A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 16
LECTVRE XVI.
EXOD. 20. 1.
God ſpake theſe words, ſaying, &c.
I Have already begun the diſcourſe about the Morall Law; and ſhall at this time conſider thoſe hiſtorical paſſages, which we meet with in the promulgation of it; that ſo the excellency of it may hereby be more known; for, whoſoever ſhall diligently obſerve all the circumſtances of the hiſtory of the Law, he ſhall finde, that God did put glory upon it: and howſoever the Apoſtle, Hebr. 12. and 2 Corinth. 3. doth prefer the Goſpel above this miniſtration of Moſes; yet abſolutely in it ſelf, it was greatly honoured by God. In the general therefore, you may take notice, that therefore did God ſo ſolemnly, and with great majeſty give the Law, that ſo the greater authority may thereby be 1. The Law was given with great majeſty, thereby to procure the greater authority to itprocured to it. Hence it is related of many Heathens, that they have feigned ſome familiarity with their gods, when they made their laws, that ſo the people might with greater awe and reverence receive them: Thus Numa feigned his diſcourſe with the goddeſs Aegaeria for his laws; and it's related of Pythagoras, that he had a tamed Eagle, which he would cauſe to come flying to him, to make people think his ſentences were delivered from heaven to him. If laws of men might well be called by Demoſthenes foreign. how much rather this Law of God? It's but a conceit of Prospers, that Judaei were ſo called, becauſe they received Jus Dei, the Law of God. Its further alſo to be obſerved in the general, that God hath alwaies had apparitions ſutable to the matter in hand. Thus he appeared in a burning buſh to Moſes, like an armed man to Joſua; and with all ſigns of majeſty, and a great God, being to deliver laws to the people that they might ſee how potent he was to be avenged for every breach.
Again, in the next place, take alſo this generall Obſervation, There is a difference between the Morall, Iudiciall, and Ceremoniall Law, notwithſtanding they were given at the ſame time.That although the Judiciall and Ceremoniall lawes were given at the ſame time with the Morall Law, yet there is a difference between them. And this is to be taken notice of, leſt any ſhould think, what will this diſcourſe make for the honour of the Morall Law, more then the other lawes? It's true, theſe three kinds of lawes agree in the common efficient cauſe, which was God; and in the miniſter, or mediator, which was Moſes; in the ſubject, which was the people of Iſrael; and all and every one of them; as alſo in the common effects, of binding and obliging The Morall Law more excellent then the Iudiciall and Ceremoniall in three reſpects.them to obedience, and to puniſh the bold offenders againſt them. But herein the Morall Law is preheminent: 1. In that it is a foundation of the other lawes, and they are reduceable to it. 2. This was to abide alwaies, not the other. 3. This was immediately writen by God, and commanded to be kept in the Ark, which the other were not.
Laſtly obſerve, theſe two things in the generall, about the God humbled the Iſraelites before he gave them his Law.time of the delivery of the Law: Firſt, God did not give them his Law, till he had deeply humbled them; and it may be now, Chriſt will not ſettle his ordinance with us, till he hath brought us low: And ſecondly, Before they come unto the Land of promiſe, God ſetleth his worſhip and lawes. When he hath done this, then he bids them, Deut. 2. 1. Goe towards Canaan. This ſheweth, A people cannot have Canaan, till the things of God be ſetled.
But we come to the remarkable parts of the hiſtory of the God ſetled his worſhip before he gave them Canaan.promulgation of this Law; and firſt, you may conſider the great and dilligent preparation of the people to heare it. Exod. 19. for, firſt, They were to ſanctifie themſelves, and to waſh their clothes. This indeed, was peculiar unto thoſe times, yet God did hereby require the cleanſing & ſanctification of their hearts. The ſuperſtitious Preparation required before the hearing of the Law. 1. The people muſt ſanctifie themſelves.imitating of this was among the Gentiles, who uſed to waſh, that they may goe to ſacrifice, Plaut in Aulul. Act, 3. ſcen. 6. yea, this ſuperſtition was brought into the Church, Chryſoſt. Hom. 52. in Mat. We ſee (ſaith he) this cuſtome confirmed in many Churches, that many ſtudy diligently how they may come to Church with their hands waſht and white garments: And, Tert. cap. 11. de Orat. Hae ſunt verae mundiciae, non quas pleri que ſuperſtitiosè curant, ad omnem orationem etiam cum lavacro totius corporis aquam ſumentes This is true cleannes, and not that, which many ſuperſtiouſly regard, waſhing their whole body in water, when they goe to pray. but this by the way, God did hereby fignifie what purity and holineſs of heart ſhould be in them to receive his Law.
The ſecond thing requiſite was, to ſet bounds, ſo that none 2. They muſt not touch the Mount.might touch the Mount. It's a violent perverting of Scripture which the popiſh Canons have, applying this a llegorically to a lay-man, if he reade, or medle with the Scripture; whereas not only a beaſt, but not the Prieſts themſelves ſhould touch this mountain: and hereby God would have men keep within their bounds, and not to be too curious. The Doctrine of the Trinity, of Predeſtination, are ſuch a mountain, that a man muſt keep at the bottome of it, and not climb up.
The third thing was, not to come at their wives. Some do refer 3. Nor come at their wives.this to thoſe women that were legally polluted; but it may be well underſtood of their conjugall abſtinency, not as a thing ſinfull, but that hereby God would have them put off not only affections to all ſinnes, but all lawfull things: ſo that this preparation for three dayes, doth make much for the excellency of the Law, and ſheweth how ſpirituall we ſhould be in the receiving of it,
2. The Declaration of Majeſty and greatneſs upon the delivery 2. The Law was given with great Majeſty, that ſo the people might be raiſed up to reverence the Law-giver.of it: For, although it muſt be granted, that this was an accommodated way to the Law, that did convince of ſinne, and terriſie, (hence the Apoſtle, Heb. 12. 18, 19, &c. preferreth the miniſtration of the Goſpel above it) yet this alſo was a true cauſe, why thundrings and terrours did accompany the promulgation of it, that ſo the people might be raiſed up to fear, and reverence of the Law-giver. Hence Rev. 4. 5. God is deſcribed in his Majeſtie ſitting upon his throne, and lightnings with thunders proceeding from him. Now it's very probable, that theſe were raiſed by God in an extraordinary manner, to overcome the heart of the ſtouteſt. And in this nature we are ſtill to ſuppoſe the Law preached to us; for, howſoever all that terrour be paſt, yet the effect of it ought to abide upon every man, ſo far forth as corruption abideth in him: for, what man is there, whoſe pride, lukewarmneſs, or any ſinfull corruption needs not this awakening?
It's ſaid Exod. 19. 18. God deſcended upon the mount Sinai in a ſmoak of fire, and a cloud: all was to ſhew the incomprehenſible Majeſty of God, as alſo his terrour to wicked men; and in this reſpect the diſpenſation of the Goſpel was of greater ſweetneſs. Hence Gal 4. 24. the Apoſtle makes this mount Sinai to be Agar, generating to bondage. This I ſay, muſt be granted, if you ſpeake comparatively with Goſpel-diſpenſations; but yet the Pſalmiſt ſpeakes of this abſolutely in it ſelfe, as a great mercy, Pſal, 50. 2. Out of Sion, the perfection of beauty, God hath ſhined; and the fire about him did ſignifie his glorious ſplendour, as alſo his power to overthrow his enemies, and conſume them: ſo Pſal 96. All the earth is bid to rejoyce at the Lords reigning, which is deſcribed by his ſolemne giving of the Law, which the Church is to rejoyce at; yea, ver. 7. it is applyed to Chriſt. Heb. 7. though the Apoſtle followes the Septuagint: ſo that if you take theſe things abſolutely, they are lookt upon as mercies; yea, and applyed to Chriſt. And it is made a wonderfull mercy to them that God did thus familiarly reveale himſelfe to them, Deut. 4. 7. and Deut. 5. 4. yea learned men think, that Chriſt, the Son of God. did in the ſhape of a man deliver this Law to Moſes, and ſpeake familiarly with him; but eſpecially ſee Deut. 33. 3. where the word loving ſignifies imbracing by way of protection in the boſome. The gifts of the holy Ghoſt were given with fiery tongues, and a mighty ruſhing wind, ſo that the Goſpel is fire, as well as the Law.
3. Gods immediate writing of theſe with his own fingers in tables 3. The Law was written by God in Tables of ſtone, to denote the dignity and perpetuity of it. What meant by the finger of God.of ſtone, Exod. 31. 18. Which honour was not vouchſafed to the other Lawes.
Now by the Finger of God, howſoever ſome of the Fathers have underſtood the holy Ghoſt; and, becauſe the Finger is of the ſame eſſence with the body, infer the holy Ghoſt to be of the ſame nature with God: yet this conceit is not ſolid: although Luke 11. 20. that wich is called the finger of God, Matth. 12. 28. called the Spirit of God: We muſt therefore underſtand it of the power and operation of God, who cauſed thoſe words to be written there. The matter upon which this is writen, is ſaid to be tables of ſtone. The Rabbins conceit, ſaying, that becauſe it is ſaid of ſtone in the ſingular number, that therefore it was but one table, which ſometimes did appeare as one, ſometimes as two, is not worth the confuting. That which is here to be conſidered, and makes much to the dignity of the Law, is, that it was written by God, upon tables of ſtone, to ſhew the perpetuity, and ſtability of it.
And howſoever this of it ſelfe be not a demonſtrative argument to eſtabliſh the perpetuity of the Law againſt any Antinomian, yet it may prevaile with any reaſonable man. Hence Law-givers, that have laboured the ſtability of their lawes, cauſed them to be ingraven in Braſs, or aIob 19. 24.Marble: ſo Pliny, lib 3…. ca. 9. ſpeakes of braſſie tables ad perpetuitatem monumentorum: & Plato, as Rhodoginus reports, lib. 25. cap. 2. thought that Lawes ſhould be written in tabulis cupreſſinis, quod futuras putabat aeterniores, quàm aereas. It is true, there is alſo a myſticall ſignification, which is not to be rejected, becauſe the Apoſtle alludes to it that hereby was ſignified the hardneſs of the Jews heart, which could not eaſily receive that impreſſion of the Law. Hence the excellency of the Goſpel doth appear, in that it is by grace wrought in the hearts of men. But yet this is not ſo to be underſtood, as if God did not in the old Teſtament, even then write his Law in the hearts of men. Therefore that Promiſe of the Goſpel mentioned by Jeremiah is not to be underſtood excluſively, as if God did not at all write his Law in their hearts, but comparatively.
4. The ſad breaking of this Law by the people of Iſrael. As the 4 The Iſraelites, notwithſtanding the delivery of this Law, was with power and Maieſty, quickly broke. it.Law given by God to Adam was immediately broken; ſo this Law given in ſuch a powerfull manner to keep the Iſraelites in an holy fear, and reverence; yet how ſoon was it forgotten by them: For, upon Moſes his delay, they preſently fell into idolatry. Some think, they thought Moſes was dead, and therefore they deſired ſome viſible god among them, as the Egyptians had: and becauſe they worſhiped Apis, an Oxe, hence they made a Calfe, wherein their wickedneſs was exceeding great (though, againſt the truth, ſome Rabbins excuſe them from idolatry) becauſe they did immediately upon the promulgation of the Law, when they had ſo ſolemnly promiſed obedience, fall into this ſin; and not only ſo, but worſhipped it, and gave the glory of all the benefits they injoyed unto this: not as if they were ſo ſimple, as to think this a god, but to worſhip the true God by this. And this confuteth all thoſe diſtinctions that Idolaters uſe, eſpecially Papiſts, about their falſe worſhip. We are not to follow our own hearts, but the Word. As the childe in the womb liveth by fetching nouriſhment by the navell only from the mother, ſo doth the Church by fetching inſtruction and direction from Chriſt.
5. The time of Moſes his abode on the Mount. This alſo is obſervable 5. Moſes his abode in the Mount, procured authority both to himſelf and the Law.in the ſtory; for hereby God did not only procure great ground of Authority for Moſes among the people, but alſo unto the Law: And therefore, as ſome compare the time of giving the Law, with the effuſion of the gifts of the holy Ghoſt in the Goſpel, making the former to be the fiftieth day of their egreſſe out of Egypt, called Pentecoſt: ſo at the ſame time the holy Ghoſt was given to the Church: Thus alſo they compare Moſes forty dayes upon the Mount, with our Saviours forty days in the wilderneſs, when he was tempted. It was certainly a miraculous preſervation of Moſes, that he ſhould be there ſo long, and neither eat, nor drink. But this example of Moſes, with that of our Saviours, is very vainly, and unwarrantably brought for faſting in Lent.
6. Moſes his zeal againſt this their idolatry, and breaking of the 6. Moſes his breaking of the Tables intimates, that juſtification is not to be had by them.Tables. When Moſes came down, he ſaw how the people had tranſgreſſed the Law of God, which ſo moved him, that, in his zeal, he brake the Tables that were firſt made. This certainly was by the immediate ordering of God, to ſignifie, that this could not be a way of juſtification for them: and indeed, to hold that the Law can juſtifie, is ſo great an errour, that we are all Antinomians in this ſenſe. One hath ſaid, that the Law was like the tree of knowledge of good and evil, but the Goſpel that is like the tree of life: yet this muſt be rightly underſtood; for God Moſes his zeal in breaking the Tables, vindicated from raſhneſſe, and ſinful perturbation of minde,uſeth the Law, as he doth his whole World, to beget and increaſe the life of grace in us, only this life is not that which can juſtifie us: and in this effect of the Law, to increaſe life, David doth often commend it.
Now ſome have attributed this to Moſes, as a ſin, accounting it his impatiency and raſhneſs to break the Tables. They acknowledge it to be a good zeal for the main; onelyonly they think here was ſome ſtrange fire, as well as the fire of the Sanctuary. But although this excandeſcency of Moſes was ſudden, yet I ſee not, why it ſhould be attributed as raſhneſs in him to break the Tables; for he had brought thoſe Tables as a ſign of their Covenant ſtricken with God: but now, they having broken it by their Idolatry, it was very juſt to have the Tables broken in the eyes of the people, that ſo they might ſee how God was alienated from them: ſo that we think, he did it not with any ſinfull perturbation of minde, but an holy zeal: God hereby alſo ordering, that they ſhould underſtand, God would enter into a new Covenant with them; which made Auſtin cry out, O ira prophetica, & animus non perturbatus, ſed illuminatus! O anger propheticall, and a minde not diſturbed, but inlightned.
7. Moſes his petition unto God for his preſence, and the manifeſtation 7. Gods manifeſtation of his glory unto Moſes makes for his honour.of Gods glory unto him, with Gods anſwer. Howſoever this doth not immediatly concern the promulgation of the Law, yet, becauſe it's inſerted before the reparation of the Tables again, and maketh for the honour which God put upon Moſes, while he was ſetling the laws of Iſrael, we will give a touch at it. Cap. 33. ver. 12. Moſes deſireth Gods preſence to be with him in conducting of the people of Iſrael; and, as a ſign, whereby he might be confirmed of his preſence, he deſireth to ſee Gods glory. It is hard to ſay, what was Moſes his petition in this thing. I cannot be of their minde, who make this onelyonly a viſion, and nothing really acted: nor of theirs, who think that Moſes deſired to ſee the eſſence of God. I will not diſpute that Queſtion, Whether the bodily eyes of a man may be lifted up to that perfection, as to ſee God, Who is a ſpirit.
Nor can I think that they attain to the truth, who think by the glory of God, to be meant the reaſons and grounds of Gods mercies, and in particular, his providence to the Iſraelites and by the back-parts, which Moſes was allowed to ſee, the effects themſelves of his mercy and providence, as if God intended to ſhew Moſes his wonderful effects, but not the reaſons of them.
Nor laſtly, That Moſes deſired to ſee the humanity of Chriſt in glory, like that viſion of transfiguration: therefore I judge this moſt literall, that although it's ſaid, ver. 11. that Moſes spake with God face to face, which argueth familiarity, yet for all that, even then God was clothed as it were in a cloud interpoſing it ſelf. Now Moſes he deſireth, that God would manifeſt himſelf in a more ſenſible, viſible, and glorious way of an outward ſhape; even as before he would have known Gods Name. Now God in part anſwereth him, and in part denieth him, ſhewing ſuch a glorious object, that yet he was not able to ſee, but where the light was leſſe intenſe.
8. The reparation of the Tables again. And here is ſome difference 8. Though the writing of the ſecond Tables was Gods work, yet the forming and poliſhing them was the work of Moſes.between the former and the later Tables: The former, God provided both for the ſhape and the writing, as you heard; but here the forming or poliſhing of the Table is Moſes his work, and the writing is Gods. The firſt is ſaid expreſly, Exod. 34. 1. Go, hew thee two Tables of ſtone like the former, and I will write upon theſe Tables. Here is the ſecond expreſly. So Deut. 10. 1, 2, 3. ſo that the writing of the Law on the ſecond Tables, was as immediately Gods work, as the former; but not the poliſhing or preparing of the Tables. OnelyOnly there is one place of Scripture, which troubleth the Learned much, that ſeemeth to oppoſe this, and to make the writing upon the ſecond Table to be immediately the act of Moſes, and mediately onelyonly of God, becauſe he commanded and directed Moſes to do ſo.
The place that ſeemeth to oppoſe this, is Exod. 34. 27, 28. I confeſſe, if we look into the coherence of theſe Texts, we ſhall finde ſome things difficult. But two things will help to clear it: firſt, that the things which Moſes did write, were not the ten Commandments, but the ſeverall precepts, that were by way of explication; and then the ſecond thing is, that whereas the 28. verſe ſeemeth to ſpeak of the ſame ſubject, Moſes; yet the two former predicates are to be attributed to him. viz. his ſtaying with God fourty dayes and nights, and his neither eating nor drinking all that while: Then the third predicate is to be given to God, viz. writing upon the ten Commandments; for it's ordinary with the Hebrews, to refer the relative to ſome remote ſubject, and not the neereſt; and this may untie that knot. There is this remarkable, that though the former Tables were broken, yet now God enters into a Covenant of grace with them, as appeareth by proclaiming himſelf long-ſuffering, and gracious; but yet God cauſeth the ten Commandments to be written again for them, implying, that theſe may very well ſtand with a Covenant of grace, which oppoſeth the Antinomian.
9. The extraordinary glory that was upon Moſes. This is a conſiderable 9. The extraordinary glory that was upon Moſes, argues the adminiſtration of the Law to be glorious.paſſage; for the Apoſtle ſpeaking of this, 2 Cor. 3. doth acknowledge the miniſtration of the Law to have a great deal of glory; but yet ſuch as was to vaniſh. Where, by the way, take notice againſt the Antinomian, that the Apoſtle doth not there ſpeak of the Law abſolutely in it ſelf, as if that were to be done away; but, the particular adminiſtration and diſpenſation of it, that was no more to continue, which all grant. Now the Antinomian confounds the Law, with the adminiſtration of it. This glory and ſhining that was upon Moſes, was (as it may ſeem probable) communicated unto him, when he beheld the glory of God. How long it continued, is not certain: that hath no probability of the Rabbins, who hold, it did continue all his life time. The Vulgar Tranſlation makes it horned, Cornuta; hence the Painters pictured Moſes with horns: but the word that ſignifieth an horne, is alſo for to glitter, and ſhine: as alſo thoſe rayes of light might be caſt forth from Moſes his face like horns. This was ſo glorious, that he was forced to put a vail upon his face, when he ſpake to the people. Now the Text ſaith, Moſes did not know his face ſhone. It's an excellent thing, when God puts a great deal of glory upon a man, and he doth not know it. Gregory applyeth this of Moſes to Miniſters, that, as Moſes, becauſe the people could not endure the glorious light of his face, put a vail upon it, that ſo the people might converſe with him: thus the Miniſter, whoſe parts and ſcholarſhip is far above the people, ſhould put on a vail, by condeſcending to the people. But the Apoſtle maketh another myſticall meaning, wherein the hard things ſhall in 10. The preſervation of the Law in the Ark makes much for the glory of it.time (God willing) be opened.
10. The cuſtody and preſervation of the Law in the Ark. And this ſhall be the laſt Obſervation, that will tend to the excellency of the Law. As this one was witten by the immediate hand of God, ſo was it only commanded to be preſerved in the Ark. Now here is a great diſpute in matter of Hiſtory: for 1 Kin. 8. 9. it's expreſly ſaid, that in the Ark there was nothing ſave the tables of ſtone; but Hebr. 9. 4. there is joyned Aarons rod, and the pot of manna. Thoſe that for this reſpect would reject the Epiſtle to the Hebrews, as of no authority, are too bold and inſolent. Some think we cannot reconcile them; yet the Scripture is true, onelyonly our underſtandings are weak. Some think, that at firſt God commanded thoſe two to be laid with the tables of the Covenant; but when the Temple was built by Solomon, then all were laid aſide by themſelves: and therefore, ſay they, that the Hiſtory of the Kings ſpeaketh of it as a new thing. Some, as Piſcator, make in to be as much as coram, before or hard by: and ſo they ſay, the pot and rod were by the Ark. But I ſhall cloſe with that of Junius, who obſerves, that the relative is in the feminine, foreign, and ſo doth not relate to foreign, Ark, the word immediatly going before; but foreign, Tabernacle, In which tabernacle. And this is frequent in the Scripture to do ſo. And this, though it may be capable of ſome objection, yet doth excellently reconcile the truth of the hiſtory with Paul. Now how long theſe Tables of ſtone were kept, and what became of them at laſt, we have no certainty. This proveth the great glory God did put upon the Law above any thing elſe, which I intended in all theſe hiſtoricall obſervations.
Vſe 1. Of Inſtruction. How willing God was to put marks Seeing God hath put ſuch marks of glory upon the Law, let us take heed of diſparaging it.of glory and perpetuity upon the Law; and therefore we are to take heed of diſparaging it. For, how neceſſary is it to have this Law promulged, if it were poſſible, as terribly in our congregations, as it was on Mount Sinai? This would make the very Antinomians finde the power of the Law, and be afraid to reject it. Certainly, as the Phyſitian doth not purge the bodies till he hath made them fluid, and prepared; ſo may not the Miniſters of Chriſt apply grace, and the promiſes thereof, to men of Epicurean or phariſaicall ſpirits, till they be humbled by the diſcovery of ſin, which is made by the Law. And I doubt it may fall out with an Antinomian, who accounts ſin nothing in the beleever, becauſe of juſtification, as with one Dionyſius a Stoick (as I take it) who held, that pain was nothing; but, being once ſick, and tortured with the ſtone in the kidnies, cried out, that all that he had writ about pain was falſe; for now he found it was ſomething: So it may fall out that a man, who hath writ, and preached, that God ſeeth no ſin in a believer, may ſometime or other be ſo awed and troubled by God, that he ſhall cry out, All that he preached about this, he now findes to be falſe. Therefore let thoſe that have diſparaged, or deſpiſed it, ſee their ſin, and give it its due dignity. They report of Steſichorus, that when in ſome words he had diſparaged Helena's beauty, he was ſtruck blinde; but afterwards when he praiſed her again, he obtained the uſe of ſeeing. It may be, becauſe thou haſt not ſet forth the due excellency of the Law, God hath taken away thy eye-ſight, not to ſee the beauty of it; but begin with David to ſet forth the excellent benefits of it, and then thou mayeſt ſee more glory in it then ever.