Exposition Upon the Ten Commandments, Exposition 2
An exposition vponupon the tenne Commaundements. (∴)
ALl mans happines is the knowledge of God, God maketh himselfe knowne by his word: a part whereof is the morrall law, imprinted at the first in Adam and Eues hart. After that, when that the light of it began to vveare away, it was proclaimed to the world, engrauen in stone, kept for record in the Arke of the testimonie, in opening and applying whereof, most of the deuine Writerse did spend their time: Euen Christ himselfe came to teach it, & doe it, and of it one iote or title cannot possible faile. It shall keepe the vse that euer it had since the fall, to the generall resurrection, and therefore is as needfull now to be vnderstoode, as at any time. It is commonly called, the Decalogue, or ten wordes, or Commaundements, for that there be ten. The morrall law, for that it setteth downe all duties for manners of mankinde, of all sorts and conditions: sometimes the lawe, for that it is the abstract & abridgement of all lawes for humane behauiour, meaning though the morrall law, not the law in generall, and is set downe in the 20. chap. of Exodus, frō the beginning of the first verse, to the end of the 17. verse. In all those verses are two thinges, the one, an entrance into the commaundements, the other, the treatise & Commaundements themselues. The entrance, is in the two first verses, for the more orderly setting downe of the commaundements: and is likewise double according, 1, to the Register, 2. to the Author of the law.
The Register or Recorder of this law heere, is Moses, who hauing set downe in the former chapter, some preparatiues for things to be done, in this 20, chap. in the beginning of this, passeth on implying things done before, withall, setting downe that which is to follow.
He implieth thinges done before, in the first word, then, whereby he sheweth, that as those before were necessary, yet were they not sufficient, for somewhat else is required.
He setteth downe, that which followeth in these words.
Then God spake all these words, and said.
Wherein were may consider, 1. the matter, 2. the appurtenances.
The matter is, these words, that is the sentences following in the meaning of them: so as that they must needes be excellent, seeing God thought no scorne to publish them, and they cannot but be hard to men, as we are, comming from such an infinite wisedome, as is in God.
The appurtenances bee diuers, first, of the time, then, that is, after the things mentioned in the former chapter, wherof one is, that the whole people were called together neither till then, was the law published.
Where-vponupon as then, so alwayes must we know, that not onelyonly all the people of God, but also all mankinde should take knowledge heereof.
Another is, that they should sanctifie themselues, verse 10. that is, vse due prepara paration to come before God, and heare his word: so was Moses before bid to pluck off his shooes. Exo. 3, 5. so Iosua, 5.15. against this, offended the Iewes. Acts, 7, 51. being of vncircumcised harts and eares: for indeed all being vncleane and vntoward, had neede of most cleansing and fitting.
1. Nowe this preparation, though among the Iewes, some ceremonies were vsed, is, in freeing and disburdening our mindes, not onelyonly of vnlawfull busines, but euen of those of outward callinges perticuler.
2. Presenting our selues, and duties before GOD, in the righteousnes of Christ.
Praying to God, as to forgiue our want of preparation. 2, Chro. 30.19. so to assist vsus with his spirit, as that we may performe our duty, in attending vppon his ordinances, to the pleasing of God, and that he may direct all the busines for our good, and we our endeuour to his glory.
3. A third, is the disposition of the people, that they all were afraid at the hearing of that thunder and noyse, and seeing the fire: so is God wont to doe, the readier to procure reuerence to cast men downe, as Elias, Saule, &c. So as that vnlesse wee be humble, in a sence of our own vnworthines, we are not fit to heare any part of Gods word.
The second appurtenance, is, the person deliuering this law, and that is, the Lord God himselfe, Father, Sonne, and holy Ghost, attended vponupon with millions of Angels. Acts, 7, 53. Gal. 3, 19. so that there is neuer an idle worde, but all full of wonderfull wisedome.
The third, is the manner of deliuerie of this law. God spake: that is, in a sound of words, as Moses telleth. Deu. 5, 24. that they heard a voyce; In vvhichwhich sence (I take it) Stephen calleth them liuely Oracles. Acts, 7, 37. for that they were vttered by liuely voyce: not that they did giuegive life; for Moses himselfe was wonderfully amazed. Heb. 12, 21. and Paule sheweth, 2, Cor. 3, 6. that the law was the ministerie of death. So as that the best way of attending to the lawe, is by heating.
The fourth, is the perfection of it, not leauing out one, so as that what God hath commaunded, who dare but after the same manner publish.
The fift & last, is implied in this word, saying, which meaneth distinctly, treatably, that eueryevery one might take knowledge, as of the words, so of the meaning of this law.
Thus much for Moses entrance, now followeth that of God himselfe, and is in the 2. verse, and consisteth of reasons, which might preuaile with the hearers of this law, to giuegive attendance thereto, and yeeld obedience.
The first reason, is this, his law who is Iehouah, that is, the onelyonly true God, is to be attended and obeyed: this law which thou hearest, is mine, the onelyonly true God and Iehouah.
Therfore it is to be attended vntounto and obeyed, there can be no doubt in any of this, and therefore God himselfe standeth not further to proue it, but onelyonly is content barely to set it downe.
The second reason is, from the diuers and great benefits, which God bestowed vponupon them, & may be thus framed: his lawe who hath bestowed most excellent benefits vponupon you, ought to be attended vntounto and obeyed. I, who deliuer thys law, hauehave so done by you: therfore, &c. Nowe what force benefits hauehave, to preuaile with the receiuers for al obedience, because it is cleere, God dooth not further proue. It were enough for God to commaund, but to preuent with kindnesse, would breake any good natured hart.
Now the benefits which GOD bestowed vponupon them, are mentioned to be of two sorts, generall, or more speciall.
Generall, is that which is the fountaine of all: viz. Gods couenaunt made with his people, and may be set out after this maner. I, who hauehave taken you to be my people, and hauehave promised to be Iehoua your God, you must attende and obey my law: but it is thus betweene you and me, therefore, &c.
And in this benefit, another speciall reason is implied from the profession of the people: For howsoeuer God couenaunteth with his people, yet vnlesse they againe, couenaunt to take him for their God it is not sufficient. And therefore God meaneth this, that they couenaunting to take Iehoua for theyr God, must attend & obey his law. But so they hauehave done, therefore, &c.
And surely, there cannot be any so effectuall reason, to enforce all obedience to Gods lawe, as this. For taking God to be our God, we cannot but performe all fealtie vntounto him. This profession hauehave our Parents made for vsus, and we for our selues in Sacraments and prayers.
More speciall, are such as by name here are reckoned vp; and those two, not but that God had bestowed more vponupon thē, but because, 1, these were very fresh in their memorie: 2, and in these, God manifestly shewed himselfe to be true, and theyr God, by his wonderfull power in miracles, and strange works; by the constancie of his promises vttered so long before, for their entring & going out of Egypt many hundred of yeeres before: by his wonderful kindnes towards them, in so preseruing, multiplying, & deliuering them: 3, they were in themselues of speciall excellencie and worth.
The first of these, is, Bringing out of the land of Egipt.
Egipt, in it selfe had many and great commodities, but heere it is considered, as giuen to idolatry, & euen of the worst kinde, to worship Crocodiles, Cats, yea Onyons & Garlick, and most base creatures; so as that the Israelites coulde not liue among them with good cōscience: neither would the Egiptians suffer the Israelites (by theyr good wills) to worshippe God, otherwise then themselues did: so that deliuerance frō hence, must needes be a great fauour; where to hauehave doone as others, would bring no comfort of cōscience, but hell for afterward, & to hauehave done otherwise, had brought certaine outward danger. Exod, 8, 26.
Well therefore doth God reckon vp this fauour, as to teach what an intollerable thing it is, to liue among idolaters, and what a speciall fauour to be deliuered from amongst them. VVhere no meanes of saluation are, all sinnes raigne, and where, if one be once entrapped, it is most hard to wind out.
In no lesse slauery then this, were the Churches in Romish Egipt, so as that deliuerance from thence, ought to preuaile alike. For surely, the Masse, images, reliques, bread, &c. are as vile Idols as euer were among the Egiptians: the same may be saide, for all such as are vnregenerate, that their slauerie is very great.
The second benefit is, Bringing out of the house of bondage, or seruaunts.
Now as the former is spirituall, this is bodily, implying the many vexations which the Israelites were faine to beare, by the tyrannie of the Egiptians: & because slauery or bondage is most heauie to an ingenious nature, therefore this is named for the others.
For, besides the tedious buildings, theyr making of brick, gathering straw, and beeing corrected, they were constrained to cast out theyr young chyldren to death, &c. so as that deliuerance from hence, was a very great fauour.
Whereupon marke, that euen bodilie fauours, must not be forgotten. Wee all hauehave greater, so as our obedience had neede to be more.
Thus much of the entrance vvhichwhich God makth: now followeth the treatise and Cōmaundements themselues, from the beginning of the 3. verse, to the end of the 17. For the profitable vnderstanding whereof, somwhat is to be known, before we come by peece-meale to consider thereof; And this is in certaine generall directions, as that.
1. This lawe requireth full obedience of the whole man: the whole man, I call soule & body, with eueryevery part & power thereof.
Full obedience, doth signifie, 1, eueryevery parcel of obedience: 2, in the fullest measure thereof: 3, in the longest continuance, as the nature of the commaundement is.
2. This law, by some one particuler or part, meaneth the generall & whole. As an Idoll, is put for any meanes of false worship. Parents, for all betters. Killing, for any hindering of life. &c. Then, for eueryevery one, or none.
3. The forbidding Cōmaundements, imply the contrary affirming, as, Thou shalt hauehave no other Gods. &c. that is, thou shalt hauehave me for thy God. &c.
And affirming Commaundements, imply the denying contrary, as, Keepe holy the Sabboth, that is, doe not breake it. Honour thy Father, that is, doe not dishonour him.
4. All estates & persons, are bound to keepe this law, none exempt.
5. There is a manner of speech, shalt not, for maiest not hauehave, or oughtest not, the second future for the first, or future tence for the Imparatiue moode.
6. Such as can keepe this lawe in the perfection of it, shall be blessed; such as breake it neuer so little, deserue to be damned in hell, in euerlasting misery for euer.
7. For such as are not turned to God, it serueth to humble them, and driue thē to Christ.
8. For such as are turned, it is a rule of life.
9. None can dispence againe this, but only God; neither in whole nor in part.
10. No creature can fully see into the depth of the doctrine, and particulers contained in this law.
These are some generall directions, the Commaundements remaine in the sum, sorts, and number of them.
The sum of all, is louelove.
This louelove, is toward God or men, frō whence ariseth the sorts and numbers of the Commaundements, which likewise are deuided into two Tables, as Deut. 5.22. Heb. 9, 4.
These were two (as it were) leaues of stone: Some Rabbines vvrite, of most precious stone, written by God himselfe on both sides, within & without, (otherwise thē afterward the Iewes were wont to write in rolls) kept for afterwarde as records.
In the former Table, are such duties commaunded as we owe vntounto God, and hath Commaundements 4. from the 3. verse, to the end of the 11. In the second Table, are the other.
The Commaundements of the first Table, are touching mans louelove & dutie towards God, & enioyne the hauing of God for our God, and the worshipping of him.
The hauing of God, is commaunded, verse 3. The worshipping of him, 4, 5, 6, 7, 8, 9, 10.11.
The Commaundement vvhichwhich is for the hauing of GOD, Christ calleth the first and the greatest commaundement. Math, 22.38. And first, for that from it, all others in nature flowe. First must a man hauehave God, and then worship him. Secondly, for that it is impossible, that a man should well vnderstand the other, without this.
It is called great, for that the true vnderstanding and vse thereof, is of great importance; as also, for that it is one of the hardest to be kept, & stretcheth verie far.