DEUT. 4. 13.
I Have already handled the Law as it is a Rule, and now come to consider of it as a Covenant, that so the whole Law may be fully understood. I shall not be long upon this, though the matter be large and difficult, though the subject be like the Land of Canaan, yet there are many Gyants, and great Objections in the way. I will rather handle it positively, then controversally; for I do not finde in any point of Divinity, learned men so confused and perplexed (being like Abrahams Ram, hung in a bush of briars and brambles by the head) as here. That I may methodically proceed, observe the context of this verse, and the scope, Moses being to perswade the people of Israel to obedience1 of the Law, useth severall forcible arguments.
As, ver. 1. The good and profitable issue thereof, which is to live and possesse the land, not as if this mercy were only temporall, but by this was represented eternall life in heaven.
A second argument is, from the perfection of it, that nothing may be added to it, or detracted from it.
The third argument is, from the great wisdome and understanding they shall hold forth hereby to all other Nations, there being no people under the sun, that had such holy and perfect lawes as they had, and if that be true of Bernard, Sapiens est cui res sapiunt pro ut sunt, he is a wise man to whom things do taste and relish as they are divine and holy things, as holy; earthly things, as earthly and fading; then certainly, by this Law of God, there was true wisdome prescribed. Other arguments Moses doth bring, as, The great authority God put upon the Law, The great mercy in giving it to them rather then another Nation. And the verse I have read belongs to that argument which proveth the dignity and glorious authority of the Law, from the manner of delivering it: Which Law he declareth to us by the name and title of a Covenant. Now this take notice of, that the word Covenant (to omit other significations) is taken sometimes syecdochially, for part of the Covenant, as it is here in these words.
The Doctrine I will insist upon, is, That the Law was delivered2 by God on Mount Sinai in a Covenant way: Or, The Law was a Covenant that God made with the people of Israel. This will appeare in that it hath the name of a Covenant, and the reall properties of a Covenant.
- The name of a Covenant. 2 King. 18. 12. Because they3 obeyed not the voyce of the Lord their God, but transgressed his Covenant, and all that Moses, the servant of God, commanded.
Deut, 17. 2. If there be found any—that hath wrought wickednesse—in transgressing the Covenant, which was the ten Commandements, as appeareth ver. 3. And more expresly, 2 Chro. 6. 11. In it have I put the Arke wherein is the Covenant of the Lord, that he made with the children of Israel. Yea, if we would speake exactly and strictly, the books of Moses and the Prophets cannot be so well called the Old Covenant, or Testament; as this doctrine that was then delivered on Mount Sinai, with all the administrations thereof; as appeareth. Heb 7. & chap. 8. Even as when the Apostle saith, 2 Cor. 3. 6. God hath made us able ministers of the New Testament, he doth not meane the writings, or books, but the Gospel, or Covenant of grace. Take but one place more, where the Law is called a Covenant, and that is Jer. 11. 2, 3, 4.
- In the next place you may see the reall properties of a Covenant,4 which are a mutuall consent and stipulation on both sides: See a full relation of this. Exod, 3: 24. from the 3. v. to the 9th. The Apostle relateth this history, Heb. 9. wherein learned Interpreters observe many difficulties: but I shall not meddle with them.
In the words quoted out of Exodus, you see these things which belong to a Covenant: First, there is God himselfe expressing his consent and willingnesse to be their God, if they will keep such Commandements there and then delivered to them ver. 3. Secondly, you have the peoples full consent, and ready willingnesse to obey them, ver. 3. & ver. 7. Thirdly, because Covenants used to be written down for a memoriall unto posterity, therefore we see Moses writing the precepts down in a book. Fourthly, because Covenants used to be confirmed by some outward visible signes, especially by killing of beasts, and offering them in sacrifice, therefore we have this also done, and halfe of the blood was sprinkled on the Altar, to denote Gods entring into Covenant, and the people also were sprinckled with blood, to shew their voluntary covenanting. Thus we have reall covenanting when the Law is given.