Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts.

COROLLARY IV.

HEnce, we may discern, What are the true Properties of this Sinai-Covenant. And they are principally these and such like, viz. The Lords Covenant from Mount Sinai with his people Israel, was, 1. Evangelical. 2. Spiritual. 3. Political. 4. D•…•…stinctive. 5. Preceptive. 6. Testamentary. 7. Obscure. 8. Ser∣vile. 9. Holy. 10. Iust. 11. Good. 12. Wise. 13. Exact. 14. Sure and faithful. 15. Consolatory. 16. Perpetual for Substance, though for Administration waxing Old, and vanishing away upon the Com∣mencing of the New-COVENANT.

I. Evangelical. This Sinai Covenant, was so Law, as that it was also Gospel. Not a Legal Covenant of Works, tendering Life and Happiness to Israel upon terms of their own exact Doing: but an Evangelical Covenant of Faith, tendering life and happiness to Israel upon terms of Sincere Believing in Iesus Christ. Cast but an un∣prejudiced Eye upon, 1. The Nature and kind of this Covenant a formerly demonstrated; 2. The Foederate par•…•…es, and in what Notion they were Foederates in this Covenant; 3. The Substance or Matters Covenanted, Gospel-Mercies on Gods part▪ Gospel-Duties on Israels; 4. The Evangelical Form or Manner of Co∣venanting; 5. The Evangelical Scope and End of this Covenant: And then it will be easie to conclude, That this Covenant from Mount Sinai was purely Evangelical. It was Gospel veyled; Gospel shining through the dark clouds of Levitical Types; Gospel in its Minority: Jesus Christ, and Salvation by him through Faith, being the Foundation, Center, Substance, and End thereof.

II. Spiritual. This properly hath been b formerly ex∣plained.

III. Political. All the former Covenant-Expressures were more Private and Domestical, being made with particular persons

and their Families only, as with Adam, Noah, Abraham, and their posterity! But this Covenant was More Publique and Political, be∣ing made with the whole Nation of Israel and their Seed. And by this Covenant, Israel was Constituted and formed up into a double Politie, viz. Ecclesiastical and Civil: 1. Into a more publique Eccle∣siastical Politie, or National Church, by the Morals and Ceremonials of this Covenant. Family-Churches were before: but National-Church none, till now▪ Israel was the first National Church; called c The Church in the Wilderness. 2. Into a Civil Politie, and that imme∣diately under Gods own Government, by the Iudgements, or Iu∣dicial Laws, annexed to the Morals and Ceremonials, and digested with them into one Covenant. This Civil Politie, is called by Iosephus a Theocracy, because immediately under Gods own Laws and Government. And the Apostle stiles it, d The Common-wealth of Israel because the people Israel, and proselytes adjoyning them∣selves to them, were the members of this body politique, and sub∣jects of this Common-wealth.

IV. Distinct. v•…•…. As this Covenant was Political and National, taking in the whole Nation of Israel, as Foederates with God: So it was Discriminative, distinguishing the Nation of Israel, as Gods Covenant people and Peculiar treasure, from all the Nations and people in the whole world. When God was first Preparing Israel for this Covenant, he tels Moses, and them by Moses, that e if they would obey his voice indeed and keep his Covenant, then they should be a peculiar-treasure unto him above all people, &c. Then, this Co∣venant should be a Distinguishing Character or Mark, whereby Israel should be known and differenced from all others. They alone should be Gods Covenant-people: all others remaining f aliens to the Co∣venants of Promise. Hereupon Paul compares this Covenant-Dis∣pensation, especially in reference to the Ceremonials thereof, to g A Middle wall of Partition, that disparted and divided betwixt Gods own Nation Israel, and all the Nations of the world, and made as it were an enmity betwixt them, whereupon it is called h The Enmit•…•…: And so long as this Covenant-Ministration stood: so long this Wall of Partition stood, viz. till the Death of Jesus Christ. During all which time i Israel was within; All other Nations without: Israel was, near unto God; All others▪ afar off: Israel was, Gods own People; all others, Not a people: Israel had obtained Mercy in Christ; All others, had not obtained Mercy.

V. Preceptive. This Covenant was not only Promissory, in re∣gard of Mercies which God promised to Israel: but also Preceptive or Mandatory in respect of Duties which God commands from Israel. And the stream of the Covenant promulged did run upon Com∣mands, much more then upon promises. k And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments; and he wrote them upon two Tables of Stone. Whence

Note; ^1. That Gods declaration of his will to Israel at Mount Sinai was a Covenant. ^2. That this Covenant then declared was the ten Commandments. ^3. That God Commanded Israel to perform this Co∣venant of the ten Commandments. ^4. That this Covenant of the ten Commandments, thus Commanded to Israel, God wrote in two Tables of Stone, thereby denoting, not only the stoniness and hardness of their hearts in reference to this Covenant, but also the Perpetual Na∣ture of this Covenant which with constant obedience and duty Israel was to observe.

VI. Testamentary. It was not only established as a Covenant: but also, in some sort, as a Testament. The Apostle counts this the First Testament, distinguishing it from the New Testament, declaring that a Testament hath its force and confirmation from the Death of the Testator. l For this cause he is the Mediator of the New Testament, that by means of Death for the redemption of the transgressions under the First Testament, they which are called might receive the promise of eternal inheritance. For where a Testament is, there must also of Necessity be the Death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth. Whereupon neither the First Testament was dedicated with blood. For when Moses had spoken every precept to all the people, according to the Law, he took the blood of Calves, and of Goats, with water and scarlet wool, and Hysop, and sprinkled both the book and all the people; Saying, This is the blood of the Testament which God hath enjoyned unto you. Now, forasmuch as no Will or Testament is Confirmed but by the Testators Death, And the Testator is only Christ Jesus, therefore the Apostle here intimates that Jesus Christ the Testator dyed two ways, viz. ^1. Typically: ^2. Really and truly. 1. Typically Christ dyed in the Death of all those Sacrifices m whereby the First Testament was Dedi∣cated and Established: All those slain Sacrifices being Types of Christ that was to be slain for our sins. And thus, n Christ is the Lamb slain from the foundation of the world, viz. in typical Sa∣crifices. And by this Typical Death he Confirmed this First Testa∣ment, or Old Covenant. 2. Really and truly Christ dyed, when o he by the Eternal Spirit offered himself actually to God as a lamb with∣out spot: and by this his Real death he established the New Testa∣ment. So that, Hence; ^1. This Sinai-Covenant was the First Will and Testament of Jesus Christ the Testator. ^2. All the Covenanted-mer∣cies in and under this Testament, were Christs gracious Legacies and Bequests to his people Israel. ^3. All these Bequests and Legacies were typically confirmed and ratified to Israel by the Death of the Testa∣tor in a Figure: that they needed not to scruple their right and Title thereunto. ^4. This First Testament was (as to the Form of Ministration) revoked and disanulled by Christs own actual Death, whereby he dedicated and stablished his Second or New Testa∣ment. The Last Will and Testament being that which stands.

VII. Obscure. This Covenant was Clear in Comparison of all

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Covenant-expressures that went before: but Obscure and dark in Comparison of the New Covenant that came after. That was as the Sun-shining after the Rising thereof: This as the Sun shining in his full strength at mid-day. In that p there was a veil upon Moses face; betokening. Both the Darkness of that Ministration, And the Darkness of Israels apprehensions thereof: In this, the double veil is done away in Christ, so that we all with open face behold as in a glass the glory of the Lord, &c. That had the q shadow: this the Body. That the Types: this the Truth. That represented the r Pat∣terns of things in the Heavens: This the Heavenly things themselves.

VIII. Servile, and sl•…•…vish. The Sinai-Covenant is compared to s Hagar the Bond-woman, gendering to Bondage. Israel under it were Gods children, but t under age, in Condition of Ser∣vants, under Tutors and Governors, The Law being their Schoolmaster, &c. whereupon the Spirit of bondage to fear, was upon them, by rea∣son of this heavy yoke of bondage, till Christ came, and brake this yoke off their necks. But u of this formerly in the Form of this Covenant.

IX. Holy. Paul saith; x The Law is Holy, and the Command∣ment Holy. He here specially intends the Law of the ten Command∣ments, as the fore-going verses do plainly evince: and this was the Covenant from Sinai. The whole Law: and every particular Com∣mandment was Holy. It was in every regard Holy. 1. The Author of it, The most Holy God, infinitely Pure. 2. The Foederates with God in it, were an Holy People, separated, sanctified, and de∣dicated to God from among all other people on earth. y An Holy Nation. Hence Gods cals them; My Saints: Saying; z Gather my Saints together to me, those that have made a Covenant with me by Sacrifice. 3. The Mercies therein Promised were Holy: as all the Spirituals and Eternals especially. 4. The Duties therein condi∣tioned and restipulated were Holy: even the whole way of Holiness towards God in the First Table. 5. The Form of Manifesting, Establishing and Administring it was Holy: as may at large appear by that Form already described. 6. The Ends of it were Holy: as the further revealing of Jesus Christ a the Holy one of God, &c. 7. The Mediator of it was Holy, viz. Typically, b Moses the Man of God. Truly and Antitypically Jesus Christ c Holy, harmless, undefiled and separate from Sinners. No wonder therefore that Da∣vid said, d Thy Word is very pure, (Heb. tryed, refined:) therefore thy servant loveth it. It's all perfect gold, there's no dross of folly or de∣filement in it.

X. Iust. So Paul adds; e And the Commandment just. And Moses pathetically saith; f What Nation is there so great, that hath statutes and judgements so righteous, as all this Law which I set before you this day? David also notably expresseth himself; g The judgements of the LORD are truth, and righteous altogether, And elsewhere; h—Thy Word is true from the beginning: and

every one of thy righteous judgements endureth for ever.—Thy Testimo∣nies that thou hast Commanded, are righteousness and very faithfulness.—I esteem all thy precepts concerning all things to be right. This Covenant of the ten Commandments must needs be very righteous: For, ^1. The Author is the most righteous God, whose will is the Rule of all righteousness. He hath not given these Laws because they are righteous: but they are righteous because he hath given them. i Righteous art thou O LORD; and upright are thy judge∣ments. ^2. The Foederates with God herein are righteous, viz. Is∣rael as Christs professed members in Christ, in Covenant already with God. ^3. The Matter of it righteous. Its the exactest discoverer of iniquity, and Rule of all righteousness. No unjust or unequal thing is therein imposed. ^4. The end of it righteous, viz. The glorifying of God by further k Revealing of Jesus Christ for Israels righteousness of Faith.

XI. Good. So Paul addeth: l The Commandment holy, just and good, &c. He hath special reference to the last Commandment. And, as that, so all the rest being of like Nature must needs be Good. This Covenant was given by God, who is the only supream absolute and infinite Good. m None Good, save one, that is God. Was promulged and established as a Gospel-Covenant of Faith, and the Gospel is, n The good word of God. And intended the Tempo∣ral, Spiritual and Eternal good of Israel. And, as it was good to them in these respects, so is it still good to all the Israel of God un∣der the New Testament, so far as it remains of use to them, as hath o formerly been declared.

XII. Wise. For, ^1. He that framed this Covenant, is p God on∣ly wise. ^2. The Matter, Mysterie and Intended Scope in this Cove∣nants contrivance, evince an excellency of wisdom therein: As, That, All Duties to God and man should be required, and all contrary sins forbidden, in ten words; That the Substance of the Law of works should be digested into the Law of Faith, and formed up in∣to one Covenant of Faith; That, q Christ should be the end of this Law for righteousness by believing, which seems to urge nothing but Working and Doing; That this Covenant should be so promulged, as to fright Israel out of themselves, and force them to cry out for a Mediator; That this Covenant should be so established and admini∣stred afterwards as to r shut them up unto the Faith that after should be Revealed, and be their School-Master towards Christ; That this Covenant should be so accurately accommodated to the dull capaci∣ty and present necessity of Israel representing Christ and the Go∣spel to them under familiar visible rudiments of Ceremonies, and fil∣ling their hands with religious observances to himself in much out∣ward glory to keep them from wandering away from him into the by-paths of idolatry, &c. ³ The effect of this Covenant, duly kept and observed, was singular wisdom and understanding to Gods people▪ Hereupon, Moses speaking of the Statutes and judgements of this

Covenant, saith; s Keep therefore and do them, for this is your wisdom and this is your understanding in the sight of the Nations, which shall hear all these Statutes, and say, Surely this great Nation is a wise and understand∣ing people. And David saith; t The Testimony of the LORD is sur•…•…, making wise the simple. And he offers us his own experience to this ef∣fect, saying; u Thou through thy commandments hast made me wiser, then mine enemies: for they are ever with me. I have more understanding, then all my teachers: for thy Testimonies are my Meditation. I understand more, then the ancients: because I keep thy precepts.—Through thy precepts I get understanding: therefore I hate every false way. Now all this hath special respect to this Sinai-Covenant, and to the word of God by Moses and the Prophets expounding the same.

XIII. Exact, Compleat and Perfect. Perfect in the Substance of it. x The Law of the LORD that is Perfect. It is spoken emphatically, and as it were by way of correction: It far tran∣scends all the perfection and excellency of the Book of the Creature, so magnified in the former part of the Psalm. But of the Perfecti∣on of this Law and Covenant, enough y formerly. Though it was Imperfect for the Ministration of it, in comparison of the New Covenant. Hence God is said to finde fault with this Covenant when he promised the New Covenant: z For if that first Covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith, Behold the daies come, saith the Lord, that I will make a New Covenant, &c. And Paul saith: a The Law made nothing perfect: but the bringing in of a better hope did.

XIV. Sure and Faithful. Hence David saith; b The Testimony of the Lord is sure. And c—Thy Testimonies which thou hast commanded are righteousness and very faithfulness. Ioshuah testifies d There failed not ought of any good thing, which the LORD had spoken to the House of Israel: all came to pass. Notwithstanding all Difficulties, Delaies, or Sins of Israel, interposing betwixt Promise and Performance, as e hath been shewed. How can this Cove∣nant chuse but be Sure and Faithful? For, ^1. God himself spake and uttered it, by his own voice: ² God stablished it by the Solemnity of Sacrifices at the Dedication thereof 〈◊〉〈◊〉. God wrote it with his own Finger in two Tables of stone of his own preparing: ^4. God renewed it again of free-grace, after Israel had notoriously broken it: ^5. God wrote it a second time in two Tables of stone of Moses pre∣paring: ^6. And God founded it upon Christ Iesus, f yesterday and to day and for ever the same.

XV. Comfortable. Considering the former Properties of this Covenant, it must needs be Comfortable: reflect upon them advised∣ly to this End. And yet further Consider: ¹ The LORD assured Israel g he would be their God: and he is the Father of tender-Mercies, and God of all Consolation. ^2. Jesus Christ is promised to be raised up h a Prophet and Mediator to them from among themselves: and he is the consolation of Israel. ^3. The Spirit is promised to be be∣stowed

upon them, to i Circumcise their Hearts: And he is The Comforter abiding with Gods people for ever ^4. Yea, a rich Confluence of Temporals, Spirituals and eternals are Covenanted: and these ve∣ry Comfortable. ^5. And finally, though this Covenant required ex∣actness, yet it accepts uprightness of obedience in Christ: and this is very sweet and Comfortable.

XVI. Finally, This Covenant was Perpetual for Substance, though in regard of Administration waxing old and vanishing away upon the Com∣mencing of the NEW-COVENANT.

That it was and is Perpetual and everlasting for Substance, is plain. For, 1. Iesus Christ and Sinners Happiness by him, is the Substance of it, as hath been proved: Now Christ abideth for ever; is k yester∣day and to day and for ever the same: is l a Priest for ever after the order of Melchizedeck: m shall reign for ever and ever, and of his Kingdom there shall be no end. 2. The Gospel, or Glad-tidings of Sinners Salvation by Christ through Faith, is the Substance of it: And the Gospel is an n Everlasting Gospel. ^3. The Moral Laws imposing Moral Duties upon the Foederates in Christ, are also of the o Substance of this Covenant: But these Morals are still of force even under the New Testament as well as under the Old. The New Testament p stablishing the Law, and frequently pressing the performance of these Moral precepts by believers: and these Morals shall have their fullest accomplishment in Heaven, when Love to God and to our neighbour (which is the fulfilling of the Law) shall be com∣pleatly full and perfect. q Concerning thy Testimonies I have known of old that thou hast founded them for ever.

That notwithstanding in regard of the Manner and way of Admini∣stration this Covenant was waxing Old and vanished away upon the Com∣mencing of the NEW-COVENANT: is also as Evident. For, 1. The Apostle Testifies in effect thus much, saying; r For, if that First Covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith; Behold, the daies come (saith the Lord) when I will make a New Covenant with the House of Israel and the House of Judah; Not according to the Covenant that I made with their fathers.—In that he saith a New Covenant, he hath made the first OLD. Now that which decayeth and waxeth Old, is ready to vanish away. 2. All the Ceremonials were of the manner of Administration and they all being s shadows of good things to come, but the body of Christ, vanished and gave place at Christs ap∣pearing, as the shadows of the night disappear at the rising of the Sun. 3. The servile t Tutor-age and Schoolmastership of the Law over Is∣rael as a Church under age, was another mysterie in this Admini∣stration, leading to Christ that should be revealed afterwards: but Christ being come, and that Church at his Coming being grown to a kind of fulness of age, they were no longer under this School-Master and servile Tutor-age, but received the Adoption of Sons. Whence the Apostle exhorts; u Stand fast therefore in the Liberty wherewith

Christ hath made us free, and be not entangled again with the yoke of bondage. These Ceremonials and Administrations, were Alwaies Mortales, Mortal, of a Dying, Perishing and Vanishing Nature: At Christs death, Mortuae, Dead, though the use of them was a while continued, in favour of the weak Jews; and Mo•…•…es was to be honourably buried: But afterwards when the x Apo•…•…les had sufficiently instructed the Churches in the true Christian liberty, they became Mortiferae Deadly to the users of them.

Thus of the Properties of this Covenant.

Notes

• a

  See in this 4. Ch. Aphor. 2. to Aphor. 7.
• b

  Book III. chap. 4. Aphoris. 4. In the General Rules for un∣derstanding, &c. of the ten Command∣ments, Rule 1.
• c

  Act. 7. 38.
• d

  Eph. 2. 12.
• e

  Exod. 19. 4, 5, 6.
• f

  Eph. 2. 12. with Levit. 26. 12.
• g

  Ephes. 2. 14, &c.
• h

  Eph. 2. 15.
• i

  Eph. 2. 12, &c. with 1 Pet. 2. 8, 9, 10.
• k

  Deut. 4. 13. God com∣manded Moses to teach them, and by Moses com∣manded Israel to observe them, Deut. 4. 1, 2, 5 6. 14▪ 40. & 6. 1, 2, 3 to 10. 17. & often.
• l

  Heb. 9. 15. to 21. w•…•…th Exod. 24. 4. to 9.
• m

  Exod. 24. 4. to 9.
• n

  Rev. 13. 8.
• o

  Heb 9. 14, 15, 16.
• p

  2 Cor. 3. 13. to the end.
• q

  Col. 2 17. Heb. 10. 1▪ &c.
• r

  Heb. 9. 23.
• s

  Gal. 4. 22. to the end.
• t

  Gal. 4. 1, 2, 3. & 3. 24. Rom. 8. 15.
• u

  In this Ch. Aphor. 5. Sect. II. partic. 3.
• x

  Rom 7. 12. with ver. 7, 8, 9, 10, 11.
• y

  Exod. 19. 5, 6. Deut. 7. 6.
• z

  Psal. 50. 5.
• a

  Mar. 1. 24.
• b

  Ps. 90. title.
• c

  Heb. 7. 26.
• d

  Psal. 119. 140.
• e

  Rom. 7. 12.
• f

  Deut. 4. 8.
• g

  Psal. 19 9.
• h

  Psal. 119. •…•…60. & 138. 〈◊〉〈◊〉 128.
• i

  Psal. 119 137.
• k

  Rom. 10. 4. Gal. 3. 23, 24.
• l

  Rom. 7. 12, 13.
• m

  Math. 19. 17.
• n

  Heb. 6. 5.
• o

  In Book III. Chap. 4. Aphorism 1. Quest. 7.
• p

  Deut. 4. 13. with 1 Tim. 1. 17.
• q

  Rom. 10. 4.
• r

  Gal. 3. 23, 24.
• s

  Deut. 4. 5, 6.
• t

  Psal. 19. 7.
• u

  Psal. 119. 98, 99, 100, 104.
• x

  Psal. 19. 7.
• y

  Book III Chap. 4. Aph. 4. General •…•…ules for un∣derstanding the ten Com∣mandments. Rule 2.
• z

  Heb. 8 7, 8, 9, &c
• a

  Heb. 7. 11, 19. di∣lig•…•…tly weigh Chap. 7 & 8. & 9. & 10. to th•…•…s •…•…ffect.
• b

  Psal 19. 7.
• c

  Psal. 119. 138.
• d

  Iosh, 21. 44. 45. & 23. 14.
• e

  In this Cha•…•…. A•…•…h 6. The Glory of his Truth &c.
• f

  Heb 13. 8.
• g

  Iev. 26 12 with 2 Cor. 1. 3.
• h

  Deut. 18. 15. to 20 with Luke 2. 25.
• i

  Deut. 30. 6 with Iohn 14. 16, 17.
• k

  Heb. 13. 18.
• l

  Heb. 7. 16, 17.
• m

  Luke 1. 33.
• n

  Revel. 14. 6.
• o

  Deut. 4. 13.
• p

  Rom. 2. ult. Eph. 6. 1, 2, 3. Iam. 2. 8. to 13. Mat. 1. 5. 21. to the end. & ver. 17, 18.
• q

  Psal. 119. 152.
• r

  Heb. 8. 7, 8, 9, &c. 13.
• s

  Heb. 10. 1. Col. 2. 17.
• t

  Gal. 3. 23. to the end. & 4. 1, 2, 3, 4, 5, 6, 7.
• u

  Gal. 5. 1, 2, 3, 4.
• x

  Gal. 5. 2 4.