The Mystery and Marrow of the Bible
5. God's speaking to Moses out of the thick darkness on Mount Sinai, at the same time (after he had accepted their request for a Mediator,) some Additionals to his Moral Laws. The people now were either gone to their Tents: or through fear they stood afar off: Only Moses drew near to the thick darkness where God was, to receive God's further pleasure. These Additionals which God spake to Moses, were either Moral, Ceremonial, or Judicial. I. Moral: viz. Some further Explication of the second Commandment, about God's outward worship. Seeing they only heard God's voice from heaven, saw no shape of him, they must not make with him to themselves God's of silver or gold. He knew how prone their nature was to Idolatry; He f •… resaw their Idolatry which they would shortly run into in the golden Calf: therefore he thus plainly repeats and explains the sense of his second Commandment. II. Ceremonial: viz. About God's outward worship prescribed in the second Commandment. These Ceremonials were touching an Altar, Sacrifices, and Places of God's public worship. All touched very briefly. 1. Touching an Altar he prescribes; Partly, The Materials of it, viz. Earth, or Stone un-hewn with any tool. Partly, The way of framing it, viz. without tool. The tool would pollute it. Partly, The Site and posture of it. It must not be such as that they should need to go up to it by steps, lest their nakedness be discovered thereon. This Altar was a Type of Christ, especially of his Divine Nature, sanctifying his Sacrifice: and the Earthly Materials a shadow of his Earthly human nature. 2. Touching Sacrifices to be offered thereon. Here two sorts are mentioned, viz. Burnt-offerings, and Peace-offerings. Both Types of Jesus Christ crucified, who is our true Sacrifice. 3. Touching the Places of God's public worship, where such Sacrifices should be offered upon the Altar, viz. In all Places where I record my name. And there God promises to come unto them and bless them. Such places were, Many encamping places in the Wilderness, Sundry places afterwards in Canaan, especially the Tabernacle, and Temple. Which Tabernacle and Temple were eminent Types of Christ, in whom the fullness of the Godhead dwelt bodily. These are the Ceremonials, at this time very briefly mentioned: but afterwards, they, with many others, are more fully described. Hence, let this be remembered, That immediately after the terrible Promulgation of the Moral Law to Israel, and their deep consternation thereupon, desiring that God would not speak to them anymore by his own immidiate voice, which was so terrible and intolerable to them, but by Moses, as an intervening Mediator, whereunto the Lord Consented; I say, immediately after these things the Lord spake these Ceremonials to Moses, which were evident Types of Christ. III. Judicial; viz. The main body of his Judicial Laws, called Judgments, whereby the Civil State and Common-wealth of Israel was to be ordered and governed, under God himself their supreme King and Monarch. In which Judicials notwithstanding there are some few Morals and Ceremonials touched upon, but they are very few. Now all these three sorts of Laws, Moral, Ceremonial, and Judicial, were (if the Series of the History be accurately observed) spoken by God on Mount Sinai, partly to Israel, partly to Moses for Israel, on one and the self-same day.
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.
SECTION I.
I. TOuching The Form of God's first Manifestation of this Sinai-Covenant to, and Establishment of it with Israel, it well best appear, by following and observing the plain Series and Order of the History, which most certainly represents to us the way and method of God's mysterious Proceedings therein, and consequently his intent and end thereby. And here these ensuing Particulars are especially to be noted, viz.
1. God's Preface and Introduction to the Revealing and Manifesting of this Law and Covenant uttered in Mount Sinai, when Israel was now brought to God, and encamping before the Mount. — Thus shalt thou say to the House of Jacob, and tell the children of Israel; ye have seen what I did to the Egyptians, and how I bare you on Eagles wings, and brought you unto myself. Now therefore if ye will obey my voice indeed, and keep my COVENANT, then ye shall be a peculiar treasure unto me above all people, for all the Earth is mine. And ye shall be unto me a Kingdom of Priests; and an Holy Nation. These the words which thou shalt speak unto the children of Israel. This is a most remarkable Preface to this Sinai-Covenant and Law, wherein note; I. God's Commemoration of his former great Redemption and deliverance of them from Egypt, whereof themselves were Ey-witnesses. Herein are three things: viz. 1. God's dreadful acts and proceedings against their Enemies the Egyptians. Especially in the ten grievous plagues. 2. God's gracious redeeming and rescuing them out of Egypt, above all dangers and difficulties. He bare them on Eagles wings; that is, He brought them out of their place of bondage, openly, safely, speedily, as the Eagle doth her young from their sluggish nest. See this Metaphor further urged and explained, in Deut. 32. 11, 12. 3. God's Providential conduct of them to Mount Sinai, where probably his Pillar of cloud (that token of his special presence) pitched, and in which Mount God had formerly promised his people should serve him. Thus God brought them to himself. II. God's Promise of eminent future blessings to them, in case they should dutifully and faithfully demean themselves towards him their Redeemer in Obeying his voice, and keeping his Covenant. The Blessings Promised on God's part are three, viz. 1. That they should be a peculiar treasure unto God, above all the people of the Earth, that is, God's peculiar people above all People. 〈 in non-Latin alphabet 〉 Segullah signifies the most choice, rich, rare, precious things, which Kings and Princes put into their Treasuries. 2. That they should be unto God a Kingdom of Priests. This seems to intimate their future liberty, dignity and honor, opposite to their former base servitude and bondage in Egypt; and seems to allude to the condition of the Kings and Priests in Egypt, who lived in honor, retaining their lands and liberties in the famine, when all the rest of the Egyptians were forced to sell theirs: So when others should be debased, despised, &c. Israel should be honored and provided for, as Kings and Priests: yea, as Kings, they should reign on Earth: as Priests, they should offer Sacrifices to God. Thus under the New Testament. Christ makes us Kings and Priests to God. 3. That they should be an holy Nation. Even Consecrated, Dedicated and Devoted to God, above all Nations. The Duty conditionally required on their part, was; 1. Obedience to God's voice. 2. Faithfulness in his Covenant. Whereby God intimates, That he was now about to renew his Covenant with them, which was done in this Covenant of the ten Commandments. And in this brief Preface thereto he gives them a fore-taste of the Matter of his Covenant intended, an Epitome or Abstract of the Covenant-obligation betwixt him and them. Those things he would perform to them, on his part: and these things he required from them, on their part. This excellent Introduction Moses reports from God to the Elders of Israel: All the people answer together; All that the LORD hath spoken we will do. Here's their unanimous and actual consent. Moses returns the people's words unto the LORD: who thereupon tells Moses, that he would speak with him in the thick cloud in the people's hearing, that they might believe him forever; thus he would convincingly evidence to them the Divine Authority of Moses Doctrine.
2. The Manifold and extraordinary Preparation of the People for the Hearing and Receiving of the Law and Covenant from God on Mount Sinai. The Lord receiving this tractable Answer from the People, Commands Moses now to prepare them. Their preparation was effected, 1. By Moses Sanctifying them two days together; commanding them, To wash their clothes, And not to come at their wives. ( 1 ) To wash their clothes. Thus the Priests afterwards must wash their hands and feet at the river before they approached to the Altar to Minister, or entered into the Sanctuary. This Ceremony of washing, peculiar to those times, implied the inward purity and cleanness of their Hearts and Spirits wherewith they should approach to God. Hence David, I will wash mine hands in innocence, and so will I compass thine Altar, O Lord. Pagans, in imitation hereof, washed before their Sacrifices; yea this Ceremony was superstitiously observed in the Christian Church, as Tertullian, and after him Chrysostom have observed. This washing their clothes signified to them, what Holiness, cleanness and purity of Heart was necessary to them for the Receiving of God's Law and Covenant. ( 2 ) Not to come at their wives. Some here understand such of their wives, as were legally unclean. Rather understand here, all their wives: Conjugal Society is forbidden for a time, not as Sinful, but that they might withdraw their hearts from their lawful earthly comforts, to attend the Heavenliness and Spiritualness of God's Law the more intentively. 2. By Moses Sanctifying the Mount, setting bounds round about it, that neither Priests nor People, man nor beast, might go up into it, nor touch it, or the very border of it, lest they be put to death: only Moses and Aaron might go up into it. This very Mount was separated from all other Ground, and from all common use, for the time; in reference to the purest majestical presence of the most holy God there, and to the Lord's Giving of his pure Law, and holy Covenant thence. Hence it is called, The Mount of God Israel must be abased and humbled at their Law-givers feet: They must highly reverence both God and his Law. 3. By the LORD's discovering himself, and descending in fire upon the top of the Mount on the third Day in the Morning, with most terrible tokens of Divine Majesty, able to subdue and amaze the stoutest heart, viz. Thunders; Lightnings; Thick-cloud and darkness; voice of Trumpet exceeding loud; Mount Sinai altogether on a smoke, ascending as the smoke of a furnace; The Mount burning with fire unto the Heart of Heaven, that is, the midst of Heaven; The whole Mount quaking greatly; Insomuch, That all the people in the Camp trembled; And so terrible was the Sight, that Moses said, I exceedingly Fear and Quake. These were dreadful tokens, ( 1 ) Of the Majesty and terror of the Lord; ( 2 ) Of the severity and terribleness of the Law to Carnal man, that can do nothing but break and transgress it; ( 3 ) Of the fear and bondage of the Old Testament dispensation (fitted to the proud, stiff-necked, and hard-hearted disposition of the Jews, ) in comparison of the more free, filial and sweet dispensation of the New Testament: for herein the Apostle placeth a great difference. 4. By Moses bringing forth the people Israel out of the Camp, to meet with God. And they stood at the skirt of the Mount, without the bounds that were set. Probably All Israel at this time stood together before God at the skirt of the Mount, in the same Order that they stood in when Moses renewed the Covenant about 40 years after in the land of Moab: viz. First, The First-born, the Priests, who were to come nearest to God at that time. Secondly, After them the Captains or Heads of their Tribes the Rulers. Thirdly, Then the Elders. Fourthly, The Officers. Fifthly, All the men of Israel. Sixthly, Their little ones. Seventhly The women. Eighthly, The Strangers which were within their gates. Thus they presented themselves before the Lord every of them individually in their own persons, not by Proxies or Representatives, being now to receive such a Law from God, and to enter into such a Solemn Covenant with God: that hereby the incomprehensible Majesty and terror of God, The Glory, Greatness, Authority and Excellency of his Law and Covenant, might have the deeper impression upon them. 5. Finally, By the LORD's calling Moses (after he had thus placed the People,) to the top of the Mount; and sending him down again, to charge the Priests to sanctify themselves, and to contest with, or charge, both Priests and People not to break through, to come up into the Mount to gaze, lest the Lord break forth upon them. All this singular Caution and Solicitude tending to advance highly the Majesty of the Lawgiver, and authority of the Law; as also to engrave more deeply and indelebly a most awful reverence to both in the hearts of all Israel.
3. God's Promulgation of the Moral Law, The Covenant of the Ten Commandments, (immediately after all his Preparation,) from Mount Sinai, to all Israel. Herein note; 1. The Matter promulgated, and 2. The Manner of promulgation.
(1) The Matter promulgated was the Ten Commandments, all storied in express Terms. These Ten Commandments I have formerly in the General, Analytically explained, so as to point out the peculiar and distinct Scope of everyone of them, with their mutual reference to, and dependence upon each other.
(2) The Manner and way of God's Promulgation of these ten Commandments, was in this sort, viz. I. In the same Method and Order, wherein they are left upon record for us by Moses. 1. The Commandments of Religion and Holiness to God, being set before the Commandments of Righteousness and equity to men. Those being the First and Great▪ Commandment: These the second like unto it. 2. The first and last Commandments, being the most Comprehensive piercing spiritual and convincing Commandments among all the rest: and as it were comprizing all the other between and within them. Showing the extensiveness and spiritualness of this Law. 3. The fourth Commandment being ranked in the midst of them: the Sabbath being as the Prop and Pillar upholding both Holiness to God, and Righteousness to man. In this Order Moses recorded them, And in this order God uttered them. II. In the same words and number of the Commandments God uttered his Moral Law, wherein Moses afterwards wrote them, God spake all these words, — even ten words, or ten sayings, viz. ten commanding sayings. — And he added no more. That is, He added no more distinct Moral precepts: or, He added no more words at all immediately to all Israel: what he spake besides these, he spake immediately to Moses, and by him mediately to all the people. In these ten words the whole Moral Law is comprised completely. III. God promulgated not these ten Commandments merely and nakedly, as so many bare precise precepts: but with a notable Preface prefixed, and Promises annexed. 1. The preface prefixed; I am the LORD, thy God, which brought thee out of the Land of Egypt, out of the house of Servants. This Preface contains Reasons for keeping all the Commandments in General: and the first Commandment in particular. Wherein are three General Arguments, persuading to the observance of the whole Law. They are drawn, ( 1 ) From God's incomparable Nature and essence: I am JEHOVAH. ( 2 ) From God's Covenant-Relation to Israel, as the Seed of Abraham; Thy God, viz. Not only by Creation and Providence commonly, but by special Covenant peculiarly. ( 3 ) From God's wonderful Act of Grace in Redeeming them from Egyptian bondage; which brought thee out, &c. An eminent Type of Christ's spiritual Redemption of of his Church. 2. The Promises annexed to some particular Commandments expressly were two, viz. ( 1 ) A more General Promise, of showing mercy to thousands of them that love him and keep his Commandments, added to Commandment second. ( 2 ) A more Particular Promise of long life in Canaan, whither Israel was now going, annexed to the fifth Commandment, This is called, The first Commandment with Promise: either, because its the first Commandment with particular Promise, the former being general: Or, the first Commandment of the second Table with Promise. But I like best the former Reason. This Preface, and these Promises are so evangelical, that they notably evince this Law to have been given as a Covenant of Faith in Jesus Christ. IV. God Promulged all these words immediately to all Israel from Mount Sinai with an audible voice. God spake all these words saying. —Hence the Apostle calls the Law, by way of eminency, The voice of words. These words God spake with a Great voice to all their Assembly. This voice was so Great, that it shook the very earth. V. God spake this Law out of the midst of the fire, he uttered these words out of the midst of devouring flames. Hence its called A fiery Law; or, Heb. A fire of Law. This intimated the terror of God, and of his Law to transgressors. VI. God spake these words also out of the midst of the cloud, and of the thick darkness. The cloud seems to be that pillar of cloud that went before Israel and covered them, which now rested on Mount-Sinai: It was a Type of Christ, in whom this Law and Covenant was given: As also a token of God's special presence and protection. The thick darkness, is often used to set forth God's glorious Presence, Majesty and Greatness, as here also to denote his severe and darksome judgments against the transgressors of his Law and Covenant. The Apostle calls it blackness and darkness and tempest. Besides God speaking out of the cloud and thick darkness seems to imply the obscurity and darkness of that Dispensation and Covenant: The Old Testament was all veiled under clouds, darkness, Types, figures and such dim representations. VII. Finally God in promulging his Law, made use of the Ministry of Angels about the former particulars. Steven saith, Israel received the Law by the disposition of Angels. Hence, Paul calls it, The word spoken by Angels. And those words of Moses in his Blessing Israel before his Death, viz. The LORD came from Sinai,— and he came with ten thousands of Saints, &c. are by some interpreted of Holy Angels: though they may be referred to the holy people of Israel that received the Law. Angels are ministering spirits, employed by God both about dispensation of Law and Gospel, Old and New Testament, and are sent forth in many regards for their good that shall be heirs of salvation. This employment of Angels in giving of the Law tends to magnify the dignity and excellency of the Law: as also the supreme Majesty Authority and Glory of the Law-giver. This was God's way and manner of promulging his Law.
4. Israel's extreme fear and terror, by reason of God's mighty voice and dreadful promulgation of his Law, so that they removed and stood afar off: and being unable to hear the voice of God anymore immediately, they desired that God would speak to them by a Mediator: which request the Lord highly approving, condescended to them▪ in it. This is a very observable passage. Herein especially note three things, viz. Their Fear, Their Desire, The Lord's fulfilling of their Desire, I. Their Fear at this dreadful promulgation of the Law was so great, that they removed from the bounds of the Mount where Moses had set them, and stood afar off: all the heads of their tribes and elders saying to Moses; This great fire will consume us. If we hear the voice of the LORD our God anymore, then we shall die. Whereupon the Apostle saith;— And the voice of words, which voice they that heard, entreated that the word should not be spoken to them anymore, for they could not endure that which was commanded. This their fear intimated, 1. Their guiltiness under sin where theres no sin, theres no cause of slavish fear: but guilt of sin fills with fear and terror at God's presence. Guilt made Adam fly, and hide himself: guilt makes Israel remove, and stand afar off. 2. The penetrating and convincing power of the Law to discover sin. By the Law is the knowledge of sin. — And without the Law sin is Dead. Had not the Law detected to them their sin, why should they thus have feared? 3. The effect of the Law upon the guilty Conscience; it fills with terror, and gendereth to bondage, all that are under it. It fills the carnal awakened soul with thunder and lightning, with flashes of fire, with blackness and darkness and tempest, &c. 4. Their utter inability to keep the Law in the exactness of it, in that they were now unable to hear it : They could not endure that which was commanded. Therefore the Law could not give life: because of their inability to keep it. Thus of their Fear. II. Their desire arising and resulting from their fear, was; That God would not speak to them anymore immediately, but by Moses mediately. And they said unto Moses, speak thou with us and we will hear, but let not God spaek with us, lest we die. Thus the •… are brought to see the necessity of a Mediator betwixt God and them, and pitch upon Moses for that Mediator. Hence, 1. The sinful creature is not able to approach to God, or to converse with God immediately, without the intervention of a Mediator. The distance and disparity betwixt God and sinners is so infinite. God is Holiness and purity in the highest, Sinners are mere lumps of impurity. They are as chaff or stubble: but God, without a Mediator, is to them a consuming fire. 2. The Law notably discovers the utter inability of the sinner, and the absolute necessity of a Mediator, for Communion with God. Israel is now taken off their own bottom, driven out of themselves to a Mediator by whom they may have access to God and knowledge of his will. This was one eminent End and effect of the Law, to take the sinner off his own bottom, and discover the necessity of a Mediator. The Law was our Schoolmaster, to bring us to Christ. III. The Lord's fulfilling of this their desire of a Mediator, to pass betwixt God and them, is very eminent. For, 1. He heard, their voice in this behalf. 2. He commended their request; They have well said all that they have spoken. 3. He wished such an heart in them, as that they might constantly fear and obey him, for the eternal good of them and their children 4. He Dismissed them from the terrible presence of God on Mount Sinai, Go say to them, get you into your Tents again. 5. He accepted Moses as a present Typical Mediator betwixt himself and them▪ Commanding him to stand by him, to receive all the Commandments Statutes and Judgments which he should teach Israel. 6. He hereupon also further promised to them the true Mediator Jesus Christ. (of whom Moses was but a figure,) to speak to them all that God should command him. And this according to their desire in Horeb. — And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him, &c. They desire Moses for a Mediator: God grants them Moses for present, & Promiseth Christ for the future: gives them the Type, assures them of the Anti-type, according to all, yea above all that they desired of God in Horeb. Hence we may note ( 1 ) How compassionate and condescending God is to sinners. When they cannot endure to approach his prescence and receive his Law immediately he yields to them to deal with them mediately. When they cannot ascend to him: he will descend and condescend to them. ( 2 ) How acceptable a thing is it to God, •… hen sinners desire to come to him, and to converse with him, by a Mediator! He seems to be much taken and exceedingly affected with Israel's desire of a Mediator. And after this their request, he never spake to them immediately without a Mediator as before: but mediately by Moses.
5. God's speaking to Moses out of the thick darkness on Mount Sinai, at the same time (after he had accepted their request for a Mediator,) some Additionals to his Moral Laws. The people now were either gone to their Tents: or through fear they stood afar off: Only Moses drew near to the thick darkness where God was, to receive God's further pleasure. These Additionals which God spake to Moses, were either Moral, Ceremonial, or Judicial. I. Moral: viz. Some further Explication of the second Commandment, about God's outward worship. Seeing they only heard God's voice from heaven, saw no shape of him, they must not make with him to themselves God's of silver or gold. He knew how prone their nature was to Idolatry; He f •… resaw their Idolatry which they would shortly run into in the golden Calf: therefore he thus plainly repeats and explains the sense of his second Commandment. II. Ceremonial: viz. About God's outward worship prescribed in the second Commandment. These Ceremonials were touching an Altar, Sacrifices, and Places of God's public worship. All touched very briefly. 1. Touching an Altar he prescribes; Partly, The Materials of it, viz. Earth, or Stone un-hewn with any tool. Partly, The way of framing it, viz. without tool. The tool would pollute it. Partly, The Site and posture of it. It must not be such as that they should need to go up to it by steps, lest their nakedness be discovered thereon. This Altar was a Type of Christ, especially of his Divine Nature, sanctifying his Sacrifice: and the Earthly Materials a shadow of his Earthly human nature. 2. Touching Sacrifices to be offered thereon. Here two sorts are mentioned, viz. Burnt-offerings, and Peace-offerings. Both Types of Jesus Christ crucified, who is our true Sacrifice. 3. Touching the Places of God's public worship, where such Sacrifices should be offered upon the Altar, viz. In all Places where I record my name. And there God promises to come unto them and bless them. Such places were, Many encamping places in the Wilderness, Sundry places afterwards in Canaan, especially the Tabernacle, and Temple. Which Tabernacle and Temple were eminent Types of Christ, in whom the fullness of the Godhead dwelt bodily. These are the Ceremonials, at this time very briefly mentioned: but afterwards, they, with many others, are more fully described. Hence, let this be remembered, That immediately after the terrible Promulgation of the Moral Law to Israel, and their deep consternation thereupon, desiring that God would not speak to them anymore by his own immidiate voice, which was so terrible and intolerable to them, but by Moses, as an intervening Mediator, whereunto the Lord Consented; I say, immediately after these things the Lord spake these Ceremonials to Moses, which were evident Types of Christ. III. Judicial; viz. The main body of his Judicial Laws, called Judgments, whereby the Civil State and Common-wealth of Israel was to be ordered and governed, under God himself their supreme King and Monarch. In which Judicials notwithstanding there are some few Morals and Ceremonials touched upon, but they are very few. Now all these three sorts of Laws, Moral, Ceremonial, and Judicial, were (if the Series of the History be accurately observed) spoken by God on Mount Sinai, partly to Israel, partly to Moses for Israel, on one and the self-same day.
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,