Looking Unto Jesus, Book 3 · Chapter 1 · Section 4
SECT. IV. Of the Covenant of promiſe as manifeſted to Moſes.
THe next breaking forth of this gracious Covenant was to Moſes. The revenging juſtice of God had now ſeized on mankind for many generations, even thouſands of years, ſo that now it was high time for God in the midſt of wrath to remember mercy, and to break out into a clearer expreſſion of the promiſe, or Covenant of grace. To this purpoſe the Lord calls up Moſes to Mount Sinai, and there of his infinite love and undeſerved mercy he makes, or renews his Covenant with him and the children of Iſrael. I am the Lord thy God, which brought thee out of the Land of Egypt, out of the houſe of bondage, Exod. 20.2thou ſhalt have no other gods before me.
For the right underſtanding of this, we ſhall examine theſe particulars.
1. whether the Law was delivered in a Covenant-way?
2. In what ſenſe is the Law a Covenant of grace?
3. How may it appear that the Law in any ſenſe is a Covenant of grace?
4. Why ſhould God in the Law deal with us in a Covenant-way rather then a meer abſolute ſupream way?
5. What are the good things promiſed in this expreſſure of the Covenant?
6. What is the condition of this Covenant on our part, as we may gather it hence?
7. Who was the Mediator of this Covenant?
8. What of Chriſt, and his death, do we find in this manifeſtation of the Covenant?
For the firſt, whether the Law was delivered in a Covenant-way? it is affirmed on theſe grounds. 1. In that it hath the name of a Covenant. 2. In that it hath the real properties of a Covenant. 1. The name of a Covenant as it appears in theſe Texts. And the Lord ſaid unto Moſes, …d 34.23,write theſe words, for after the tenor of theſe words, I have made a Covenant with thee, and with Iſrael: and he was there with the Lord forty dayes, and forty nights, he did neither eat bread, nor drink water, and he wrote upon the tables the words of the Covenant, …t 4 13the ten Commandments.— And he declared unto you his Covenant, which he Commanded you to perform, even the ten Commandments, and he wrote them upon two tables of ſtone. …ut. 9 9— When I was gone (ſayes Moſes) up into the Mount to receive the two tables of ſtone, even the tables of the Covenant which the Lord made with you, then I abode in the Mount forty dayes and forty nights; …. 11.I neither did eat bread nor drink water.—And it came to paſs at the end of forty dayes, and forty nights, that the Lord gave me the two tables of ſtone, …. 15.even the tables of the Covenant.—So I turned and came down from the Mount, and the mount burned with fire, and the two tables of the Covenant were in my two hands. It appears plainly and expreſly in theſe Texts that the Law is a Covenant.
2. The Law hath the real properties of a Covenant, which are the mutual conſent and ſtipulation on both ſides. You may ſee a full relation of this in Exod. 24.3, 4, 5, 6, 7, 8.…od. 24 3, 4, 6, 7, 8. And Moſes came and told the people all the words of the Lord, and all the judgments: and all the people anſwered with one voice, all the words which the Lord hath ſaid will we do: and Moſes wrote all the words of the Lord, and roſe up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Iſrael? and he ſent young men of the Children of Iſrael, which offered burnt-offerings, and ſacrificed peace-offerings of oxen unto the Lord; and Moſes took half of the blood, and put it in baſons, and half of the blood be ſprinkled on the Altar, and he took the book of the Covenant, and read in the audience of the people, and they ſaid, all that the Lord hath ſaid, will we do, and be obedient; and Moſes took the blood, and ſprinkled it on the people, and ſaid, Behold the blood of the Covenant which the Lord hath made with you concerning all theſe words. This very paſſage is related in the Epiſtle to the Hebrews,…eb. 9.19, 20 when Moſes had ſpoken every precept to all the people, according to the Law, he took the blood of calves and goates, with water and ſcarlet-wooll, and hiſſop, and ſprinkled both the book, and all the people, ſaying, this is the blood of the Teſtament, (or Covenant) which God hath enjoyned unto you. In the words you may obſerve theſe properties of a Covenant? 1. That God on his part expreſſeth his conſent and willingneſs to be their God: this will appear in the preface of the Law, of which hereafter. 2. That the people on their part give their full conſents, and ready willingneſs to be his ſervants. Both theſe appear in that, 1. Moſes writes down the Covenant Covenant-wiſe. 2. He Confirms the Covenant by outward ſigns, as by the blood of Calves and Goats; whereof one half he puts in baſons, to ſprinkle it on the people; and the other half of the blood he ſprinkles on the Altar; that ſprinkling on the people ſignified their voluntary Covenanting with God, and the blood ſprinkled on the Altar ſignified Gods entering into Covenant with the people. Thus we have reall Covenanting when the Law is given.
2. In what ſenſe is the Law a Covenant of Grace? I anſwer, The Law may be conſidered in ſeveral ſenſes; as 1. Sometimes it ſignifies largely any heavenly doctrine, whether it be promiſe or precept,…om. 3, 27 and in this ſenſe the Apoſtle tells us of the Law of works, and of the Law of faith. 2. Sometimes it ſignifies any part of the old Teſtament in which ſenſe Jeſus anſwered the Jews,…h. 12 34 …al. 82 6 Is it not written in your Law, I ſaid ye are gods? Now where was that written but in the book of the Pſalms? 3. Sometimes it ſignifies the whole oeconomy, and peculiar diſpenſation of Gods worſhip unto the Jews, according to the moral ceremonial,…k▪ 16.16 …al. 5.23 and Judicial Law, in which ſenſe it is ſaid to continue until John, the Law and the Prophets were until John: but ſince that time the Kingdom of God is preached. 4. Sometimes it is taken ſynechdochically for ſome acts of the Law onelyonly. againſt ſuch there is no Law. …eb. 10.15. Sometimes it is taken only for the Ceremonial Law, the Law having a ſhadow of good things to come. 6. Sometimes it is uſed in the ſenſe of the Jews? as ſufficient to ſave without Chriſt; and thus the Apoſtle generally takes it in his Epiſtle to the Romans, and Galathians. 7. Sometimes it is taken for that part of the Moral Law which is meerly mandative and preceptive, without any promiſe at all. 8. Sometimes it is taken for the whole moral Law, with the preface and promiſes added to it; and in this laſt ſenſe we take it, when we ſay it is a Covenant of grace?
…xod. 19 5, 63. How may it appear that the Law in this ſenſe is a Covenant of grace? it appears, 1. By that contract betwixt God and Iſrael before the promulgation of the Law. If ye will obey my voice indeed, and keep my Covenant, then ye ſhall be a peculiar treaſure unto me above all people, …er. 11.4for all the earth is mine? and ye ſhall be unto me a Kingdom of Prieſts and an holy nation. Whereunto the Prophet Jermy hath reference, ſaying, obey my voice and do them according to all which I command you, ſo ſhall you be my people, and I will be your God. Both theſe Scriptures ſpeak of the moral Law, or ten Commandments, containing the preface and promiſes; and how ſhould that Law, be any other but a Covenant of grace, which runs in this tenor, I will be your God, a…d you ſhall be my people; my peculiar treaſure; a Kingdom of Prieſts, an holy Nation, if you will but hear and obey my Commandments? Surely theſe priviledges could never have been obtained by a Covenant of works; what? to be a Kingdom of Prieſts, an holy Nation, a peculiar treaſure to the Lord? what? to be beloved of God as a deſirable treaſure (for ſo it is in the original) which a King delivers not into the hands of any of his Officers, but keepeth it to himſelf? this cannot be of works; No no, theſe are priviledges vouchſafed of meer grace in Jeſus Chriſt; and therefore Peter applyes this very promiſe to the people of God under the Goſpel, 1 Pet. 2.9.1 Pet. 2.9.
2. It appears by that contract betwixt God and Iſrael in the promulgation of the Law; then it was that God proclaimed himſelf to be the God of Iſrael; ſaying, I am the Lord thy God which brought thee out of the Land of Egypt, out of the Houſe of bondage. Some hold this to be the affirmative part of the firſt Commandment; in which the Goſpel is preached, and the promiſes therein contained are offered. We ſay it is a preface to the whole Law, prefixed as a reaſon to perſwade obedience to every Commandment. But all univerſally acknowledge that it is a free Covenant, which promiſeth pardon of ſin, and requireth faith in the Meſſiah; when God ſaith to Iſrael I am the Lord thy God, which brought thee out of the Land of Egypt, doth he not propound himſelf as their King, Judg, Saviour, and Redeemer? Yea, and ſpiritual Redeemer, from their bondage of ſin and Satan, whereof that temporal deliverance from Egypt was truly a type? the Lord begins his commandments with an evangelical promiſe? and it is very obſervable, that as theſe words, I am the Lord thy God, are prefixed immediatly to the firſt Commandment, ſo in ſundry places of Scripture they are annexed to all the reſt; ye ſhall fear every man his Mother, and his Father; and keep my Sabbaths, Lev. 19.3.11, 12.16, 18.I am the Lord your God: ye ſhall not ſteal, neither deal falſely, neither lie one to another, and ye ſhall not ſwear by my Name falſely, neither ſhalt thou profane the Name of thy God; I am the Lord. — Neither ſhalt thou ſtand againſt the blood of thy neigbour, I am the Lord.— In a word thou ſhalt love thy neighbour as thy ſelf, I am the Lord; or if that contain only the ſecond Table, therefore ſhall ye obſerve all my ſtatutes, and all my judgments, and do them; I am the Lord. Add we to this,37. that in the ſecond Commandment God is deſcribed to be one ſhewing mercy unto thouſands; all which muſt needs argue the Law to be a Covenant of grace.
3. It appears by the Contract betwixt God and Iſrael after the promulgation of the Law: is it not plainly expreſſed by Moſes, Thou haſt avouched the Lord this day to be thy God; and to walk in his wayes, and to keep his ſtatutes and Commandments.—And the Lord hath avouched thee this day to be his peculiar people, as he hath promiſed thee, and that thou ſhouldſt keep his commandments? Yea, and after this in the Land of Moah, Deut. 26.17, 18.Moſes was commanded by the Lord to make a Covenant with the children of Iſrael, beſides the Covenant which he made with them in Horeb; now this was the very ſame that God made with them on Sinai, only it muſt be renewed, and it is expreſly ſaid, ye ſtand this day to enter into a Covenant with the Lord your God: Deut. 29.12, 13.—That he may eſtabliſh you to be a people unto himſelf, and that he may be a God unto you, as he had ſworn to Abraham, Iſaac, and Jacob. Surely this muſt needs be a Covenant of grace, how ſhould it be but of grace that God promiſed to be the God of Iſrael? here are many ſweet & precious promiſes, and they are all free and gracious; and therefore we conclude the Law, in the ſenſe aforeſaid, to be a Covenant of grace.
4. Why ſhould God in the Law deal with us in a Covenant-way, rather than a meer abſolute ſupream way? I anſwer, 1. In reſpect of God; it was his pleaſure in giving the Law not only to manifeſt his Wiſdom, and Power, and Soveraignty, but his faithfulneſs, and truth, and love, and the glory of his grace;Rom. 9. 1 Joh. 4.8. that he might make known (as the Apoſtle ſpeaks) the riches of his glory on the veſſels of mercy, which he had afore prepared unto glory. Gods love is apart of his name, for God is love, and Gods faithfulneſs is a part of his name, I ſaw Heaven opened (ſaid John in a viſion) and behold a white horſe, Rev. 19.11.& he that ſate upon him was called faithful and true: now, how ſhould we ever have known Gods love at leaſt in ſuch a meaſure? or how ſhould we ever have known Gods faithfulneſs & truth at all, if he had not entered into a Covenant with us? it is true, if he had given the Law in a meer abſolute ſupreme way, if he had given the precept without any promiſe, he might fully have diſcovered his illimited ſupream power, but his ſo dear love and faithfulneſs could not have been known: now therefore let the world take notice of his ſingular love, and of his faithfulneſs; as Moſes ſaid to Iſrael, Becauſe the Lord loved you, and becauſe he would keep the oath which he had ſworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the hands of bondmen, from the hand of Pharaoh, …t. 7.8, 9.King of Egypt, Know therefore that the Lord thy God, he is God, the faithful God, which keepeth Covenant and mercy with them that love him, and keep his Commandments, to a thouſand generations.
2. In reſpect of us, God would rather deal with us in a covenant-way, than in a meer abſolute ſupream way, upon theſe grounds—
1. That he might bind us the faſter to himſelf: a covenant binds on both parts: the Lord doth not bind himſelf to us, and leave us free; No, I will bring you (ſaith God) into the bond of the Covenant. …. 20.37.The Lord ſees how ſlippery and unſtable our hearts are, how apt we are to ſtart aſide from our duty towards him, we love to wander; and therefore to prevent this inconſtancy and unſetledneſs in us,… 14.10. and to keep our hearts more ſtable in our obedient walking before him, it pleaſed the Lord to bind us in the bond of Covenant, that as we look for a bleſſing from God, ſo we look to it to keep Covenant with God: you may ſay a command binds as well as a Covenant; it is true, but a Covenant doth as it were twiſt the cords of the Law, and double the precept upon the ſoul; when it is only a precept, then God alone commands it, but when I have made a promiſe to it, then I command it and bind it upon my ſelf.
2. That our obedience might be more willing and free; an abſolute Law might ſeem to extort obedience, but a Covenant and agreement makes it clearly to appear more free and willing. This is of the nature of the Covenant of grace; firſt, God promiſeth mercy, to be our exceeding great reward; and then we promiſe obedience, to be his free, and willing people; & thus we become gods, not only by a property founded in his ſoveraign power & love, but by a property growing out of our own vo…untary conſents; we are not only his people, but his willing people; we give him our hand, when we become his, and enter into Covenant with him: See the expreſſion, Ezek. 17.18.…k. 17.18. He diſpiſed the oath by breaking the Covenant, when loe he had given his hand. We are his, as the wife is her husbands.…k. 16.8. I entred into Covenant with thee, ſaith the Lord God, and thou becameſt mine; now in marriages, free and mutual conſent you know is ever given, and ſo it is here.
3. That our conſolations might be ſtronger; that in all our difficulties and diſtreſſes we might ever have recourſe to the faithfulneſs and love of God. 1. To the faithfulneſs of God.…on. 17.27. This was David's ſtay, and this may be ours; though friends be unfaithful, and may deceive, yet the Lord is faithful, and cannot fail his people, his promiſes are Yea, and Amen, …r. 1.20.we may build upon it. 2. That we might have recourſe to the love of God: this indeed was the prim end why God delivered his Law in way of a Covenent, that he might ſweeten and indear hinſelf to us, and ſo draw us to him with cords of love; had God ſo pleaſed, he might have required all obedience from us, and when we had done all, he might have reduced us into nothing, or at leaſt not have given us heaven for …n inheritance, or himſelf for a portion; but his love is ſuch, that he will not only command, but he will Covenant, that he might further expreſs and communicate his love: how then ſhould this but incourage us to go to God in all diſtreſſes? O what thankful loving thoughts ſhould we have of God that would thus infinitely condeſcend to Covenant with us!
5. What are the good things Promiſed in this expreſſure of the Covenant? not to reckon up the temporal Promiſes of riches, honour, victory, peace, and protection in a land of Oyle, Olive, and Honey, the great mercies of God are expreſſed in theſe terms, I am the Lord thy God which brought thee out of the land of Egypt, out of the houſe of bondage. This is the great Promiſe of the Covenant, it is as great as God himſelf: That we may better ſee it, and know it, I ſhall take it in pieces; the gold is ſo pure, that it is pity the leaſt filing ſhould be loſt. Here God deſcribes himſelf by theſe notes. 1. By his only eternal and Perfect Eſſence, I am the Lord. 2. By the Plurality of perſons in that one eſſence, I am the Lord God, Jehovah Elohim. 3. By the propriety his people have in Jehovah Elohim, I am the Lord thy God. 4. By the fruit of that Propriety in reference to Iſrael, which brought thee out of the land of Eygpt, out of the houſe of bondage.
…d. 6.3.1. I am Jehovah: we read that he appeared to Abraham, Iſaac, and Jacob by the name of God Almighty, but now he was known to the Iſraelites by his name Jehovah, I am the Lord. Why, was it not by that name that he appeared to Abraham, Iſaac, and Jacob? no, no, ſaith God; by my name Jehovah was I not known to them. This hath occaſioned a queſtion, how can this be? do we not read expreſly that God ſaid to Abraham, I am the Lord that brought thee out of Ur of the Chaldees? and again; I am the Lord God of Abraham thy Father, and the God of Iſaac?Gen. 15.7. Gen. 28.13. how then is it ſaid that by his name Jehovah he was not known unto them? This place hath perplexed many of the learned: but the meaning ſeems to be this, that though he was known to the Patriarchs by his name Jehovah, as it conſiſts of letters, ſyllables, and ſounds; yet he was not experimentally known unto them in his conſtancy to perform his promiſe in bringing them out of the land of Egypt until now. This name Jehovah denotes both his being in himſelf and his giving of being, or performance to his word, and promiſe; thus indeed he was not known, or manifeſted to the Patriarchs: they only were ſuſtained by faith in Gods almighty power, without receiving the thing promiſed; it is ſaid of Abraham, that while he was yet alive,Acts. 7.5. God gave him no inheritance in Canaan, no not ſo much as to ſet his foot on, yet he promiſed that he would give it to him for a poſſeſſion, and to his ſeed after him; and now when his ſeed came to receive the Promiſe, and to have full knowledg and experience of his Power and goodneſs, then they knew the efficacy of his name Jehovah. So upon performance of further promiſes, he ſaith, they ſhall know him to be Jehovah, Iſa. 49.2, 3. Iſa. 52.6.and thou ſhalt know that I am the Lord.—therefore my people ſhall know my name, they ſhall know in that day that I am he that doth ſepak, behold it is I.
2. I am Jehovah Elohim, this denotes the plurallity of Perſons; God in delivering of the law, doth not only ſhew his being but the manner of his being; that is, the three manners of ſubſiſting in that one ſimple and eternal being; or the Trinity of perſons in that Unity of Eſſence, the word ſignifies ſtrong, potent, mighty; or if we expreſs it plurally, it ſignifies the Almighties, or Almighty powers; hence the Scriptures apply the general name, God, to the Perſons ſeverally, the Father is God, Heb. 1.1, 2. the Son is God, Act. 20.28. and the holy Ghoſt is God, Act 5.3, 4. Now God is ſaid to be Author of theſe Laws delivered in a Covenant-way by Moſes, that ſo the greater authority may be procured to them; and hence all Law-givers have endeavoured to perſwade the people, that they had their Laws from God.
3. I am the Lord thy God; herein is the propriety, and indeed here is the mercy that God ſpeaks thus to every faithful Soul, I am thy God, by this appropriation God gives us a right in him, yea a poſſeſſion of him. 1. A right in him; as the woman may ſay of him to whom ſhe is Married, this man is my husband, ſo may every faithful ſoul ſay of the Lord, he is my God. 2. A poſſeſſion of him; God doth not only ſhew himſelf unto us, but he doth communicate himſelf unto us in his holineſs, mercy, truth, grace, and goodneſs; hence it is ſaid, we have fellowſhip with the Father and with the Son Jeſus Chriſt, 1 John. 1.3. Rev. 3.20. Cant. 1.1, 2: Deut. 4.7.and Chriſt is ſaid to come and ſup with us; and to kiſs us with the kiſſes of his mouth; and to be near to us in all that we call upon him for; ſurely this is the higheſt happineſs of the Saints, that God is their God; when they can ſay this, they have enough; if we could ſay, this Houſe is mine. this Town, this City, this Kingdom, this World is mine, what is all this? O but when a Chriſtian comes at length, and ſayes, this God that made all the world is mine, this is enough, indeed this is the greateſt promiſe that ever was made or ever can be made to any creature. Angels or Men; herein (if we obſerve it) God gives himſelf to be wholly ours, conſider God eſſentially, or perſonally; Conſider Jehovah Elohim, all is ours; God in his eſſence, and glorious attributes communicates himſelf to us for good, and God perſonally conſidered, as Father, Son, and Holy Ghoſt, they all enter into Covenant with us.
1. The Father enters into Covenant with us; he promiſeth to be a father to us, hence ſaith the Lord, Iſrael is my Son, my firſt born; and again, is Ephraim my dear Son? Exod. 4.22. Jer. 31.20. Pſal. 14.11. Pſal. 103.13.is he a pleaſant Child? the Lord ſpeaketh as through he were fond of his Children; as delighting in them, for ſo it is ſaid, the Lord taketh pleaſure in them that fear him: or as pitying of them, for ſo it is ſaid likewiſe, like as a father pitieth his Children, ſo the Lord pitieth them that fear him.
2. The Son is in Covenant with us, and ſpeaks to us in this language, thou art mine; how comes that about? why, I have redeemed thee, I have called thee, by thy name,Iſa. 43.1. and therefore thou art mine, this is Chriſt's Covenant with us; he brings us back to his Father, from whoſe preſence we were baniſhed, and ſets us before his face for ever; he undertakes for us to take up all controverſies which may fall out between God and us; he promiſeth to reſtore us to the Adoption of Sons; and not only to the title, but to the inheritance of Sons, that we might be where he is.Joh. 17.24.
Heb. 10.14, 15 16.3. The Holy Ghoſt makes a Covenant with us. By one offering he hath perfected for ever them that are ſanctified; whereof the Holy Ghoſt alſo is a witneſs and a worker. — This is the Covenant that I will make with them, I will put my Law into their hearts, and in their minds will I write them. I know the Father is implyed in this, yet here is the proper work of the Holy Ghoſt: what the Father hath purpoſed for us from all Eternity, and the Son hath purchaſed for us in his time, that the Holy Ghoſt effects in us, and for us as in our time, he applyes the blood of Chriſt for the remſſion of Sins: he writes the Law in our hearts: he comforts us in our ſadneſs: he ſupports us in our faintings, and guides us in our wanderings. Now he that effects theſe things for us, and in our behalf he is therefore ſaid to make a Covenant with us. Thus Elohim, God perſonally conſidered, Father, Son, and Holy Ghoſt are in Covenant with us.
4. This is the great promiſe, what can be greater? when God ſaid to Abraham, I will be thy God,Heb. 6.13. what could he give more? ſo when God tells us, I am the Lord thy God, what could he ſay more? God having no greater to ſwear by, (ſaith the Apoſtle) he ſwore by himſelf. So God being minded to do great things for his People; and having no greater thing to give, he gives himſelf. O the goodneſs of God in Chriſt! I am the Lord thy God.
5. Let us ſee the fruit of this in reference to Iſrael; which brought thee out of the Land of Egypt, out of the houſe of bondage. This was God's promiſe long before to Abraham, know of a ſurety, Gen. 15.13, 4.that thy ſeed ſhall be a ſtranger in a Land that is not theirs, and ſhall ſerve them, and they ſhall afflict them four hundred years; and alſo that Nation whom they ſhall ſerve will I judg, and afterwards they ſhall come out with great ſubſtance. See here Iſrael muſt be ſtrangers in Egypt, and ſerve the Egyptians four hundred years, but then he will bring them out of the land of Egypt, and out of their ſervile bondage: why this argues that God is Jehovah: now he has performed what he had foretold, and this argues that God in Chriſt is our Redeemer: for what was this redemption from Egypt, but a type of our freedom from ſin, death, and hell? here is the work of redemption joyned with that great name Jehovah Elohim, to ſignifie that ſuch a redemption is a clear teſtimony of a true and mighty God. Whether this were laid down only as a peculiar argument to the Jews to keep the Commandments, or it belongs alſo to us, being grafted in, and become of the ſame ſtock with them, I ſhall not diſpute: this is without any controverſie that their bondage was typical, and ours ſpiritual: you ſee the good things promiſed in this Covenant.
6. What is the condition of this covenant on our part as we may gather it hence? The condition of this covenant is faith in Jeſus, which is implyed in the promiſe, I will be thy God, or I am the Lord thy God: and commanded in the precept built upon it, thou ſhalt have me to be thy God, or thou ſhalt have no other Gods before me. But where is faith in Jeſus Chriſt mentioned either in promiſe or precept? I anſwer, if it be not expreſſed, it is very plainly intended, or meant: God is not the God of Iſrael, but in and through the Mediator: neither can Iſrael take God to be their God, but by faith in the Meſſiah. In the prophets we read frequently theſe exhortations,: truſt in the Lord, commit thy ſelf unto the Lord, lean upon the Lord, and roul, thy burden upon the Lord: but what the Prophets exhort unto, that is commanded in this expreſſure of the Covenant? and who can truſt in the Lord, or commit himſelf to the Lord, or lean upon the Lord, or roul his burthen on the Lord, if he be a ſinner, unleſs it be in and through a Mediator? Iſrael muſt walk before God in all well-pleaſing; and the Apoſtle tells us, that without faith it is impoſſible to pleaſe God. But to go further, what is the meaning of this firſt commandment in the affirmative part, but to have one God in Chriſt to be our God by faith? it is true,Heb. 11.6. there is no mention made of Chriſt, or faith, but that is nothing; is there is no mention of Love, and yet our Saviour diſcovers and commands it there; when the Lawyer tempted Chriſt, Maſter, which is the great Commandment in the Law? you know Chriſts anſwer,Mat. 22.36, 37, 38. thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, and with all thy mind, this is the firſt and great Commandment, Mat. 22, 36, 37, 38. Now as our Saviour diſcovers love there, ſo in like manner is faith and Chriſt there the neceſſary conſequents. But you may object, what ſay we to obedience? is not that rather the condition of this covenant thus ſhining in the Law?
Indeed the Law and obedience are Correlatives. But in this caſe we are not to look to the Law as meerly mandatory; we gave you the ſence of the word, and how it is uſed as a covenant of grace? remember only this; the Law is conſidered either more ſtrictly, as it is an abſtracted rule of righteouſneſs, holding forth life upon no other terms but perfect obedience; or more largely, as that whole doctrine delivered on Mount Sinai, with the preface and promiſes adjoyned: in the former ſenſe it is a Covenant of works? but in the latter ſenſe it is a covenant of grace. — And yet I dare not ſay, that as the Law is a covenant of grace, it doth exclude obedience. In ſome ſort obedience as well as faith may be ſaid to be a condition of the covenant of grace; I ſhall give you my thoughts in this diſtinction, obedience to all Gods commandments, is either conſiderable as a cauſe of life, or as a qualification of the ſubject; in the former ſenſe it cannot be a condition of the covenant of grace, but in the latter ſenſe it may, if by condition we underſtand whatſoever is required on our part, as precedent concomitant, or ſubſequent to the Covenant of grace, repentance, faith, and obedience are all conditions; but if by Condition we underſtand whatſoever is required on our part as the cauſe of the good promiſed, though only inſtrumental, why then faith, or belief in the promiſes of the covenant is the only condition: faith and obedience are oppoſed in the matter of juſtification and ſalvation in the Covenant, not that they cannot ſtand together in one ſubject, for they are inſeparable united; but becauſe they cannot concur and meet together in one court, as the cauſe of juſtification or ſalvation. Now when we ſpeak of the condition of the Covenant of grace, we intend ſuch a condition as is among the number of true cauſes; indeed in the Covenant of works, obedience is required as the cauſe of life; but in the Covenant of grace, though obedience muſt accompany faith, yet not obedience, but only faith is the cauſe of life contained in the Covenant.
7. Who was the Mediator of this Covenant? to this we diſtinguiſh of a double Mediator, viz. Typical, and Spiritual; Moſes was a typical, but Chriſt was the ſpiritual Mediator: and herein was Moſes priviledged above all before him; he was the Mediator of the Old Teſtament, Chriſt reſerving himſelf to be the Mediator of a better Covenant, (i.) of the New Teſtament. Moſes received the Law from God,Heb. 8.6. and delivered it to the people, and ſo he ſtood a Mediator between God and the people; never was mortal man ſo near to God as Moſes was; Abraham indeed was called Gods friend; but Moſes was Gods favorite; and never was mortal man either in knowledge, love or authority ſo near unto the people as Moſes was (which makes the Jews (O wonder) to Idolize him to this very day. Moſes was called in as a Mediator on both parts. 1. On Gods part, when he called him up to receive the Law, & all thoſe meſſages which God ſent by him to the people. 2. On the peoples part when they deſired him to receive the Law; for they were afraid by reaſon of the fire, and durſt not go up into the Mount:Deut. 5.5. mark how he ſtiles himſelf as a Mediator: At that time (ſaith he) I ſtood between the Lord and you to ſhew you the word of the Lord: He was Gods mouth to them, and he was their mouth to God; and he was a prevailing Mediator on both parts: he prevailed with God for the ſuſpending of his Juſtice, that it ſhould not break out upon the people; and he prevailed with the people to bind them in Covenant unto God, and to make profeſſion of that Obedience which the Lord required and called for; yet for all this, I call him not a Mediator of Redemption, but Relation: A great deal of difference there is betwixt Moſes and Chriſt: as 1. Moſes only received the Law, and delivered it to the people; but Chirſt our true Moſes fulfilled it. 2. Moſes broke the Tables, to ſhew how we in our Nature had broken the Law, but Chriſt our true Moſes repairs it again. 3. Moſes had the Law only writ in Tables of Stone, but Chriſt writes it in the Tables of our hearts. 4. Moſes was meer man, but Chriſt is God as well as man: Moſes was only a Servant in Gods Houſe, but Chriſt is a Son; yea, Chriſt is Lord of his own Houſe the Church: Moſes mediation was of this uſe, to ſhew what was the true manner of worſhipping God, but he did not inſpire force and power to follow it; he could not reconcile men to God as of himſelf, and therefore it appeared that there was need of another reconciler, viz. the Lord Jeſus Chriſt.
8. What of Chriſt, and of his death do we find in this manifeſtation of the Covenant? I anſwer, 1. In delivering the Law, we find ſomething of Chriſt: there is a queſtion whether the Lord himſelf immediately in his own perſon delivered the Law?Deut. 5.2…; and ſome conclude affirmatively from the Preface, God ſpake theſe words, and ſaid] and from that paſſage of Moſes, theſe words the Lord ſpake unto all your Aſſembly in the Mount out of the midſt of the fire, — and wrote them on two Tables of Stone, and delivered them unto me. But others are for the negative, and ſay, this proves not that they were pronounced or delivered immediately by God; for we find in Scripture, that when the Angels were the immediate perſons, yet the Lord himſelf is reported to have ſpoken unto men, Gen. 18.2, 13. Exod. 3.2, 6, 7. And Auguſtine is reſolute,Aug. de Trin. l. 2. c. 15. that Almighty God himſelf in the time of the Old Teſtament did not ſpake to the Jews with his own immediate voice, but only by Chriſt, or by his Angels, or by his Prophets; and for this Miniſterial voice of his Angels ſome produce theſe Texts:…cts 7.5. …al. 3.19 who have received the Law by the Ordinance of Angels, and wherefore then ſerveth the Law? it was added becauſe of tranſgreſſions till the ſeed ſhould come, to whom the promiſe was made, and it was ordained by Angels in the hand of a mediator. …eb. 2.2And, if the word ſpoken by Angels was ſtedfaſt, &c. For my part, it hath puzled me at times, whether of theſe opinions to take; but others ſay (and I am now as apt to joyn with them as with either of the former) that Jeſus Chriſt the ſecond perſon of the Trinity, to be incarnate, who is called the Angel of the Covenant, Mal 3.1. and the Angel of his preſence, Iſa. 63.9. was he that uttered and deliver'd the Law unto Moſes; …cts 7.38 …cts 7.39.and to this purpoſe are produced theſe Texts, This Moſes is he that was in the Congregation with the Angel, which ſpake to him in the Mount Sinai. Now this Angel was Chriſt, as it is cleared in the following verſe; whom (or which Angel) our Fathers would not obey, but thruſt him from them, and in their hearts turned back again into Egypt. They would not obey the Angel, but thruſt him from them, (i.) they tempted the Angel whom they ſhould have obeyed; and who was that but Jeſus Chriſt? as it is cleared more fully and expreſly by the Apoſtle,Cor. 10.9 Neither let us tempt Chriſt as ſome of them alſo tempted, and were deſtroyed of Serpents. Some of the Learned are of opinion that Chriſt the Son of God did in the ſhape of a man deliver the Law. But I leave that.
2. In the Law it ſelf, as it is a Covenant of Grace, we find ſomething of Chriſt; in the preface he proclaims himſelf to be our God; and in the firſt Commandment we are bound to take this God to be our God; and in the ſecond, he gives us a double Reaſon or Motive to obey; for I the Lord thy God am a jealous God, I ſhew mercy unto thouſands of them that love me and keep my Commandments. And in the fifth Commandment he gives a promiſe of long life in Canaan, which is either to be look'd at as a type of Heaven, or literally, for a proſperous condition here on earth; but howſoever it is by virtue of the Covenant, and as a teſtimony of Gods love; now all theſe promiſes are made in Chriſt: God is not our God but in and through Jeſus Chriſt; God will not ſhew mercy unto thouſands, nor unto one of all the thouſands of his Saints, but as they are in Jeſus Chriſt: God will not give us long life here, or eternal life hereafter, but in, for, and through the Lord Jeſus Chriſt: what if Moſes writ not down the word Chriſt] yet certainly Moſes writ of Chriſt] his words imply Chriſt, as Chriſt himſelf told the Jews, John 5.46Had ye believed Moſes, ye would have believed me; for Moſes wrote of me; and as Philip told Nathanael, we have found him of whom Moſes in the Law and the Prophets did write, John. 1.45Jeſus of Nazareth, John 1.45. Surely Chriſt was, if not the only ſubject, yet the only ſcope of all the writings of Moſes; and therefore in the Law it ſelf you ſee we find ſomething of Chriſt.
3. In the Expoſition of the Law, as Moſes gives it here and there, we find ſomething of Chriſt. Yea if we obſerve it, Moſes brought ſomething more to the expreſſion of Chriſt, and of the Covenant of Grace, than ever was before: in the firſt promiſe it was revealed that Chriſt ſhould be the Seed of the woman; in the ſecond manifeſtation of the promiſe, it was revealed that Chriſt ſhould be of the Seed of Abraham; but in Moſes writings, and Moſes time, we learn more expreſly that Chriſt was to be incarnate, and to have his Converſation amongſt men:Ex. 29.45, 46 The promiſe runs thus; And I will dwell among the Children of Iſrael, and will be their God, and they ſhall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell amongſt them; Lev. 26.11, 12I am the Lord their God. The ſame promiſe is renewed or repeated; and I will ſet my Tabernacle amongſt you, and my Soul ſhall not abhor you; and I will walk among you, and I will be your God, and ye ſhall be my people; this promiſe was punctually fulfilled when Chriſt was incarnate; for then was the Word made fleſh, and dwelt amongſt us, John 1.14.John 1.14 or if it be referred to the habitation of God by his Spirit amongſt the ſpiritual ſeed of Abraham, then it implies the incarnation of Chriſt, becauſe that was to go before the plentiful habitation of Chriſts Spirit in the Saints. Again, Moſes writing of Chriſt,Deut. 18.15. The Lord thy God (ſaith he) will raiſe up unto thee a Prophet from the midſt of thee, of thy Brethren like unto Me, unto him ſhall ye hearken. VVas not this a plain expreſſion? Peter in his Sermon to the Jews, preacheth Jeſus Chriſt, and he tells the Jews that this Jeſus Chriſt was preached unto them before: when before? even in Moſes time; and for proof he cites this very Text,Acts 3.20, 22 For Moſes truly ſaid unto the Fathers, a Prophet ſhall the Lord your God raiſe up unto you, of your Brethren, like unto Me, him ſhall ye hear in all things, whatſoever he ſhall ſay unto you.
4. In the confirmation of the Law we find ſomething of Chriſt. It was confirmed by Seals and Sacrifices, &c. What, were all theſe but a type of Chriſt, in the formed expreſſion of the Covenant we found the Seal of Circumciſion, but now it pleaſed God to add unto the former another Seal for Confirmation of their Faith, ſc, the Paſſeover: and was not this a type of Chriſt, the immaculate Lamb of God, which taketh away the ſins of the world? Again, in this manifeſtation Moſes brought in the Prieſthood as a ſetled Ordinance to offer ſacrifices for the people: and was not this a type of Chriſt, our true and unchangeable High Prieſt? I have ſometimes ſeen the Articles of a believing Jews Creed, collected out of Moſes Law; as thus, I believe that the Meſſiah ſhould die to make ſatisfaction for ſin: this they ſaw in their continued bloudy Sacrifices, and their deliverance from Egypt by the death of a Lamb, taught them no leſs. 2. I believe that he ſhall not die for his own ſins, but for the ſins of others: this they might eaſily obſerve in every ſacrifice, when (according to Law) they ſaw the moſt harmleſs birds and Beaſts were offered. 3. I beleive to be ſaved by laying hold upon his merits: this they might gather by laying their right hand upon the head of every Beaſt that they brought to be offered up, and by laying hold on the horns of the Altar, being a Sanctuary or Refuge from purſuing vengeance. Thus we might go on: No queſtion the Death and Reſurrection of Chriſt, the Prieſthood and Kingdom of Chriſt were prefigured and typed by the Sacrifices, and the Brazen Serpent, and the Prieſthood of Aaron, and the Kingdom of Iſrael: And I cannot but think that the godly ſpiritual Jews underſtood this very well; and that theſe did not reſt in Sacrifices or Sacraments, but that by faith they did really enjoy Chriſt in every of them.
5. In the intention of Gods giving the Law we find ſomething of Chriſt. The very end of God in holding forth the Law, was, that upon the ſenſe of our impoſſibility to keep it, and of our danger to break it, we ſhould deſire earneſtly, and ſeek out diligently for Jeſus Chriſt: to this purpoſe ſaith the Apoſtle, Chriſt is the end of the Law for righteouſneſs to every one that believeth. Chriſt is the end of the Law (i.) Chriſt is the end of intention; God by giving ſo holy a Law, and by requiring ſuch perfect obedience, he would thereby humble and debaſe the Iſraelites, ſo that they ſhould earneſtly fly to Chriſt: in this ſenſe the Law is our School-maſter to bring us to Chriſt, that we might be juſtified by faith. A School-Maſter (you know) doth not only whip or correct, but alſo teach and direct: ſo the Law doth not only threaten and curſe if the work be not done, but it ſhews where power and help is to be had, viz. from the Lord Jeſus Chriſt. If this be ſo, how much to blame are they, that under pretence of Free-Grace and Chriſt, cry down the Law? Rather let us cry it up, and this is the way to ſet up Free-Grace and Chriſt. Surely he that diſcovers his defects by the perfect rule of the Law, and whoſe Soul is imbittered and humbled becauſe of thoſe defects, he muſt needs prize Chriſt, deſire Chriſt, advance Chriſt in his thoughts above all the men in the world.
And thus far of the Covenant of Promiſe as it was manifeſted from Moſes to David.