of being University-Scholars. 3. Some of them, viz. the Spiritual Israelites indeed; they that were Jews inwardly, gained a sufficient measure of the saving knowledge of Jesus Christ in this Covenant: though their clearest knowledge was dark and obscure in Comparison of ours gained under the New Covenant. 4. All of them, even the whole Church of the Jews were shut up as in a Prison, under this Covenant, to the Faith that should afterwards be more fully revealed, Confined thereby within the bounds & limits of Faith, that they should not seek for Salvation any other way, then by Jesus Christ through Faith. Thus the Law was their School-Master towards Christ, that they might be justified by Faith. This branch hath elsewhere been already explained. Thus the Jews in some way or other, notably thrived under this Poedagogy.
8. Finally, The advancement of Israel in fullness of time, from this more servile Poedagogy of the Old Covenant, to the more free Tutor-age of the New Covenant: As good Scholars are sent from School, to the University. But after that Faith (that is, the more clear, and full Doctrine of sinners salvation by faith in Jesus Christ) is come, we are no longer under a School-Master: for ye are all the children of God by Faith in Christ Jesus. And are no longer under the Spirit of bondage, as servants, to fear: but under the Spirit of Adoption, as sons and heirs come to age, to cry Abba Father.
IV. With a visible Ministry, ordained and erected by God amongst them, for applying of this Covenant and the benefits thereof unto them, especially for applying to them Jesus Christ the grand mystery of the Covenant. This Ministry was twofold. 1. Ordinary. 2. Extraordinary.
1. Ordinary, The Levitical Priesthood: which in a lineal descent were to succeed Moses and Aaron till the time of Reformation, viz▪ the days of the New Testament. This Levitical Priesthood had principally two sorts of employments which were peculiar to them viz▪ 1. Offering up of Sacrifices daily, first for their own sins, and then for the Peoples. Which Sacrifices (though they sanctified to the purifying of the flesh, yet) could not make him that did the Service perfect, as pertaining to the Conscience. But they typed out to Israel, the Sacrifice of Sacrifices, viz. the Body and Blood of Jesus Christ; who through the Eternal Spirit offered himself without spot to God, and so purged the Conscience from dead works, to serve the living God. — For, by one offering he hath perfected forever them that are sanctified. 2. Offering up of Incense daily upon the Golden Altar before the veil, while the people were praying without, Luk. 1. 9, 10. which typed out Christ's continual intercession in heaven for his people by his sweetest and most acceptable Merit. Which incense of his merit being put to the prayers of all Saints, their faithful prayers become acceptable and sweet before God as the most fragrant incense. Thus Jesus Christ our great High Priest by his Satisfaction and Intercession swallowed up the Sacrifices and Incense of the Levitical Priesthood, as the Substance, Truth and Mystery intended in those Types: and the Priesthood under the Law served unto the example and shadow of heavenly things.
2. Extraordinary, the Prophets of all sorts which Prophesied to Israel during the time of the Old Testament. According to the true intent of this Covenant, These Prophets, 1. Revealed Christ the Messiah in many Promises, expounding this Covenant; 2. Exhorted the people frequently to come to him, and accept him by believing in him; 3. Encouraged them to walk answerably to him in all sincere obedience and well-pleasing; 4 Warned them against all sinful ways inconsistent with faith in Christ, and obedience to him, Inviting them frequently to Repentance in case of such miscarriages. All which proceedings are most obvious and observable; 1. In the Ministry of all the Prophets before John. 2. In the Ministry of John the Baptist, greater then all the Prophets, pointing out Christ the true Lamb of God with his finger. 3. In the Ministry of Jesus Christ himself, that Great Prophet of Prophets, who was under the Law, and a Minister of the Circumcision, till by his Death he abrogated the Old Testament Administration.
V. With universal reference to the whole National Church of the Jews, which was till Christ's death the only Church of God in the whole world. Here two things are to be considered.
1. That this Covenant was dispensed in such manner, as to be extended to the whole National Church of the Jews, and their Seed from Generation to Generation, (the Natural Seed of Abraham bearing the face of the National Church ). For, This Covenant, 1. Was Promulged to all Israel; 2. Was established with all Israel; 3. Was Renewed with all Israel, after their violation thereof; 4. And was at last performed to the whole Church in the Land of Canaan, &c.
2. That, though this Covenant was extended in the dispensation thereof to the whole National Church, Abraham's natural Seed: yet every of them did not alike, either perform Covenant-Conditions to God, or partake Covenant-Mercies and blessings from God. Some were Jews only 〈 in non-Latin alphabet 〉 outwardly, and in the flesh: Some were Jews also 〈 in non-Latin alphabet 〉 , inwardly and in the Spirit, as the Apostle lays down the distinction. Now the Carnal Jew had his share only in the Carnal outward temporary blessings and outward visible Ordinances: which yet was an high dignity above Covenantless Pagans. The Spiritual Jew had his part and interest both in the Temporal, Spiritual and Eternal blessings of the Covenant. The Carnal Jew shared in the Typical Sacrifices, Altar, Priesthood, Tabernacle, Canaan, &c. but the Spiritual Jew shared in Christ himself the true Sacrifice, Altar, Priest and Tabernacle, and in Heaven that true eternal Rest remaining to the People of God, whereof Canaan was but an obscure typical administration. But whatsoever mercies either of them enjoyed, they enjoyed them only as Covenant-blessings in and through Christ of mere Grace.
VI. With a distinctive differencing of the Jewish Church (the then only Church in the world) from all other people and Societies on Earth. As God did by this Covenant appropriate Israel to himself, as his own People: So he did thereby separate and distinguish them from all others, as his only People. This was a distinguishing Covenant. Hence, God in his Preparing them for this Covenant, tells Israel; If ye will obey my voice indeed, and keep my Covenant, then ye shall be [Segullah] a peculiar treasure unto me above all people, though all the Earth be mine. And hereupon Paul describing the Condition of the Gentiles before Christ, ranks this in the Catalogue of their Spiritual miseries, that they were strangers from the Covenants of Promise: whereupon they were a people afar off from God, when Israel was a people near unto him: yea, this Covenant did so discriminate, and wall in the Jews from all others, in the Administration of it, That it is styled, The Middle wall of Partition betwixt Jews and Gentiles, broken down by Christ: and the Enmity, even the Law of Commandments in Ordinances, abolished in his flesh. So that this Covenant till the death of Christ, distinguished the Jews from all others, as Forreiners, and Strangers, and Enemies. Israel was God's Garden-shut-up, his peculiar Inclosure: all the other Nations of the Gentiles were as the wild Waste, Common, Heath, or Wilderness; till Christ by his Death took away this Distinction, and by his New-Covenant took in the Gentiles to the Jews, making in himself, of twain, one New man, so making Peace; Reconciling both unto God in one body by the Cross, having slain the Enmity thereby, &c.
VII. Finally, The Administration of this Covenant was such, that therein he dealt with Israel as his peculiar Common-wealth also, as well as his peculiar and only Church. And therefore as he gave them Morals and Ceremonials to Regulate them as his Church in all matters of Religion: so he gave them Judicials or Judgments to guide them as his Common-wealth in all matters of Civil concernment. When Israel came out of Egypt. &c. —Judah was his Sanctuary: and Israel his Dominion. Hence some style them A Theocracy. Which Judicials were with Morals and Ceremonials digested into the body of this Covenant; being Published by God, written by Moses jointly in a Book, And all Read together to the People, and assented unto by them in the day of this Covenants solemn Sanction. God himself being the immediate Author, Enactor and Lawgiver of these Judicials, they were the most wise, equal, righteous, and full Political Laws that ever were established in any Common-wealth in the world: there being no Folly, Iniquity, Tyranny, or Insufficiency in them, which evils usually attend, more or less, all human Laws. So that the Political Laws of other Re-publicks are best, that come nearest to God's Judgments. Thus God would appropriate Israel to himself peculiarly in all Capacities; as Abraham's Seed and Family, As a Church, and as a Commonwealth. He would be their Father, as his Family: Their Redeemer, as his Church: Their Lord and King, as his Commonwealth: Their God, as All. And therefore when Israel would have a King, like the Nations, God tells them that they had rejected him from being their King. And so he gave them a King in his anger: and took him away in his wrath. O happy that people, which in every notion, capacity and consideration are God's people!
Inferences. Hence observe,
1. That, God disposed and ordered the affairs of Israel under this Old Covenant with infinite wisdom, care, love, and faithfulness. This Dispensation came much short of the New Testament administration: but it was sufficient for Israel's Salvation, and peculiarly accommodate to their weak apprehension and Condition. God did exceedingly condescend unto them, who were not able to ascend unto him. How wisely, lovingly and faithfully did he set forth this Covenant, viz. 1. With much outward Glory: to prevent their ensnarements by the pompous idolatries and superstitions of Pagans, to retain them more delightfully in his own pure worship, and to lead them on thereby to the surpassing inward glory of his true spiritual worship. 2. With a veil of darkness upon that glory: For, That glory without a veil dazzled their weak sight, they had such a veil of ignorance, unbelief, and hardness upon their minds and hearts that they could not receive it; They spelled Christ out in the ABC of veiling Types and Shadows; nor was that great mystery of Christ to be revealed clearly without these, till the fullness of time. 3. With a Servile Poedagogy, or childlike nurture, leading them to Christ: For, they were children but under age, and therefore incapable of riper instruction. 4. With a Constant succession of an Ordinary and Extraordinary Ministry, till the very death of Christ: For informing their judgments, For reforming their hearts and lives, for directing their practices; and for encouraging them to apply to themselves, and wait for Christ the consolation of Israel. 5. With the whole body of that people and their Posterity: His love to them had multiplied them, and was now manifested more extensively towards them, then in any former generation: All shall reap Covenant-benefit, of one sort or another; And he will not cast off any of them or their Seed, till first they cast off him. 6. With Distinguishing Israel from all People, as his peculiar-treasure. Distinguishing mercies are eminent mercies. 7. With reference to their Civil, as well as Ecclesiastical state: that they might be his endeared and obliged people in all capacities.
2. That, The advantage of the Jews was very great above all other people. This Covenant-administration was a middle wall of Partition betwixt them and all others. Hereupon, 1. Israel were God's peculiar-treasure▪ all other Nations but as refuse and Rubbish: 2. Israel the enclosed Garden of God; All others as a dry desert and desolate Wilderness: 3. Israel the sheep of God's Pasture; all others the Goats of the Mountains: 4. Israel looked to, and cared for, by God; all others overlooked and disregarded in their ignorance and unbelief: 5 Israel shut up unto the Faith; All others shut out from the Faith: 6 Israel nurtured in the School of Jesus Christ; All others without Christ, Covenant, Hope, and God in the world.
3. That, Israel during this Covenant, from Moses giving of the Law, till the Death of Jesus Christ, was in Nonage or Minority. For all this while God bred them up as children with Rudiments and Elements under Tutors and Governors, till the fullness of time was come. Their Infancy was in the Wilderness; Their childhood from Joshua, till David; Their youth from David, till the Captivity: Their riper age, wherein they drew nearest to full age, was from the Captivity, till Christ. All this while they were in Minority: yet growing on to Maturity. Thus the Old Testament yielded only children, but the New Testament Men in Spiritual capacities. That was a more Imperfect, This a more Perfect dispensation of God's Covenant.
4. That, The Jews were an exceeding intractable people, a stubborn, rebellious and stiff-necked Nation. And therefore God laid this heavy iron-yoke upon their necks, to tame and subjugate them, to break them and bring them under his Scepter and Government. Whereas Christ's New-Testament-yoke is easy, and his burden light: his people being a willing people in the day of his power.
5. That, The carnal Jews, who embraced not Life and Salvation in Christ tendered by this Covenant, were utterly inexcusable. In the day of their condemnation, they shall have no Apology or excuse for themselves, because this Covenant was extended to the whole body of Israel, and salvation by Christ was therein offered to the whole body of that people, to the Carnal, as well as to the Spiritual Jews. The Election only embrace and obtain it, the rest are hardened. The fault is not at all in God, but in themselves. This Covenant was administered with universal reference unto all: but the Carnal sort rested in the Carnal and outward Promises thereof, neglecting Spirituals and Eternals primarily intended. They licked the Rock, but sucked not the honey out of the Rock.
6. That, The Old Testament-administration had much Servitude and Bondage in it: and kept Israel under it in Minority, as Servants in Condition, though heirs by Promise and Covenant. Hagar the bondwoman was a Type or Allegory of this Covenant from Mount Sinai, gendering to bondage. —The Apostle stiles this, A yoke of bondage. And elsewhere intimates, That the Spirit of Bondage to fear, was more proper to the Old; The Spirit of Adoption whereby we cry Abba Father, was more peculiar to the New Testament: And that Christ by his being made under the Law redeemed them from this Servile State, to the adoption of sons; from a Servile, to a free Son-like condition. This shows the Preeminence of the New Testament above the Old: and the Privilege of Christians above the Jews.
7. Finally, That this Old Testament, in respect of the Form of Administration, was far Superior to all Covenant-Expressures foregoing, as is evident by all the former particulars: but far Inferior to the New Testament, the administration whereof is more Free, Sublime and Spiritual •… , as will after in due place appear.
APHORISM VI. 6. The End or Scope of this Sinai-Covenant.
THe End or intended Scope of God's Covenant with Israel and their Seed from Mount Sinai, was God's fuller Revealing of Jesus Christ the Promised Savior of Sinners, for the greater Furtherance of Israel's Present and Future Happiness, and of his own wonderful Glory. Now Christ is the End of the Law for righteousness to every believer.
In this Apherism the Scope or End of the Sinai-Covenant is laid down, I. As More Immediate, viz. God's fuller Revealing of Jesus Christ the Promised Savior of Sinners. II. As more Mediate and Remote, viz. 1. The less Principal and Subordinate End, viz. The great furtherance of Israel's present and future. Happiness. 2. The most Principal and Ultimate End, viz. God's furtherance hereby of his own wonderful glory. In unfolding of these particulars, God's intended Scope or End in this Covenant will be sufficiently explained. Herein I account Jesus Christ the more Immediate End of this Covenant, because he is the Primary Mean, for advancing of Mans Happiness and God's Glory.
I shall for plainness sake open this More Immediate, and Remote End, in two distinct Sections.
SECTION I.
THe More Neer and Immediate End of this Sinai- Covenant, was God's fulier Revealing of Jesus Christ the Promised Savior of Sinners, to his people Israel. God had already Revealed Jesus Christ more darkly and imperfectly in all the fore-going Expressures of his Covenant: but in this Covevenant he would declare and reveal this Mystery of Christ more fully. He had now made his Church to grow exceedingly: and his Manifestations of Grace and Mercy towards them in Christ, shall grow proportionably.
That, God's fuller Revealing of Jesus Christ, the Promised Savior of Sinners, to his people Israel, was his more Neer and Immediate End in this Sinai- Covenant, may be evinced by these ensuing Particulars, viz.
I. By sundry Scripture-Testimonies: Evincing; 1. That Moses wrote of Jesus Christ of his Prophetical and Mediatory office, and of his Humiliation and Exaltation wherein he should execute his Office for Sinners Salvation. 2. That this Sinai -Covenant did lead Israel from all Opinion of Justification by their own Works, to God's true and only way of Justification by supernatural Faith in Jesus Christ alone. The Law shutting them up unto the Faith that after should be revealed: and being their Schoolmaster towards Christ, that they might be justified by Faith. As hath been formerly cleared more at large. 3. That Christ is the End of the Law for Righteousness to everyone that believeth. So that when a man, as a Jew, or any other believers in Christ for justification and salvation by him, the Law hath attained its intended End and Scope: its Perfective, not its Destructive End. By all which Testimonies its plain that Jesus Christ was God's more immediate End intended in this Covenant: Their Illumination, Justification, &c. being mediately intended by him.
II. By the peculiar Nature of this Covenant from Mount Sinai. It is often styled a Covenant, by God, Moses, the Prophets, and the Apostle Paul; And the Nature and Properties of a Covenant evidently agree to it, As I have already shown. And it was given by Moses as an Evangelical Covenant of Faith in Jesus Christ: as I have abundantly proved by many Arguments. Now; this Sinai-Covenant being a Covenant of Faith in Jesus Christ: Jesus Christ, as the Sinners Savior, must needs be the Immediate End of this Covenant, he being the Eminent and Immediate End of every Covenant of Faith.
III. By the Gradual excellency and Perfection of this Sinai- Covenant above all former expressures of the Covenant of Faith. Though Every Discovery of the Covenant of Faith from First to last Reveal Christ, yet in them all God hath kept this beautiful Order, that every succeeding Covenant-discovery Reveals Jesus Christ more fully then the former: as is plain to every intelligent eye. Consequently it must needs be God's more Immediate End in this Covenant to Reveal Jesus Christ to Israel, more fully then he did reveal him to any of his people in any fore-going Covenant.
IV. By the Order and Dependance of God's Ends intended in this. Sinai- Covenant. These Ends are especially, God Glory, Mans Happiness, Jesus Christ, and Faith in Christ. Let these ends now be duly compared together, according to their Order of Nature, and mutual dependence: And it is plain, That the more Mediate and Remote Ends of this Covenant, were, Ultimately God's Glory; Subordinately Israel's Happiness: And That the More Immediate End, in order to the advancement of God's glory and Israel's Happiness, was a Fuller Revealing of Jesus Christ as the Material Mean, and of Faith in him as the Instrumental Mean, without which their Happiness could not be promoted nor God therein glorified. Subordinate and immediate Ends may have the Nature of Means in reference to Ends More Mediate and Remote.
V. By the General tendency of this Sinai- Covenant in one regard or another towards Jesus Christ as the only Savior and Redeemer of Israel. Let this Covenant be deliberately considered in what Notion or Capacity you will, it still tends to Christ, aims at Christ, leads to Christ, looks towards Christ, more immediately, in one respect or other. As,
1. In the First Revealing or Manifestation of it to Israel at Mount Sinai. It was Manifested in such sort, as to Reveal Christ. As The Preparation for it, Preface to it, and Ceremonials annexed do abundantly evince.
2. In the solemn Sanction or Dedication of it. It was stablished in such sort, as that its ultimate foundation was Jesus Christ, the true Sacrifice of Sacrifices.
3. In the Lord's gracious Renovation of the broken Tables and Covenant: which he did of mere Grace and favor in Jesus Christ. The Covenant of works without Jesus Christ, admits of no Reparati on, when once violated.
4 In the Preface, First Precept, and Promises, of the Moral Law; which, being the Marrow and Abstract of the Covenant, is by way of Eminency called God Covenant. In all which Jesus Christ is necessarily implied. For God is not the special and spiritual Redeemer of Sinners, nor the Covenant-God of any people, Nor makes he Promises unto any, but only in and through Jesus Christ.
5. In all the additional Adumbrations of the Ceremonial Law, annexed to the Moral, and digested with it into one Covenant. All those Ceremonies being Types and shadows of good things to come: but the body was Christ. What were all the Ceremonies? but Christ veiled; but this Sun of righteousness under a cloud: but the Promised Seed and blessed Babe wrapped up in Levitical swadlingclothes. This see more particularly demonstrated in the VII. Aphorism next following, Corollary 7.
6. In the Explanations of this Covenant, by Moses and the Prophets, both in Morals and Ceremonials. Their Explanations in great part being clearer Promises, Predictions and Descriptions of Jesus Christ under manifold Notions and Considerations.
7. In the Administration of this Covenant from Moses till the Coming of Christ, which was in such Form and Manner, as to lead the Jews along by the hand, as children under age, towards the Lord Jesus Christ, till at last Christ was actually presented and exhibited to them in Person, according to God's Covenants and Promises from age to age.
Thus all the Streams of this Covenant flow towards this Sea; All the Lines of this Covenant tend to this Center; All the beams of this Covenant meet in this Sun, Jesus Christ. These Particulars •… have formerly cleared in several places, and therefore do but now briefly mention them.
SECTION II.
THE more Remote and Mediate End of this Covenant, was twofold. 1. Less Principal and subordinate. 2. Principal and Ultimate.
I. The less Principal and Subordinate End of this Covenant, was, The great furtherance of Israel's present and future Happiness. One eminent branch of this happiness. Paul mentions; Jesus Christ is the end of the Law for righteousness, &c. The Lord singularly intended and aimed at the Good and Happiness of his Israel in this Covenant: and that both in Temporals, Spirituals and Eternals; As is abundantly evident 〈◊〉 Partly▪ by God's Liberal Promises of all these three forts of blessings to Israel in this Covenant; Partly, by the Covenant-Duties restipulated by Israel: both which have been formerly explained. Why did the Lord Promise in this Covenant such a Confluence of all these Blessings; and require from Israel such Duties; but because it was his gracious aim and intention therein highly to promote and further Israel's welfare and Happiness in every regard? So that if all these sorts of blessings Covenanted and promised to Israel on God's part, and of D •… ties restipulated to God on Israel's part, be duly considered, nothing more at all need to be added for proof of this Particular.
II. The Principal and ultimate End which God intended in this Covenant, was a fuller advancement of his own Glory, then by any or all former Covenant-Expressures. God's glory is the chief End of all his Acts; Before Time, or in Time. And therefore God's Glory must needs be his last and highest End, in all his Gradual Discoveries of his Covenant: Every subsequent degree thereof tending to advance his most excellent Glory, beyond the former. God advanced his own Glory in this Sinai-Covenant, far more then in the discoveries of fore-going Covenants. Herein he Eminently magnified▪
1. The glory of the Riches of his free grace. And this sundry ways. 1. By selecting them, and appointing them by this Covenant to be his Segullah, his peculiar-treasure above all the people of the world, (though all the world be his): setting his love upon them, and choosing them, not for anything in them, but because the LORD loved them. 2. By renewing this violated Covenant to Israel again, of mere Grace: Promising, I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.
2. The Glory of his Goodness, Mercy, Loving-kindness, &c. 1. By replenishing this Covenant, beyond all the former, with Precious Promises of Temporals, Spirituals and Eternals. Of Mercy Promises are made: of Truth they are made good and performed. 2. By accepting Israel to be his Covenant people in express terms: which in former Covenants was but implied. 3. By Proclaiming his name, and making all his goodness pass before Moses, at the Renewing of the Covenant broken by the people's Idolatry: which Goodness was so proclaimed for the Consolation of repenting Israel. 4. By Revealing Jesus Christ more abundantly and clearly in this, then in any former Covenant: Especially in all the Ceremonials, which were shadows of good things to come, but the body was of Christ. 5. By taking Israel for his own Family, his own Church, his own Common-wealth.
3. The Glory of his infinite Wisdom. 1. By his most wise contrivance of this Covenant: making it up of Law and Gospel of the substance of the Covenant of works, and of the Covenant of Faith. That Israel might see, how the Covenant of works must be performed and satisfied by the Exactness of the Obedience and sufferings of Christ their Surety, that God's truth and justice might not be mipeached: And how the Covenant of Faith must be performed by the uprightness of all Christ's members true Faith and Obedidience in Christ, that God's goodness, mercy, &c. might be exalted. 2. By his most wise Revealing of this Covenant in ten words, or ten Commandments; so Concise in sentences, so comprehensive in Sense: That, There's no Sin, for kind, degree or aggravation, but is therein condemned; There's no Duty to God, man, or ourselves, but is therein commanded: There's no Curse or Misery due to sin, but is therein implied; There's no Promise for the life that now is, or that which is to come, but is therein virtually comprised. 3. By his most wise Administration of this Covenant in such sort, as might most avail, To force Israel out of themselves; To conduct Israel towards Christ; and To prepare Israel for Christ.
4. The Glory of his most vigilant and accurate Providence, in managing all the affairs of Israel continually, in an infallible subordination to, and subservience of this Covenant. And this, 1. In the wilderness for forty years together. 2. In Canaan for many hundreds of years together. 3. In their Enemies Lands, even under their deepest Captivity.
5. The Glory of his Truth and Faithfulness. 1. By bringing all things exactly to pass according to this Covenant and Promise. He cast out the Canaanites, he possessed Israel of Canaan, giving them rest round about. There failed not ought of any good thing, which the LORD had spoken unto the house of Israel: all came to pass. 2. By performing his Covenant most accurately; ( 1 ) Against all interposing difficulties, and seeming impossibilities. No wilderness wants or Miseries, No death of all that whole Generation of Warriours, No proud waves of the River Jordan which they were to pass, No numerous enemies, No fenced Cities, with walls reaching up to heaven, No sons of Anak, &c. could hinder their promised settlemnt in Canaan. ( 2 ) Against all tract or length of time betwixt Promise and Performance. Canaan (one Covenant-Mercy) was performed after their 40 years sojourning in the wilderness: The Temple (another Covenant-Mercy) was built about 440 years after their entering Canaan: Jesus Christ (the great promised Prophet) was raised up to them about 930 years after the building of Solomon's Temple. Yet at last in their Season these Promises were fulfilled, not one failed. ( 3 ) And (which is most of all) contrary to Israel's many and heinous sins, justly endangering and deserving the avoidance of God's Covenant, yet God's Covenant was fulfilled to them of his infinite faithfulness.
6. The Glory of his Patience and Long-suffering. By forbearing them so long in the wilderness, in Canaan, and in their Enemies Lands, (notwithstanding all their many and grievous provocations, for which they had justly and often deserved to be destroyed;) yea, By laboring to overcome their evil with his goodness in keeping his promised blessings upon them.
7. Finally, By this Covenant God Magnified the Glory of his infinite Power and Majesty. For, 1. How glorious was his Might and Majesty in promulging this Covenant at Mount Sinai! 2. How glorious his power and Majesty in the establishment of his Covenant, enabling his mortal people to behold a vision of his greatness without harm! 3. How great his Power and Majesty, when he renewed this Covenant, in putting such glory upon a Mortal creature, Moses his face, that Israel was not able to look upon him but through a veil! 4. How great his Power and Majesty, ( 1 ) In Conducting and sustaining such a people so long in the wilderness; ( 2 ) In possessing them peacebly of Canaan, in despite of all their enemies; (3) In returning their Captivity into their own land beyond all probability; ( 4 ) And especially, in raising up Jesus Christ, the Prophet promised of the Seed of Israel, against all ordinary possibility, A virgin bringing forth a Son without the loss of her virginity, yea, a Sinner bringing forth a Savior for sinners, a true and perfect man without any propagation or derivation of sinful impurity to him.
So that by all this its clear, God in this Covenant had a singular, a principal intent and eye to his own glory.
Inferences. Are these the chief Ends of this Sinai -Covenant?
1. Then, One and the self-same Covenant may have several Ends. And this without any inconvenience or absurdity: provided those Ends be some of them More near and Immediate, others More Remote and Mediate; Some of them subordinate, others of them Ultimate. And such are all these forementioned Ends in this Covenant. Jesus Christ, the life and Salvation of Israel, was the More▪ N •… er and Immediate end of it: Israel's Temporal Spiritual and eternal Happiness by Jesus Christ through Faith was the more Remote and Subordinate end of it: The further advancement of God's Glory in and by both was the Principal and ultimate end of it.
2. Then, This Sinai- Covenant was not a mere Carnal and Temporal Covenant touching a Temporal Canaan, and outward earthly blessings there: as some have fondly imagined: but was a spiritual Covenant, principally intending Christ Jesus the Savior, Israel's spiritual and eternal happiness by him, and God's eminent Glory in all. The Lord did not feed the fathers under the Old Testament only with the husks of earthly Blessings; but by them as Types he led them on to the truth of Spiritual and Eternal benefits especially intended. Though it cannot be denied that God dealt with his Israel (then his Church under age ) more darkly, carnally and outwardly, in tendering Spirituals and Eternals to them: but now more clearly, Spiritually and inwardly, in tendering Spirituals and Eternals to his riper Churches under the New Testament.
3. Then, The End of this Covenant was not merely or partly Legal, viz. to lead Israel unto Justification by works without Jesus Christ: but was purely and only Evangelical, viz to carry Israel on to Justification by Faith in Jesus Christ alone. True, The manner of this Covenants Promulgation and Administration, the frequent and exact pressing of works and Doing to the uttermost Perfection, and that upon pain of the Curse in case of the least failing, may at the first blush make a man suspect this was a Law or Covenant of works: But, if the inward nature and substance, The many Evangelical Promises, Duties and Passages, The Truth of all the Types and Ceremonies, and the intended ends of this Covenant be intentively & judiciously considered; it is plain, beyond contradiction, that this is a pure Evangelical Covenant of Faith, As hath formerly at large been proved, and the Contrary Objections refelled.
4. Then, This Sinai- Covenant did gradually much transcend and excel all the Former Covenants since the Fall, with Adam. Noah or Abraham. For, All the ends of this Covenant are gradually advanced higher, then the ends of those Covenants. For Substance the ends were the same in them all: but those in this Covenant excel in Degree. Christ, one end of this Covenant, is in this Covenant more fully Revealed▪ Israel's happiness in Christ, another end of this Covenant, is in this Covenant more advantageously promoted; And God's glory in both, the last and chief end of this Covenant; is herein more eminently advanced. Thus God enlarged the Expressions of his grace unto his Church, from age to age, as the waters of the Sanctuary swelled up higher and higher till they became unpassable. Proportionably Israel should have enlarged their Hearts Affections and Duties towards God under this Covenant, beyond those of their Fathers under former Covenants.
5. Then, The Carnal Jews that rested only in the Letter and carnality of this Law and Covenant, not penetrating into the inward mystery and end thereof, but stumbled at Jesus Christ and Justification by him through Faith, did quite mistake and miss the great end of this Sinai- Covenant. 1. Their gross ignorance of God's Righteousness revealed in this Covenant; 2. Their Erroneous opinion about their own righteousness, that the Law intended it, and God would have accepted it; 3. Their prejudice against Christ, and Justification by faith alone in him; 4. Their blind zeal in pursuing their own, but opposing God's righteousness; These deprived the carnal Israelites of the true ends and intended benefits of this Covenant.
6. Then, Those Spiritual Jews, Israelites indeed, that in this Covenant did seek and find, Jesus Christ, their own Justification and happiness by him▪ and God's glory in all, did attain the right ends of this Covenant, and rightly improved the same.
7. Then finally, If in reading the Old or New Testament touching this Sinai- Covenant we would reach to the inward mystery and very marrow of it, we must rightly fix our Eye upon these ends of this Covenant, Christ, Israel's happiness by Christ, and God's glory in both, and consider well, how all things in this Covenant peculiarly tend to these ends. Otherwise we shall read the Old Testament with a veil upon the face of Moses, and a veil upon our hearts, darkening all things to us, yea making us grossly mistake by reason of darkness. But by eying Christ, and life by him herein, we shall remove this veil, and very evidently behold the great mystery of the Old Testament, which now under the New Testament is set forth to us with much spiritual glory.
APHORISM VII. 7 lie . General Corollaries from this whole Discourse about the Sinai-Covenant.
HAving thus far at large Treated, 1. Of God's giving of his Law to Israel newly redeemed out of Egypt, at Mount Sinai in the wilderness, precisely 430 years after his Promise to Abraham. 2. Of God's giving that Law to Israel at Mount Sinai, as A COVENANT, not of works, but of FAITH. 3. Of the Federate Parties to this Covenant, viz. on the one hand, God, As JEHOVAH, their Covenant-God, Redeemer, Law-giver, and Husband: On the other hand, Israel and their Seed, As Abraham's Seed in Covenant with God, The Lord's Redeemed, God's espoused people, and as Heirs, (though under age) of the promised Inheritance which they were going forth to possess. 4. Of the Subject Matter or Substance of this Covenant, agreed upon by these Federates. viz. On God's part many Covenant-Mercies Promised; As, To be a God to them, To raise them up from among themselves Christ a Mediator and a Savior, To give them the Spirit of Christ, To confer upon them in Christ, blessings Temporal Spiritual and Eternal. On Israel's part certain Covenant-Duties required and restipulated; As, To be a People unto God, To keep God's Covenant by true Faith and by Sincere, Entire and Constant Obedience, And to repent in case of any failings in the premises. 5. Of the Form of this Covenant: More Inward, The Mutual Obligation, of the Federates one to another upon certain Terms; More Outward, The manner of God's Manifestation and Sanction of this Covenant at First, and the way of his Administration of it afterwards. 6. Of the End of this Covenant, More Immediately a fuller Revealing of Jesus Christ then formerly; More Mediately The greater furtherance of Israel's Happiness, and God's Glory. Having (I say) largely discoursed of these Particulars, for unfolding of the Mystery of the Sinai-Covenant: It now remains, that I close up this Discourse with some General Corollaries or Inferences naturally and evidently resulting from the whole. And they may all be wrapped up together in this ensuing and closing Aphorism. viz.
From this whole fore-going Discourse touching this Sinai-Covenant, we may easily Discern and Conclude▪ 1. That, The Law given at Mount Sinai, was given to Israel as a Covenant, and that not of works but o •… Faith: 2. That, This Covenant was manifested and Administred very mysteriously and extraordinarily: 3. That, God's Covenant of works hath its eminent accomplishment in the Covenant of Faith: 4 What are the Properties of this Sinai- Covenant: 5. Wherein this Covenant agrees with, and wherein it excels all former Covenants: 6 That, This Sinai- Covenant was Israel's eminent Privilege, although they were constantly held under it in a very service condition: 7. That, The Sinai- Covenant was full of Christ therein eminently revealed: 8. That, This Sinai- Covenant the Old Testament was pure Gospel as well as the New, for substance revealing (though in a different sort) to lapsed Sinners One and the self-same way of Life and Salvation: 9 That The diligent study and solid understanding of the Old Testament as well as of the New is very necessary and advantageous to all Christians.
This Aphorism and the dependence thereof upon all the former, I shall a little clear and explain, in the several branches of it, as followeth, viz.
COROLLARY I.
THat, The Law given at Mount Sinai was given to Israel as a Covenant and that not a Covenant of works, but of FAITH. No Federal Discovery is more, or so much, mistaken by writers and Christians, as this at Mount Sinai. Many supposing it to be given merely as a Law, or at least as a Covenant of Works. But, by what hath been already said, I think it is sufficiently cleared to unbiased judgments; 1. That the ten Commandments, comprizing all Morals, Ceremonials and Judicials were not given at Mount Sinai, Absolutely, as a Law, but Relatively as a COVENANT. Or, A Law digested into a Covenant. 2. That this Covenant at Sinai was not given or intended by God as a Law of works, or Covenant of works, holding forth Justification and life to Israel, upon the mere condition of their own perfect and perpetual Personal Do •… ng: but was given and intended only as A Law of Faith, or Covenant of Faith, tendering Justification and life to Israel upon Condition of true Evangelical believing in Jesus Christ alone. For, of this Sinai -Law Paul saith; Christ is the End of the Law for Righteousness to everyone that believeth. And, — The Law was our Schoolmaster towards Christ, that we might be justified by Faith. But touching the Law of Works he saith; And the Law is not of Faith, but the man that doth them shall live in them. And elsewhere, — Where is boasting then? It is excluded. By what Law? Of works? Nay, but by the Law of Faith. Therefore we conclude, That a man is justified by faith without the deeds of the Law.
COROLLARY II.
THat, This Covenant from Mount Sinai was at first Manifested, and afterwards administered, very mysteriously, and somewhat extraordinarily. For,
1. It was Promulged with great Majesty and terror at first: but afterwards solemnly established with much Sweetness; and renewed after the violation of it with much Compassionateness, Loving-kindness, and Comfortableness. At the promulgation God spake to them, out of the midst of devouring fire, with a great voice that made the Earth itself to shake: But at the Establishment of this Covenant, they had a sweet vision of the Lord as a well-pleased God; And at the Renewing of the Covenant, God proclaimed and made all his goodness pass before Moses. This the mystery; God promulgated his Covenant immediately without a Mediator, then Israel could not endure it: The Sinner cannot endure to deal with God immediately, without the intervention of a Mediator. But he stablished, and Renewed his Covenant Mediately by Moses a typical Mediator, promising also Christ the true Mediator; then Israel could behold God, and approach towards him with Comfort: A Mediator brings sweetest terms of peace betwixt God and Sinners.
2. The Moral Law seemed to be, for Substance, Only The Law of Nature, or Covenant of works, Revived; The Ceremonial Law, only the Covenant of Faith Revealed in Jesus Christ the Truth of all those Types: yet both these are incorporated together and digested into one and the same Covenant with Israel. This seems very strange, that the Law of works and Faith should thus be married together, which seemed irreconcilable! The mystery is; God hereby would have us know, That the Covenant of Nature, or of Works, must be accomplished and fulfilled upon Man, or by man one way or other: Upon man, by his enduring the penalty of Death therein threatened; or by man, by performing the perfect obedience therein required, either in his own Person, or in his Surety. The Covenant of works exacts this Obedience in every man's own person, else no way but to die the Death: The Covenant of Faith accepts this Obedience in the Siners Surety Jesus Christ received by Faith. The Substance of both are here digested into this one Covenant, that the Sinner may be driven quite out of himself, to Jesus Christ his surety for obtaining of life, by performance of God's Covenant.
3. This Covenant was made with Israel now newly redeemed out of Egypt's bondage; and yet it was laid upon them as an heavy servise yoke of bondage, which seems to be, not a removal, but an exchange of one bondage for another. The mystery is; 1. The Lord would put a difference betwixt his Churches Minority, and her Maturity; that, before Christ, this, after Christ. A spirit of bondage did best •… uit with the Church in her Minority: A Spirit of Adoption better agrees with her in her Maturity. The heir whilst he is a child, differeth nothing (in Condition) from a servant, though (by hereditary right) he be heir of all, &c. 2. Besides, the bondage or yoke of Christ is perfect freedom, in comparison of the thralldom of Sin and Satan shadowed out in Egypt's bondage. They who labor and are heavy laden under sin, coming to Christ, shall find rest to their Souls: but must take upon them Christ's yoke, which is easy, and his burden, which is light.
4. This Covenant was no sooner made and stablished with Israel, but presently it was violated: and yet after that breach by Moses mediation speedily restored and renewed. The Mystery is; The Sinner cannot of himself keep Covenant with God, no not the Covenant of Faith, without Jesus Christ the true Mediator: but through the Mediator all Covenant-failings are pardoned upon repentance, and Covenant-favors are renewed from the Lord.
Yea, the main carriage of this Covenant was so Extraordinary and Mysterious as may appear in the Form of this Covenant that it may well be styled, A Map of Mysteries, wherein Christ is the chiefest Mystery. Therefore well-advised wisdom and judgment are very necessary for finding out God's intents and purposes therein, Seeing the Well is deep.
COROLLARY III.
THat God's Covenant of Works hath its Eminent accomplishment in the Covenant of Faith. The accomplishment of the Covenant of Works might be two ways; 1 Actively, by exact performance of Duty required, this was first and chiefly intended. 2 Passively, by just enduring of the Penalty threatened, Death itself. Actively, the Covenant of works was accomplished by Adam whilst he stood: Passively, it was accomplishit upon Adam, after he fell. But his Active Doing, continued not: His Passive Enduring satisfied not; his sufferings being as himself, finite, could not fully satisfy offended •… ustice, which is infinite. But this Covenant of Works hath its best accomplishment in the Covenant of Faith by Jesus Christ the Sinners Surety: Actively, by his perfect and constant personal Obedience; Pas •… ively, by his Satisfactory Sufferings and Death, All being of infinite value, through the infiniteness of his Person. Both which are not obscurely intimated and intended in this Sinai-Covenant: requiring most exact personal obedience in the Moral-Law, which for Sinners Christ exactly performed; and describing most extreme sufferings and Death, deserved for sin, both in the Moral and Ceremonial Law, which Jesus Christ for Sinners fully endured. So that this Sinai-Covenant most lively represents The Covenant of Works receiving its fullest accomplishment in the Covenant of Faith, not by the Sinner, but by the Sinners Surety Christ Jesus, Perfectly Doing for us in the Moral Law, (containing the sum of the Covenant of Works ); and Satisfactorily Dying for us in the Ceremonial Law, (containing the mystery of the Covenant of Faith ). Jesus Christ is the End, and Soul of them both. Both of them are contrived into one Covenant of Faith: as showing the most eminent accomplishment of the Covenant of Works therein, through Jesus Christ.
COROLLARY IV.
HEnce, we may discern, What are the true Properties of this Sinai- Covenant. And they are principally these and such like, viz. The Lord's Covenant from Mount Sinai with his people Israel, was, 1. Evangelical. 2. Spiritual. 3. Political. 4. D •… stinctive. 5. Preceptive. 6. Testamentary. 7. Obscure. 8. Servile. 9. Holy. 10. Just. 11. Good. 12. Wise. 13. Exact. 14. Sure and faithful. 15. Consolatory. 16. Perpetual for Substance, though for Administration waxing Old, and vanishing away upon the Commencing of the New-COVENANT.
I. Evangelical. This Sinai Covenant, was so Law, as that it was also Gospel. Not a Legal Covenant of Works, tendering Life and Happiness to Israel upon terms of their own exact Doing: but an Evangelical Covenant of Faith, tendering life and happiness to Israel upon terms of Sincere Believing in Jesus Christ. Cast but an unprejudiced Eye upon, 1. The Nature and kind of this Covenant formerly demonstrated; 2. The Federate par •… es, and in what Notion they were Federates in this Covenant; 3. The Substance or Matters Covenanted, Gospel-Mercies on God's part▪ Gospel-Duties on Israel's; 4. The Evangelical Form or Manner of Covenanting; 5. The Evangelical Scope and End of this Covenant: And then it will be easy to conclude, That this Covenant from Mount Sinai was purely Evangelical. It was Gospel veiled; Gospel shining through the dark clouds of Levitical Types; Gospel in its Minority: Jesus Christ, and Salvation by him through Faith, being the Foundation, Center, Substance, and End thereof.
II. Spiritual. This properly hath been formerly explained.
III. Political. All the former Covenant-Expressures were more Private and Domestical, being made with particular persons and their Families only, as with Adam, Noah, Abraham, and their posterity! But this Covenant was More Public and Political, being made with the whole Nation of Israel and their Seed. And by this Covenant, Israel was Constituted and formed up into a double Politie, viz. Ecclesiastical and Civil: 1. Into a more public Ecclesiastical Politie, or National Church, by the Morals and Ceremonials of this Covenant. Family-Churches were before: but National-Church none, till now▪ Israel was the first National Church; called The Church in the Wilderness. 2. Into a Civil Politie, and that immediately under God's own Government, by the Judgments, or Judicial Laws, annexed to the Morals and Ceremonials, and digested with them into one Covenant. This Civil Politie, is called by Josephus a Theocracy, because immediately under God's own Laws and Government. And the Apostle stiles it, The Common-wealth of Israel because the people Israel, and proselytes adjoining themselves to them, were the members of this body politique, and subjects of this Common-wealth.
IV. Distinct. v •… . As this Covenant was Political and National, taking in the whole Nation of Israel, as Federates with God: So it was Discriminative, distinguishing the Nation of Israel, as God's Covenant people and Peculiar treasure, from all the Nations and people in the whole world. When God was first Preparing Israel for this Covenant, he tells Moses, and them by Moses, that if they would obey his voice indeed and keep his Covenant, then they should be a peculiar-treasure unto him above all people, &c. Then, this Covenant should be a Distinguishing Character or Mark, whereby Israel should be known and differenced from all others. They alone should be God's Covenant-people: all others remaining aliens to the Covenants of Promise. Hereupon Paul compares this Covenant-Dispensation, especially in reference to the Ceremonials thereof, to A Middle wall of Partition, that disparted and divided betwixt God's own Nation Israel, and all the Nations of the world, and made as it were an enmity betwixt them, whereupon it is called The Enmit •… : And so long as this Covenant-Ministration stood: so long this Wall of Partition stood, viz. till the Death of Jesus Christ. During all which time Israel was within; All other Nations without: Israel was, near unto God; All others▪ afar off: Israel was, God's own People; all others, Not a people: Israel had obtained Mercy in Christ; All others, had not obtained Mercy.
V. Preceptive. This Covenant was not only Promissory, in regard of Mercies which God promised to Israel: but also Preceptive or Mandatory in respect of Duties which God commands from Israel. And the stream of the Covenant promulgated did run upon Commands, much more then upon promises. And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments; and he wrote them upon two Tables of Stone. Whence Note; 1. That God's declaration of his will to Israel at Mount Sinai was a Covenant. 2. That this Covenant then declared was the ten Commandments. 3. That God Commanded Israel to perform this Covenant of the ten Commandments. 4. That this Covenant of the ten Commandments, thus Commanded to Israel, God wrote in two Tables of Stone, thereby denoting, not only the stoniness and hardness of their hearts in reference to this Covenant, but also the Perpetual Nature of this Covenant which with constant obedience and duty Israel was to observe.
VI. Testamentary. It was not only established as a Covenant: but also, in some sort, as a Testament. The Apostle counts this the First Testament, distinguishing it from the New Testament, declaring that a Testament hath its force and confirmation from the Death of the Testator. For this cause he is the Mediator of the New Testament, that by means of Death for the redemption of the transgressions under the First Testament, they which are called might receive the promise of eternal inheritance. For where a Testament is, there must also of Necessity be the Death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth. Whereupon neither the First Testament was dedicated with blood. For when Moses had spoken every precept to all the people, according to the Law, he took the blood of Calves, and of Goats, with water and scarlet wool, and Hyssop, and sprinkled both the book and all the people; Saying, This is the blood of the Testament which God hath enjoined unto you. Now, forasmuch as no Will or Testament is Confirmed but by the Testators Death, And the Testator is only Christ Jesus, therefore the Apostle here intimates that Jesus Christ the Testator died two ways, viz. 1. Typically: 2. Really and truly. 1. Typically Christ died in the Death of all those Sacrifices whereby the First Testament was Dedicated and Established: All those slain Sacrifices being Types of Christ that was to be slain for our sins. And thus, Christ is the Lamb slain from the foundation of the world, viz. in typical Sacrifices. And by this Typical Death he Confirmed this First Testament, or Old Covenant. 2. Really and truly Christ died, when he by the Eternal Spirit offered himself actually to God as a lamb without spot: and by this his Real death he established the New Testament. So that, Hence; 1. This Sinai -Covenant was the First Will and Testament of Jesus Christ the Testator. 2. All the Covenanted-mercies in and under this Testament, were Christ's gracious Legacies and Bequests to his people Israel. 3. All these Bequests and Legacies were typically confirmed and ratified to Israel by the Death of the Testator in a Figure: that they needed not to scruple their right and Title thereunto. 4. This First Testament was (as to the Form of Ministration) revoked and disanulled by Christ's own actual Death, whereby he dedicated and stablished his Second or New Testament. The Last Will and Testament being that which stands.
VII. Obscure. This Covenant was Clear in Comparison of all 〈1 page duplicate〉 〈1 page duplicate〉 Covenant-expressures that went before: but Obscure and dark in Comparison of the New Covenant that came after. That was as the Sun-shining after the Rising thereof: This as the Sun shining in his full strength at mid-day. In that there was a veil upon Moses face; betokening. Both the Darkness of that Ministration, And the Darkness of Israel's apprehensions thereof: In this, the double veil is done away in Christ, so that we all with open face behold as in a glass the glory of the Lord, &c. That had the shadow: this the Body. That the Types: this the Truth. That represented the Patterns of things in the Heavens: This the Heavenly things themselves.
VIII. Servile, and sl •… vish. The Sinai-Covenant is compared to Hagar the Bond-woman, gendering to Bondage. Israel under it were God's children, but under age, in Condition of Servants, under Tutors and Governors, The Law being their Schoolmaster, &c. whereupon the Spirit of bondage to fear, was upon them, by reason of this heavy yoke of bondage, till Christ came, and brake this yoke off their necks. But of this formerly in the Form of this Covenant.
IX. Holy. Paul saith; The Law is Holy, and the Commandment Holy. He here specially intends the Law of the ten Commandments, as the fore-going verses do plainly evince: and this was the Covenant from Sinai. The whole Law: and every particular Commandment was Holy. It was in every regard Holy. 1. The Author of it, The most Holy God, infinitely Pure. 2. The Federates with God in it, were an Holy People, separated, sanctified, and dedicated to God from among all other people on earth. An Holy Nation. Hence God's calls them; My Saints: Saying; Gather my Saints together to me, those that have made a Covenant with me by Sacrifice. 3. The Mercies therein Promised were Holy: as all the Spirituals and Eternals especially. 4. The Duties therein conditioned and restipulated were Holy: even the whole way of Holiness towards God in the First Table. 5. The Form of Manifesting, Establishing and Administring it was Holy: as may at large appear by that Form already described. 6. The Ends of it were Holy: as the further revealing of Jesus Christ the Holy one of God, &c. 7. The Mediator of it was Holy, viz. Typically, Moses the Man of God. Truly and Antitypically Jesus Christ Holy, harmless, undefiled and separate from Sinners. No wonder therefore that David said, Thy Word is very pure, (Heb. tried, refined:) therefore thy servant loveth it. It's all perfect gold, there's no dross of folly or defilement in it.
X. Just. So Paul adds; And the Commandment just. And Moses pathetically saith; What Nation is there so great, that hath statutes and judgments so righteous, as all this Law which I set before you this day? David also notably expresseth himself; The judgments of the LORD are truth, and righteous altogether, And elsewhere; — Thy Word is true from the beginning: and everyone of thy righteous judgments endureth forever.—Thy Testimonies that thou hast Commanded, are righteousness and very faithfulness.—I esteem all thy precepts concerning all things to be right. This Covenant of the ten Commandments must needs be very righteous: For, 1. The Author is the most righteous God, whose will is the Rule of all righteousness. He hath not given these Laws because they are righteous: but they are righteous because he hath given them. Righteous art thou O LORD; and upright are thy judgments. 2. The Federates with God herein are righteous, viz. Israel as Christ's professed members in Christ, in Covenant already with God. 3. The Matter of it righteous. Its the exactest discoverer of iniquity, and Rule of all righteousness. No unjust or unequal thing is therein imposed. 4. The end of it righteous, viz. The glorifying of God by further Revealing of Jesus Christ for Israel's righteousness of Faith.
XI. Good. So Paul addeth: The Commandment holy, just and good, &c. He hath special reference to the last Commandment. And, as that, so all the rest being of like Nature must needs be Good. This Covenant was given by God, who is the only supreme absolute and infinite Good. None Good, save one, that is God. Was promulgated and established as a Gospel-Covenant of Faith, and the Gospel is, The good word of God. And intended the Temporal, Spiritual and Eternal good of Israel. And, as it was good to them in these respects, so is it still good to all the Israel of God under the New Testament, so far as it remains of use to them, as hath formerly been declared.
XII. Wise. For, 1. He that framed this Covenant, is God only wise. 2. The Matter, Mystery and Intended Scope in this Covenants contrivance, evince an excellency of wisdom therein: As, That, All Duties to God and man should be required, and all contrary sins forbidden, in ten words; That the Substance of the Law of works should be digested into the Law of Faith, and formed up into one Covenant of Faith; That, Christ should be the end of this Law for righteousness by believing, which seems to urge nothing but Working and Doing; That this Covenant should be so promulgated, as to fright Israel out of themselves, and force them to cry out for a Mediator; That this Covenant should be so established and administered afterwards as to shut them up unto the Faith that after should be Revealed, and be their School-Master towards Christ; That this Covenant should be so accurately accommodated to the dull capacity and present necessity of Israel representing Christ and the Gospel to them under familiar visible rudiments of Ceremonies, and filling their hands with religious observances to himself in much outward glory to keep them from wandering away from him into the by-paths of idolatry, &c. 3 The effect of this Covenant, duly kept and observed, was singular wisdom and understanding to God's people▪ Hereupon, Moses speaking of the Statutes and judgments of this Covenant, saith; Keep therefore and do them, for this is your wisdom and this is your understanding in the sight of the Nations, which shall hear all these Statutes, and say, Surely this great Nation is a wise and understanding people. And David saith; The Testimony of the LORD is sur •… , making wise the simple. And he offers us his own experience to this effect, saying; Thou through thy commandments hast made me wiser, then mine enemies: for they are ever with me. I have more understanding, then all my teachers: for thy Testimonies are my Meditation. I understand more, then the ancients: because I keep thy precepts.—Through thy precepts I get understanding: therefore I hate every false way. Now all this hath special respect to this Sinai-Covenant, and to the word of God by Moses and the Prophets expounding the same.
XIII. Exact, Compleat and Perfect. Perfect in the Substance of it. The Law of the LORD that is Perfect. It is spoken emphatically, and as it were by way of correction: It far transcends all the perfection and excellency of the Book of the Creature, so magnified in the former part of the Psalm. But of the Perfection of this Law and Covenant, enough formerly. Though it was Imperfect for the Ministration of it, in comparison of the New Covenant. Hence God is said to find fault with this Covenant when he promised the New Covenant: For if that first Covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith, Behold the days come, saith the Lord, that I will make a New Covenant, &c. And Paul saith: The Law made nothing perfect: but the bringing in of a better hope did.
XIV. Sure and Faithful. Hence David saith; The Testimony of the Lord is sure. And — Thy Testimonies which thou hast commanded are righteousness and very faithfulness. Joshua testifies There failed not ought of any good thing, which the LORD had spoken to the House of Israel: all came to pass. Notwithstanding all Difficulties, Delaies, or Sins of Israel, interposing betwixt Promise and Performance, as hath been shown. How can this Covenant choose but be Sure and Faithful? For, 1. God himself spake and uttered it, by his own voice: 2 God stablished it by the Solemnity of Sacrifices at the Dedication thereof 〈◊〉 . God wrote it with his own Finger in two Tables of stone of his own preparing: 4. God renewed it again of free grace, after Israel had notoriously broken it: 5. God wrote it a second time in two Tables of stone of Moses preparing: 6. And God founded it upon Christ Jesus, yesterday and today and forever the same.
XV. Comfortable. Considering the former Properties of this Covenant, it must needs be Comfortable: reflect upon them advisedly to this End. And yet further Consider: 1 The LORD assured Israel he would be their God: and he is the Father of tender-Mercies, and God of all Consolation. 2. Jesus Christ is promised to be raised up a Prophet and Mediator to them from among themselves: and he is the consolation of Israel. 3. The Spirit is promised to be bestowed upon them, to Circumcise their Hearts: And he is The Comforter abiding with God's people forever 4. Yea, a rich Confluence of Temporals, Spirituals and eternals are Covenanted: and these very Comfortable. 5. And finally, though this Covenant required exactness, yet it accepts uprightness of obedience in Christ: and this is very sweet and Comfortable.
XVI. Finally, This Covenant was Perpetual for Substance, though in regard of Administration waxing old and vanishing away upon the Commencing of the NEW-COVENANT.
That it was and is Perpetual and everlasting for Substance, is plain. For, 1. Jesus Christ and Sinners Happiness by him, is the Substance of it, as hath been proved: Now Christ abideth forever; is yesterday and today and forever the same: is a Priest forever after the order of Melchizedek: shall reign forever and ever, and of his Kingdom there shall be no end. 2. The Gospel, or Glad-tidings of Sinners Salvation by Christ through Faith, is the Substance of it: And the Gospel is an Everlasting Gospel. 3. The Moral Laws imposing Moral Duties upon the Federates in Christ, are also of the Substance of this Covenant: But these Morals are still of force even under the New Testament as well as under the Old. The New Testament stablishing the Law, and frequently pressing the performance of these Moral precepts by believers: and these Morals shall have their fullest accomplishment in Heaven, when Love to God and to our neighbor (which is the fulfilling of the Law) shall be completely full and perfect. Concerning thy Testimonies I have known of old that thou hast founded them forever.
That notwithstanding in regard of the Manner and way of Administration this Covenant was waxing Old and vanished away upon the Commencing of the NEW-COVENANT: is also as Evident. For, 1. The Apostle Testifies in effect thus much, saying; For, if that First Covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith; Behold, the days come (saith the Lord) when I will make a New Covenant with the House of Israel and the House of Judah; Not according to the Covenant that I made with their fathers.—In that he saith a New Covenant, he hath made the first OLD. Now that which decayeth and waxeth Old, is ready to vanish away. 2. All the Ceremonials were of the manner of Administration and they all being shadows of good things to come, but the body of Christ, vanished and gave place at Christ's appearing, as the shadows of the night disappear at the rising of the Sun. 3. The servile Tutor-age and Schoolmastership of the Law over Israel as a Church under age, was another mystery in this Administration, leading to Christ that should be revealed afterwards: but Christ being come, and that Church at his Coming being grown to a kind of fullness of age, they were no longer under this School-Master and servile Tutor-age, but received the Adoption of Sons. Whence the Apostle exhorts; Stand fast therefore in the Liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. These Ceremonials and Administrations, were Always Mortals, Mortal, of a Dying, Perishing and Vanishing Nature: At Christ's death, Mortuae, Dead, though the use of them was a while continued, in favor of the weak Jews; and Mo •… es was to be honourably buried: But afterwards when the Apo •… les had sufficiently instructed the Churches in the true Christian liberty, they became Mortiferae Deadly to the users of them.
Thus of the Properties of this Covenant.
COROLLARY V.
THat, This Sinai- Covenant in many things Agrees with, and in many other things disagrees from, and in some things excels all the former Covenants. This Agreement, and Disagreement will yet further illustrate the excellent Nature of this Covenant. As for this Old Covenants Agreement with, or Difference from the New Covenant, they will come more fitly to be considered in the unfolding of the New-Covenant
I. This Covenant from Mount Sinai had Agreement with the three former Covenants.
1. In the kind or sort of Covenant. Those three being Covenants of Faith in Christ promised: and this being a Covenant of Faith, not of works; An Evangelical not a Legal Covenant, as hath been proved. Yea all these four Covenants were Covenants of Promise, revealing life and recovery to lapsed sinners in Jesus Christ Promised and in fullness of time to be performed.
2. In the efficient and Impulsive Cause. God alone being the efficient cause or Author of all these four Convenants. The Inward Impulsive or Moving Cause in them all, being his own mere Grace: The Outward Impulsive or Motive being the Merit of Jesus Christ the Mediator. There being nothing in Adam, Noah, Abraham, or Israel, that might move or incline the Lord at first to make or stablish his Covenant with them.
3. In the General Consideration of the Federates. For, as in the three former Covenants, so in this, The LORD God is the Party Covenanting Promising Mercies, Christ and his Seed are the Party Restipulating and Re-promising Duties.
4. In the General Nature or Substance of Mercies Promised, and Duties required and Restipulated. For the Sum and Substance of all Covenant-Mercies in them all four, is The Restauration and happiness of lapsed sinners in and by Jesus Christ Promised: All may be reduced to this grand Mercy. And the Sum of all Conditioned and restipulated Duties in them all being a true lively working fruitful Faith in Jesus Christ.
5. In the Mystery of God's Justification of lapsed Sinners Revealed: which was in them all by Faith in Jesus Christ alone. For, as under the First Covenant, Abel obtained Testimony by his Faith that he was righteous: under the Second Covenant, Noah became heir of the righteousness, which is by Faith; And under the third Covenant Abraham believed in the LORD and that was imputed to him unto righteousness, So under this Sinai-Covenant David describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered: Blessed is the man, to whom the Lord will not impute sin. •… nd Paul proves the Righteousness, of Faith out of Moses: and declares, that Christ is the end of the Law for righteousness to every believer; and that, the Law was Israel's School-Master to bring them to Christ, that they might be justified by Faith.