Ant. And, sir, did the law produce this effect in them?

Evan. Yea, indeed, it did; as will appear, if you consider, that although, before the publishing of this covenant, they were exceeding proud and confident of their own strength to do all that the Lord would have them do; yet when the Lord came to deal with them as men under the covenant of works, in showing himself a terrible judge sitting on the throne of justice, like a mountain burning with fire, summoning them to come before him by the sound of a trumpet, [yet not to touch the mountain without a mediator,] (Heb 12:19,20), they were not able to endure the voice of words, nor yet to abide that which was commanded, insomuch, as Moses himself did fear and quake; and they did all of them so fear, and shake, and shiver, that their peacock feathers were now pulled down. This terrible show wherein God gave his law on Mount Sinai, says Luther, did represent the use of the law: there was in the people of Israel that came out of Egypt a singular holiness; they gloried and said, "We are the people of God; we will do all that the Lord commandeth." Moreover, Moses sanctified them, and bade them wash their garments, and purify themselves, and prepare themselves against the third day: there was not one of them but was full of holiness. The third day, Moses bringeth the people out of their tents to the mountain in the sight of the Lord, that they might hear his voice. What followed then? why, when they beheld the horrible sight of the mountain smoking and burning, the black clouds and the lightnings flashing up and down in this horrible darkness, and heard the sound of the trumpet blowing long, and waxing louder and louder, they were afraid, and standing afar off, they said not to Moses as before, "All that the Lord commandeth we will do; but talk thou with us, and we will hear, but let not God talk with us, lest we die." So that now they saw they were sinners, and had offended God; and, therefore, stood in need of a mediator to negotiate peace, and entreat for reconciliation between God and them; and the Lord highly approved of their words, as you may see, (Deut 5:28), where Moses, repeating what they had said, adds further: "The Lord heard the voice of your word, when ye spake to me, and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee, they have well said, all that they have spoken," viz: in desiring a mediator. Wherefore, I pray you, take notice, that they were not commended for saying, "All that the Lord commandeth we will do." "No," says a godly writer, "they were not praised for any other thing, than for desiring a mediator"; ¹ whereupon the Lord promised Christ unto them, even as Moses testifies, saying, "The Lord thy God shall raise up unto thee a prophet like unto me, from among you, even of your brethren; unto him shall you hearken, according to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, when thou saidst, Let me hear the voice of the Lord my God no more, nor see this great fire any more, that I die not: and the Lord said unto me, They have well spoken, I will raise them up a prophet from among their brethren like unto thee, and I will put my words in his mouth, and he shall speak unto them all that I command him"; and to assure us that Christ was the prophet here spoken of, he himself says unto the Jews, (John 5:46), "If you have believed Moses, you would have believed me; for he wrote of me"; and that this was it which he wrote of him, the apostle Peter witnesses, (Acts 3:22); and so doth the martyr Stephen, (Acts 7:37). Thus you see, when the Lord had, by means of the covenant of works made with Adam, humbled them, and made them sigh for Christ the promised Seed, he renewed the promise with them, yea, and the covenant of grace made with Abraham. ²

Ant. I pray, sir, how doth it appear that the Lord renewed that covenant with them?

Evan. It plainly appears in this, that the Lord gave them by Moses the Levitical laws, and ordained the tabernacle, the ark, and the mercy- seat, which were all types of Christ. Moreover, (Lev 1:1), "The Lord called unto Moses and spake unto him out of the tabernacle," ³ and commanded him to write the Levitical laws, and the tabernacle ordinances; telling him withal, (Exo 34:27), "that after the tenor of these words, he had made a covenant with him, and with Israel." ⁴ So Moses wrote those laws, (Exo 24:4), not in tables of stone, but in an authentical book, ⁵ says Ainsworth, called the Book of the Covenant, which book Moses read in the audience of the people, (Exo 24:7), and the people consented unto it. Then Moses having before sent young men of the children of Israel, who were first-born, ⁶ and therefore priests until the time of the Levites, to offer sacrifices of burnt-offerings and peace-offerings unto the Lord, "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 these things"; whereby they were taught, that by virtue of blood, this covenant betwixt God and them was confirmed, and that Christ, by his blood shed, should satisfy for their sins; for, indeed, the covenant of grace was, before the coming of Christ, sealed by his blood in types and figures. ⁷

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[Back] [1] I see no warrant for restraining the sense of this text to their desiring a mediator. The universal term, "All that they have spoken," includes also their engaging to receive the law at the mouth of the mediator, which is joined with their desire (verse 27): "Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear and do," (verse 28). And the Lord said, "They have well said all that they have spoken." But there is a palpable difference between what they spoke, (Exo 19:8), and what they spoke here, relative to their own practice. The former runs thus: "All that the Lord hath spoken we will do"; the latter thus: "And we will hear and do"; the original text bears no more. The one, relates to obedience only, the other to faith also,—"We will HEAR," i.e., believe, (Isa 55:3, John 9:27). Hence the object of faith, that which is to be believed, is called a report, properly a hearing, (Isa 53:1, Rom 10:16). The former speaks much blind self-confidence; the latter a sense of duty and a willing mind, but with all a sense of duty and fear of mismanagement.

[Back] [2] Making a promise of Christ to them, not only as "the seed of the woman," but as "the seed of Abraham," and yet more particularly, as "the seed of Israel: the Lord thy God will raise up unto thee a prophet, from the midst of THEE, of THY BRETHREN," (Deut 18:15). And here it is to be observed, that this renewing of the promise and covenant of grace with them was immediately upon the back of the giving of the law on Mount Sinai, for at that time was their speech which the Lord commended as well spoken: this appears from Exodus 20:18,19, compared with Deuteronomy 5:23-28, and upon that speech of theirs was that renewal made, which is clear from Deuteronomy 18:17,18.

[Back] [3] From the mercy-seat, which was within the tabernacle. The tabernacle was an eminent type of Christ, (Heb 9:11), as the temple also was, (John 2:19,21). So this represented God's speaking in a Mediator, in Jesus Christ. Here was a change agreeable to the people's desire on Mount Sinai. God speaks, not from a burning mountain as before, but out of the tabernacle: nor with terrible thunderings as at Sinai, but in a still small voice, intimated to us, and intimated by the extraordinary smallness of one letter in the original word rendered called, as the Hebrew doctors do account for that irregularity of writing in that word.

[Back] [4] Moses exceedingly feared and quaked, (Heb 22:21), while he stood amongst the rest of the Israelites at Mount Sinai during the giving of the law, (Exo 19:25, 20:21). But here he is represented as Israel's federal head in this covenant, he being the typical mediator; which plainly intimated the covenant of grace to have been made with Christ, and with him in all the elect: "I have made a covenant with thee and with Israel," says the text.—See the first note on the preface, in the Larger Catechism, quest. 31.

[Back] [5] Moses was twice on the Mount with God forty days. In the time of the second forty days he received the order to write, mentioned Exodus 34:27, as appears by comparing verse 27 with 28. This comprehended his writings of the Levitical laws, but not of the decalogue or ten commandments; for these last, God himself wrote on tables of stone, verse 28 compared with verse 1. This peremptory divine order, Moses, no doubt, did obey; understanding it of writing in a book, since he was not commanded to write another way. So, in a like case, before he went up into the Mount for the first forty days, he wrote Levitical laws in a book called the Book of the Covenant, (Exo 24:4,7), "And Moses wrote all the words of the Lord. And he took the book of the covenant and read." Compare verse 18. This writing also comprehended Levitical laws, but not the ten commandments. For all the words of the Lord which Moses wrote, were all the words of the Lord which Moses told the people. And what these were, appears from his commission received for that effect: (20:21,22), "And the people stood afar off, and Moses drew near unto the thick darkness where God was; and the Lord said unto Moses, Thus thou shalt say unto the children of Israel," &c. So "all the words" were these which follow to the end of the 23rd chapter.

[Back] [6] In the original text, (verse 5) they are called emphatically the young men [or ministers, or servants, (1 Sam 2:13,15, Esth 2:2)] of the children of Israel, to signify that they were first-born. And so Onkelos reads it, "the first-born of the children of Israel."

[Back] [7] The blood of the sacrifice representing the precious blood of Christ.