A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 15
LECTVRE XV.
EXOD. 20. 1.
And God ſpake all theſe words, ſaying, &c.
HAving handled the Law given to Adam in innocency, both abſolutely as it is a Law, and relatively as a Covenant; we now proceed to ſpeak of that Law given by God, through the miniſtery of Moſes, to the people of Iſrael; which is the great ſubject in controverſie between the Antinomians and us. There were indeed Precepts and Laws given before Moſes. Hence the Learned ſpeak much of Noah's Precepts. The Talmudiſts ſay (as Cuneus relates) that theſe ſeven Precepts of Noah did contain ſuch an exact rule of righteouſneſs, that whoſoever did not know them, the Iſraelites were commanded to kill. But becauſe theſe are impertinent to my ſcope, I paſs them by. And in the handling of this Law of Moſes, I will uſe my former method, conſidering the Law abſolutely in it ſelf, and then relatively as a Covenant: for, as God (you have heard) hath ſuffered other errours about the Deity of Chriſt, and the Trinity, and the grace of God, therefore to break forth, that the truth about them may be more cleared and manifeſted; ſo happily the Law will be more extolled in its dignity and excellency then ever, by thoſe opinions which would overthrow it. The Text, upon which moſt of the matter I have to ſay, ſhall be grounded, are the words now read unto you, that are an introduction to the Law, containing briefly,
1. The nature of the matter delivered, which is called Words; 1. What meant by words.ſo Deut 4. ten words: hence its called the Decalogue. Now the Hebrew word is uſed not for a word meerly, as we ſay, one word; for ſo the ten Commandments are more then ten words: but it ſignifieth a conciſe and brief ſentence by way of command. Hence its tranſlated ſometimes by the Septuagint, foreign, Deut. 17. 19. and ſometimes foreign, Pſal. 118. 57. ſo in the New Teſtament, that which is called by Mark 7. 13. the word of God, is by Matthew named the commandment of God. So, Paul alſo, Gal. 5. 14. The whole Law is fulfilled in one word, that is, one brief ſentence by way of command.
2. You have the note of univerſality, All theſe words, to ſhew, 2. Nothing to be added or taken from them.that nothing may be added to them, or diminiſhed: onelyonly here is a difficulty, for Deut. 5. where theſe things are repeated again by Moſes, there ſome things are tranſpoſed, and ſome words are changed. But this may be anſwered eaſily, that the Scripture doth frequently uſe a liberty in changing of words, when it repeateth the ſame thing, onelyonly it doth not alter the ſenſe. And happily this may be to confute that ſuperſtitious opinion of the Jews, who are ready to dream of miraculous myſteries in every letter.
3. There is the efficient cauſe of this in the Hebrew foreign 3. God the Author of this Law.foreign. This word is uſed in the plurall, as ſome of the Learned obſerve, defectively; and is to be ſupplied thus, foreign, to denote the excellency of God, as they ſay the word foreign is uſed for foreign, for excellentiſſima fera. By the Septuagint its tranſlated foreign, and not foreign becauſe (ſaith a learned man) they interpreting this for the Grecians, and the wiſe men amongſt them attributing the name foreign to thoſe that are called foreign, therefore they would uſe a word, to ſhew, that he who gave the Law, was Lord even over all thoſe. Now God is here deſcribed to be the author of theſe Laws, that ſo the greater authority may be procured to them. Hence all Law-givers have endeavoured to perſwade the people, that they had their Laws from God.
4. You have the manner of delivering them, God ſpake them, 4. The manner of delivering it.ſaying: which is not to be underſtood, as if God were a body, and had organs of ſpeaking; but only that he formed a voice in the air. Now here ariſeth a great difficulty, becauſe of Acts 7. where he that ſpake to Moſes on Mount Sinai is called the Angel: This maketh the Papiſts and Grotius go upon a dangerous foundation, That God did not immediatly deliver the Law, but an Angel; who is therefore called God, and aſſumes unto himſelf the name Jehovah, becauſe he did repreſent the perſon of God. But this is confuted by the learned. I ſhall not preface any further, but raiſe this Doctrine, That God delivered a Law Doctr.to the people of Iſrael by the hand or miniſtry of Moſes.
I ſhall (God willing) handle this point doctrinally in all the Theological conſiderations about the Law: and,
Firſt, you muſt ſtill remember, that the word Law may be uſed The word Law is capable of diverſe ſenſes and ſignifications.in divers ſenſes; and, before this or that be aſſerted of it, you muſt clear in what ſenſe you ſpeak of the Law. Not to trouble you again with the ſeveral acceptions of the word, which you muſt have alwaies in your eye, take notice at the preſent, of what a large or reſtrained ſignification the word Law is capable of: for we may either take the word Law for the whole diſpenſation and promulgation of the Commandments, Morall, Judiciall, and Ceremoniall: Or elſe more ſtrictly, for that part which we call the Morall Law; yet with the preface and promiſes added to it: and in both theſe reſpects the Law was given as a Covenant of grace (which is to be proved in due time:) Or elſe moſt ſtrictly, for that which is meer mandative and preceptive, without any promiſe at all: And in this ſenſe, moſt of thoſe aſſertions which the Learned have concerning the difference between the Law and the Goſpel, are to be underſtood; for, if you take (as for the moſt part they do) all the precepts and threatnings ſcattered up & down in the Scripture, to be properly the Law; and then all the gracious promiſes, whereſoever they are, to be the Gospel, then its no marvell if the Law have many hard expreſſions caſt upon it. Now this ſhall be handled on purpoſe in a diſtinct queſtion by it ſelf, becauſe I ſee many excellent men peremptory for this difference: but I much queſtion, whether it will hold, or no.
2. What Law this delivered in Mount Sinai is, and what kindes Of the diviſion of Laws in general, and why the Morall ſo called.of laws there are, and why its called the Morall Law. It is plain by Exod. 20. & cap. 21. All the laws that the Jews had were then given to Moſes to deliver unto the people, only that which we call the Morall Law, had the great preheminency, being twice written by God himſelf in tables of ſtone. Now the whole body of theſe laws is, according to the matter and object, divided into Morall, Ceremoniall, and Judiciall. We will not meddle with the Queries that may be made about this diviſion. We may, without any danger, receive it, and that Law which we are to treat upon is the Moral Law. And here it muſt be acknowledged, that the different uſe of the word Morall, hath bred many perplexities; yea, in whatſoever controverſie it hath been uſed, it hath cauſed miſtakes. The word Morall, or Morally, is uſed in the controverſie of the Sabbath, in the queſtion about converting grace; in the doctrine of the Sacraments, about their efficacy and cauſality; and ſo in this queſtion, about a Law, what makes it morall. Now in this preſent doubt, howſoever the word Moral beareth no ſuch force in the notation of it, (it being as much as that which directeth and obligeth about manners, and ſo applicable even to the Judiciall and Ceremoniall: and theſe are in a ſenſe commanded in the Moral Law, though they be not perpetuall) as to denote that which is perpetual and alwaies obliging; yet thus it is meant here, when we ſpeak of a thing moral, as oppoſite to that, which is binding but for a time.
3. Whether this law repeated by Moſes be the ſame with the Law The Law of Moſes differs from the law of Nature:of nature implanted in us. And this is taken for granted by many: but certainly there may be given many great differences between them: for,
Firſt, if he ſpeak of the Law of Nature implanted in Adam at 1. In reſpect of power of binding.firſt, or as now degenerated, and almoſt defaced in us, whatſoever is by that law injoyned, doth reach unto all, and binde all, though there be no promulgation of ſuch things unto them: But now the Moral Law in ſome things that are poſitive, and determined by the will of God meerly, did not binde all the nations in the world: for, howſoever the command for the Sabbath day was perpetuall, yet it did not binde the Gentiles, who never heard of that determined time by God: ſo that there are more things expreſſed in that, then in the law of Nature.
Beſides, in the ſecond place, The Moral Law given by God 2. The breach of the Law given by Moſes, is a greater ſin then the breach of the law of Nature.doth induce a new obligation from the command of it; ſo that though the matter of it, and of the law of nature agree in many things, yet he that breaketh theſe Commandments now, doth ſin more hainouſly then he that is an Heathen or Pagan; becauſe by Gods command there cometh a further obligation and tye upon him.
In the third place, in the Morall Law is required juſtifying 3. The Morall Law requires juſtifying faith and repentance, and contains more particulars in it, then the law of Nature.faith and repentance as is to be proved, when I come to ſpeak of it as a Covenant; which could not be in the Law given to Adam: ſo the ſecond Commandment requireth the particular worſhip of God, inſomuch that all the Ceremoniall Law, yea our Sacraments are commanded in the ſecond Commandment; it being of a very ſpirituall and comprehenſive nature: ſo that although the Morall Law hath many things which are alſo contained in the law of Nature, yet the Morall Law hath more particulars then can be in that. Hence you ſee the Apoſtle ſaith, he had not known luſt to be ſin, had not the Law ſaid ſo, although he had the law of Nature to convince him of ſin.
4. Why it was now added. The time when it was added appeareth The Law was given when the Iſraelites were in the wilderneſs, and not ſooner.by the 18. Chapter, to wit, when the people of Iſrael were in the Wilderneſs, and had now come to their twelfth ſtation in Mount Sinai. That reaſon which Philo giveth, becauſe the Lawes of God are to be learnt in a Wilderneſs ſeeing there we cannot be hindred by the multitude, is no waies ſolid Two reaſons there may be, why now, and not ſooner or later, God gave this Law:
Firſt, becauſe the people of Iſrael coming out of Aegypt, had 1. Becauſe, being come out of Aegypt, they were to be reſtrained of their impiety and idolatry.defiled themſelves with their waies: and we ſee, while they were in their journie in the Wilderneſs, what horrible groſs impieties they plunged themſelves into: therefore God to reſtraine their impietie and idolatry, giveth them this Law, to repreſs all that inſolency, ſo Rom 5. and Gal. 3. The Law came becauſe of tranſgreſſions: Hence Theophilact obſerveth the word foreign, It was added, ſignifieth that the Law was not primarily, and for it's own ſake given, as the promiſes were, but to reſtrain tranſgreſſions then over flowing: But,
Secondly, I conceive the great and proper reaſon why God at this time, rather then another, gave the Law, was, becauſe now 2. Becauſe they were now to grow into a Common-wealth.they began to be a great people: they were to enter into Canaan, and to ſet up a Common wealth, and therefore God makes them lawes, for he was their King in a ſpeciall manner; inſomuch that all their Lawes, even politicall, were divine: and therefore the Magiſtrates could not diſpence in their lawes, as now Governours may in their lawes of the Common-wealth, which are meerly ſo, becauſe then they ſhould diſpenſare de jure alieno, which is not lawfull. This therefore was the proper reaſon, why God at this time ſet up the whole body of their Lawes, becauſe they were now to grow into a Common-wealth. Hence Joſephus calls the Common-wealth of the Jews foreign, a place where God was the Governour.
5. Whether this Law was not before in the Church of God. And The Law not only was, but was publikely preached in the Church before Moſes.certainly, he that ſhould think this Law was not in the Church of God before Moſes his adminiſtration of it, ſhould gratly erre. Murder was a ſin before, as appeareth by Gods words to Cain; yea the very anger it ſelfe that goeth before murder: So all the outward worſhip of God, as when its ſaid, Then began man to call upon the name of the Lord; ſo that the Church of God never was, nor ever ſhall be without this Law. And when we ſay, the Law was, before Moſes, I do not meane only, that it was written in the hearts of men, but it was publikely preached in the miniſtry that the Church did then enjoy, as appeareth by Noah's preaching to the old world, and Gods ſtriving with men then by his word
So that we may ſay, the Decalogue is Adams, and Abrahams, and Noahs, and Chriſts, and the Apoſtles, as well as of Moſes. Indeed there was ſpeciall reaſon, as you heard, why at that time, there ſhould be a ſpeciall promulgation of it, and a ſolemn repetition; but yet the Law did perpetually ſound in the Church, ever ſince it was a Church. And this conſideration will make much to ſet forth the excellency of it, it being a perpetuall meanes and inſtrument which God hath uſed in his Church for information of duty, conviction of ſin, and exhortation to all holineſs: So that men who ſpeak againſt the uſe of the Law, and the preaching of it, do oppoſe the univerſall way of the Church of God in the Old and New Teſtament.
6. The end why God gave this law to them. I ſpake before of the The ends of the promulgation of the Law were▪end, why he gave it then; now I ſpeak of the finall cauſe in generall: and here I ſhall not ſpeak of it in reference to Chriſt, or Juſtification, (that is to be thought on when we handle it as a Covenant) but only as it was an abſolute rule or law. And here it will be a great errour, to think the promulgation of it had but one end, for there were many ends:
1. Becauſe much corruption had now ſeiſed upon mankind, 1. That the Iſraelites might ſee what holineſs was required of them.and the people of Iſrael had lived long without the publick worſhip and ſervice of God, it was neceſſary to have this law enioyned them, that they might ſee far more purity and holineſs required of them, then otherwiſe they would be perſwaded of.
2. By this meanes they would come to know ſin, as the Apoſtle 2. That they might come to kn…w ſin, and be humbled.ſpeakes, and ſo be deeply humbled in themſelvs: the law of God being a cleare light to manifeſt thoſe inward heart-ſins and ſoul-luſts that crawl in us as ſo many toads, and ſerpents, which we could never diſcover before.
3. Hereby was ſhadowed forth the excellent and holy nature 3. To ſhadow out unto them the excellent and holy nature of God.of God, as alſo what purity was accepted by him, and how we ſhould be holy, as he himſelfe is holy; for the law is holy as God is holy: Its nothing but an expreſſion & draught of that great purity which is in his nature; inſomuch that its accounted the great wiſedome of that people of Iſrael to have ſuch lawes; and the very Nations themſelves ſhould admire at it.The delivering of this Law to the Iſraelites, …at m… unto them.
7. The great goodneſs and favour of God in delivering this law to them. And this comes fitly in the next place to conſider of, that it was an infinite mercy of God to that people to give them this law. Hence Deut. 9. and in other places, how often doth God preſs them with this love of his, in giving them thoſe commandments? And that it was not for their ſakes, or becauſe of any merit in them, but becauſe he loved them. So David, Pſal. 147. he hath not done ſo to other Nations. Hoſea alſo aggravates this mercy Hoſ. 8. 12. I have written unto him the great things of my Law foreign amplitudines legis meae, where the Prophet makes the Law a precious gift depoſited in the Jews hands. And to this may be referred all the benifits that the Pſalmiſt and Prophets do make to come by the law of God: inſomuch that it is a very great ingratitude and unthankfulneſs unto God, when people cry down the Law, and the preaching of it. That which God ſpeaks of as a great mercy to a people, they do reject.
Nor, becauſe that God hath vouchſafed greater expreſſions of his love to us in theſe latter dayes, therefore may thoſe former mercies be forgotten by us, ſeeing the Law doth belong unto us for thoſe ends it was given to the Jews now under the Goſpel, (as is to be proved) as much as unto them. And therefore you cannot reade one commandment in the ſpirituall explication of it, (for the law is ſpirituall) but you have cauſe to bleſs God, ſaying, Lord, what are we, that thy will ſhould be ſo clearly, and purely manifeſted to us, above what it is to Heathens, yea, and Papiſts, with many others? Therefore, beloved, it is not enough for you to be no Antinomian, but you are to bleſs God, and praiſe him for it, that its read, and opened in our congregations.
8. The perfection of this law, containing a perfect rule of all things The Law of Moſes is a perfect rule.belonging to God or man. And here againe I ſhall not ſpeak of it as a covenant, but meerly as its a rule of obedience. And thus, though it be ſhort, yet its ſo perfect, that it containeth all that is to be done, or omitted by us. Inſomuch that all the Prophets, and Apoſtles do but adde the explication of the Law, if it be not taken in too ſtrict a ſenſe. Hence is that commandment of not adding to it, or detracting from it. And in what ſenſe the Apoſtle ſpeakes againſt it, calling it the killing letter, & the miniſtration of death working wrath, is to be ſhewed hereafter. When our Saviour, Mat. 5. gave thoſe ſeverall precepts, he did not adde them as new unto the Morall Law, but did vindicate that from the corrupt gloſſes and interpretations of the Phariſees, as is to be proved. Indeed it may ſeem hard to ſay that Chriſt, and juſtifying faith, & the doctrine of the Trinity, is included in this promulgation of the Law; but it is to be proved, that all theſe were then comprehended in the adminiſtration of it, though more obſcurely. Nor wil this be to confound the Law and the Goſpel, as ſome may think. This law therefore and rule of life which God gave the people of Iſrael, and to all us Chriſtians in them, is ſo perfect and full, that there is nothing neceſſary to the duty and worſhip of God, which is not here commanded; nor no ſin to be avoided, which is not here forbidden. And this made Peter Martyr (as you heard) compare it to the ten Predicaments.
Uſe. Of Admonition, to take heed how we vilifie or contemne this Law of God, either doctrinally, or practically. Doctrinally, ſo the Marcionites, and the Manichees, and Baſilides; whereof ſome have ſaid, it was carnall, yea that it was from. Devil, and that it was given to the Jews for their deſtruction becauſe it's ſaid to work wrath, and to be the inſtrument of death And thoſe opinions and expreſſions of the Antinomians about it are very dangerous. What, ſhall we revile that which is Gods great mercy to a people? Becauſe the Jews and Papiſts do abuſe the Law, and the works of it to juſtification, ſhall it not therefore have its proper place and dignity? How ſacred are the laws of a Common-wealth, which yet are made by men? But this is by the wiſe God.
Take heed therefore of ſuch phraſes, An Old-Teſtament-spirit, and, His Sermon is nothing but an explication of the Law: For it ought much to rejoyce thee, to hear that pure and excellent image of Gods holineſs opened. How mayeſt thou delight to have that purity enjoyned, which will make thee loath thy ſelf, prize Chriſt and Grace more, and be a quick goad to all holineſs? And if you ſay, Here is nothing of Chriſt all this while: I anſwer That is falſe, as is to be proved, if the Law be not taken very ſtrictly: And beſides, the Law and the Goſpel are not to be ſevered, but they mutually put a freſh reliſh and taſte upon each other. And ſhall no mercy be eſteemed, but what is the Goſpel? Thou art thankfull for temporall mercies, and yet they are not the Goſpel; but this is a ſpiritual mercy.