Looking Unto Jesus by Isaac Ambrose: A View of the Everlasting Gospel.
Section 3.1.4. - Of the Covenant of Promise, as manifested to Moses.

BOOK 3. THE PROMISE.

CHAPTER 1.

3.1.4. Of the Covenant of Promise, as manifested to Moses.

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; Thou shall have no other gods before me," Exod. xx. 2.

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 than a mere absolute supreme way? 5. What are the good things promised in this expression 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?

1. For the first. Whether the law was delivered in a covenant way? It is affirmed on these grounds. (a). In that it hath the name of a covenant. (b). In that it hath the real properties of a covenant.

(a). The name of a covenant, as it appears in these texts. "And the unto Moses, Write these words; for after the tenor of have made a covenant with thee, and with Israel. And he was there with the Lord forty days, and forty nights; lie did neither eat bread nor drink water; and he wrote upon the tables the words of the covenant, the ten commandments, Exod. xxxiv. 27 , 28 . 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, Deut. iv. 13. When I was gone (says 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 days and forty nights, I did neither eat bread, nor drink water, Deut. ix. 9. And it came to pass at the end of forty days and forty nights, that the Lord gave me the two tables of stone, even the tables of the covenant, verse 11. So I turned and came down from the mount, and the mount burned with lire, and the two tables of the covenant were in my two hands," verse 15. it appears plainly and expressly in these texts, that the law is a covenant.

(b). 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. xxiv. 3, 4, 5, 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 we will 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 he sprinkled oil 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, ix. 19, 20. "When Moses had spoken every precept to all the people, according to the law, he took the blood of calves and goats, with water and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying. This is the blood of the testament (or covenant) which God hath enjoined unto you." In the words you may observe these properties of a covenant,

(i). That God on his part expresseth his content and willingness to be their God: this will appear in the preface of the law, of which hereafter.

(ii). That the people on their part give their full consents, and ready willingness to be his servants. Both these appear in that,

2. In what sense is the law a covenant of grace? I answer, The law may be considered in several senses; as,

(a). Sometimes it signifies largely any heavenly doctrine, whether it be promise or precept; and in this sense the apostle tells us, "of the law of works, and of the law of faith," Rom. iii. 27.

(b). Sometimes it signifies any part of the Old Testament, in which sense Jesus answered the Jews, "Is it not written in your law, I said, Ye are gods?" John x. 34. Psalm lxxxii. 6. Now, where was that written but in the book of the Psalms?

(c). Sometimes it signifies the whole economy, and peculiar dispensation of God's worship unto the Jews according to the moral, ceremonial, and judicial law; in which sense it is said to continue until John, cc The law and the prophets were until John; but since that time the kingdom of God is preached," Luke xvi. 16.

(d). Sometimes it is taken synecdochically for some acts of the law only. Gal. v. 23. "Against such there is no law."

(e). Sometimes it is taken only for the ceremonial law, Heb. x. 1. "The law having a shadow of good things to come."

(f). 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 Galatians.

(g). Sometimes it is taken for that part of the moral law, which is merely mandative and perceptive, without any promise at all.

(h). Sometimes it is taken for the whole moral law, with the preface and promises added unto it; and in this last sense we take it, when we say it is a covenant of grace.

3. How may it appear. That the law in this sense is a covenant of grace? It appears,

(a). 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: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation," Exod. xix, 5, 6. Whereunto the prophet Jeremiah xi. 4. hath reference, saying, "Obey my voice, and do them accordingly 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 shall that law be any other but a covenant of grace, which runs in this tenor. "I will be your God, and ye shall be my people: my peculiar treasure: a kingdom of priests, an holy nation: if ye will but hear and obey my commandments?" Surely these privileges 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 privileges vouchsafed of mere grace in Jesus Christ; and therefore Peter applies this very promise to the people of God under the gospel, 1 Pet. ii. 9.

(b). 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 persuade 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 said 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, Judge, 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 these words, "I am the Lord thy God," are prefixed immediately 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, 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 neighbour, I am the Lord." In a word, "Thou shalt love thy neighbour as thyself; 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," Lev. xix. 3, 11, 12, 16, 18, 37. Add we to this, "That in the second commandment God is described to be one, showing mercy unto thousands: all which must needs argue the law to be a covenant of grace.

(c). 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 ways, 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," Deut. xxvi. 17, 18. Yea, and after this in the land of Moab, 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 expressly said. "Ye stand this day to enter into a covenant with the Lord your God:-- 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," Deut. xxix. 12, 13. 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 and 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 in a mere absolute supreme way? I answer,

(a). In respect of God; it was his pleasure in giving the law not only to manifest hi9 wisdom and power, and sovereignty, but his faithfulness, and truth, and love, and the glory of his grace, "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," Rom. ix. 23. God's love is a part of his name, "For God is love," 1 John iv. 8. And God's faithfulness is a part of his name. "I saw heaven opened (said John in a vision) and behold a white horse, and he that sat on him was called faithful and true," Rev. xix. 11. Now, how should we ever have known God's love, at least in such a measure? Qr how should we ever have known God's faithfulness, and truth at all, if he had not entered into a covenant with us? It is true, if he had given the law in a mere absolute supreme way, if lie had given the precepts without any promise, he might fully have discovered his illimited supreme 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 house of bondmen, from the hand of Pharaoh, 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," Deut. vii. 8, 9.

(b). In respect of us, God would rather deal with us in a covenant way, than in a mere absolute supreme way, upon these grounds,--

(i). 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," Ezek. xx. 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" Jer. xiv. 10. And therefore to prevent this inconstancy and unsettledness in us, 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 myself.

(ii). 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 government of grace. First, God promiseth mercy to be our exceeding great reward, and then we promise obedience, to be his free and willing people; and thus we become God's, not only by a property founded on his sovereign power and love; but by a property growing out of his own voluntary consent; we are not only his people, but his willing people; we give him our hand, when we become his, and enter into a covenant with him. See the expression, Ezek. xvii. 18. "He despised the oath, by breaking the covenant, when lo he had given his hand." We are his, as the wife is her husband's. "I entered into covenant with thee, saith the Lord God, and thou becamest mine," Ezek. xvi. 8. Now, in marriages, free and mutual consent, you know is ever given, and so it is here.

(iii). That our consolation might be stronger; that in all our difficulties and distresses we might ever have recourse to the faithfulness and love of God.

5. What are the good things promised in his expressure of the covenant? Not to reckon up the temporal promises of riches, honour, victory, peace and protection in a land of oil, 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. (a). By his only eternal and perfect essence, "I am the Lord," (b). By the plurality of persons in that one essence, "I am the Lord God, Jehovah Elohim," (c). By the propriety his people have in Jehovah Elohim, "I am the Lord thy God," (d). By the fruit of that propriety in reference to Israel, "Which brought thee out of the land of Egypt, out of the house of bondage."

(a). "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." Exod. vi. 3. Why, was it not by that name he appeared to Abraham, Isaac, and Jacob? No, no, saith God: "By my name Jehovah was I not known to them," Gen. xv. 7. This hath occasioned a question. How can this be? Do we not read expressly, 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. xxviii. 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 lie 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 God's Almighty power, without receiving the thing promised: it is said of Abraham, that while he was yet alive, "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," Acts vii. 5 And now when his seed came to receive the promise, and to have full knowledge and experience of his power and goodness, then they knew the efficacy of the name Jehovah: So, upon performance of further promises, he saith, they shall know him to be Jehovah, And thou shalt know that I am the Lord," Isa. xliii. 2, 3. Therefore my people shall know my name, they shall know in that day, that "I am lie that doth speak. Behold it is I," Isa. lii. 6.

(b). "I am Jehovah Elohim," this denotes the plurality of persons: God, in delivering of the law, doth not only shew his being, but the manner of his being; that is, the three manner of subsistings 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. i. 1, 2. The Son is God, Acts xx. 28. And the Holy Ghost is God, Acts v. 3, 4. Now God is said to be Author of these laws delivered in a covenant-way by Moses, that so the great authority may be procured to them: and hence all lawgivers have endeavoured to persuade the people, that they had their laws from God.

(c). "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.

(i). 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.

(ii). A possession of him: God doth not only show 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 his Son Jesus Christ," 1 John i. 3. And Christ is said to "come and sup with us," Rev. iii 20. And to "kiss us with the kisses of his mouth," Cant. i. 1, 2. And to be "near us, in all that we call upon him for," Deut. iv. 7. 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 says. 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; (if we observe it) God herein 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.

(d). 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, 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 judge, and afterwards shall they come out with great substance," Gen. xv. 13, 14. 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 joined with that great name Jehovah Eloliim, to signify 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 controversy, 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 implied 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 thyself unto the Lord; lean upon the Lord, and roll 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 roll his burden 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," Heb. xi. 6. But to go no 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, There is no mention made of Christ, or faith; but that is nothing, yet there is 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 Christ's answer, "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," Matth. xxii. 36, 37, 38. Now, as our Saviour discovers love there, so in like manner, is faith and Christ, they are 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 co-relatives. But in this case we are not to look to the law, as merely mandatory; we gave to you the sense 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 only an abstract 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 adjoined 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 God's 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 inseparably united: but because they cannot concur and meet together in one court, as the cause of justification and 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 privileged above all before him; he was the mediator of the Old Testament, Christ reserving himself to be the Mediator of a better covenant, Heb, viii. 6. i.e. of the New Testament. Moses received the law from God and delivered it to the people, and so he stood as a mediator between God and the people: never was mortal man so near to God as Moses was; Abraham indeed was called God's friend; but Moses was called God's favourite; and never was mortal man, either in knowledge, love or authority, so near unto the people as Moses was, which makes the Jews (O wonderful!) to idolize him to this very day. Moses was called in as a mediator on both parts.

(a). On God's part, when he called him up to receive the law, and all those messages which God sent him to the people.

(b). On the people's 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: mark how he styles himself as a mediator, "At that time (saith he) I stood between the Lord and you, to show you the word of the Lord," Dent. v. 5. He was God's 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,

(i). Moses only received the law, and delivered it unto the people, but Christ our true Moses fulfilled it.

(ii). Moses broke the tables, to show how we in our nature had broken the law, but Christ our true Moses repairs it again.

(iii). Moses had the law only writ in tables of stone, but Christ writes it in the tables of our hearts.

(iv). Moses was mere man, but Christ is God as well as Man. Moses was only a servant in God's house, but Christ is a son: yea, Christ is Lord of his own house the church: Moses' mediation was of this use, to show 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,

(a). 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? and some conclude affirmatively from the preface; "God spake these words, and said," Deut. v. 22. 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 he 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 the scripture that when the angels were the immediate persons, yet the Lord himself is reported to have spoke unto men," Gen. xviii. 2, 13. Exod. iii. 2, 6, 7. And Augustine de Trin. L. 2. C. 13. is resolute, that Almighty God himself in the time of the Old Testament, did not speak to the Jews with his own immediate voice, but only by Christ or by his prophets; and for this ministerial voice of his angels some produce those texts, "Who have received the law by the ordinance of angels, and have not kept it. Acts vii. 53. 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, Gal. iii. 19 . "And if the word spoke by angels was steadfast," etc. Heb. ii. 2. For my part it hath puzzled me at times, whether of these opinions to take; but others say (and I am now as apt to join with them as with any of the former) That Jesus Christ the second person of the Trinity, to be incarnate, who is called the Angel of the covenant, Mal. iii. 1. and the Angel of his presence, Isa. lxiii. 9, was he that uttered and delivered the law unto Moses; 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," Acts vii. 38. Now this angel was Christ, as it is cleared in the following verse 39, "Whom (or which angel our fathers would not obey; but thrust him from them, and in their hearts turned back again to Egypt." They would not obey the angel, but thrust him from them, i.e. they tempted the angel, whom they should have obeyed; and who was that but Jesus Christ? as it is cleared more fully and expressly by the apostle, 1 Cor. x. 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.

(b). In the law itself, 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 show 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 looked 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 God's love. Now, all these promises are made in Christ: God is not our God but in and through Jesus Christ: God will not show 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 wrote of Christ: his words imply Christ, as Christ himself told the Jews, "Had ye believed Moses, ye would have believed me, for Moses wrote of me," John v. 46. And as Philip told Nathaniel, "We have found him of whom Moses in the law, and the prophets did write, Jesus of Nazareth," John i. 45. Surely Christ was, if not the only subject, yet the only scope of all the writings of Moses; and therefore in the law itself, you see we find something of Christ.

(c). 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 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 the seed of Abraham; but in Moses' writings, and in Moses' time we learn more expressly, That Christ should be both God and man: or that God was to be incarnate, and to have his conversation amongst men: 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; I am the Lord their God," Exod. xxix. 45, 46. The same promise is renewed or repeated, "And I will set my tabernacle among you, and my soul shall not abhor you, and I will walk among you, and will be your God, and ye shall be my people," Lev. xxxvi. 11, 12. This promise was punctually fulfilled when Christ was incarnate, for then was "the Word made flesh, and dwelt among us," John i. 14. Or if it be referred to the habitation of God by his Spirit amongst the spiritual seed of Abraham, then implies the incarnation of Christ, because that was to go before the plentiful habitation of Christ's Spirit in the saints. Again, Moses writing of Christ "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," Deut. xviii. 15. Was not this a plain expression? Peter, in his sermon to the Jews, preached 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, "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," Acts ii. 20, 22.

(d). In the confirmation of the law, we find something of Christ, It was confirmed by seals and sacrifices, etc. What were all these but a type of Christ? In the former expression of the covenant we found the seal of circumcision, but now it pleased God to add unto the former another seal for the confirmation of their faith, so the passover; and was not this a type of Christ, the immaculate Lamb of God, which taketh away the sins of the world? Again in his manifestation, Moses brought in the priesthood, as a settled 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 Jew's creed, collected out of Moses' law; as thus,

(i). "I believe that the Messiah should die to make satisfaction for sin; this they saw in their continued bloody sacrifices; and their deliverance from Egypt by the death of a lamb, taught them no less.

(ii). "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 their law) they saw the most harmless birds and beasts were offered.

(iii). "I believe, to be saved by laying hold on his merits," This they might gather by laying their right hand on 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 typified by the sacrifices, and 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.

(e). In the intention of God's giving the law w r e 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.e. 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 more earnestly fly to Christ. In this sense, u The law is our schoolmaster to bring us unto Christ, that we might be justified by faith a schoolmaster (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 shows 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 embittered and humbled because of these defects, he must needs prize Christ, desire Christ, advance Christ in his thoughts, above all men in the world.

And thus far of the covenant of promise, as it was manifested from Moses to David.