An Exposition of Genesis, Exodus · Chapter 20

An Exposition of Genesis · Exodus · Chapter 20

p. 890CHAP. XX.

After preparation made as before, God now proceedeth to deliver his law unto Israel in this Chapter, and the following, for setling his Church, to the end of this book: unto which are many inlargements and appendices in Leviticus and part of Numbers, so long as they stayed at mount Sinai, Numb. 10.10.

This last part of Exodus which is about Gods law-giving, containeth these general heads.

1. The tradition of Gods whole will from him to Moses his servant, from Chap. 20^th to the end of Chap. 34.

2. The delivery of this will of God from Moses to Israel, Chap. 35.

3. The execution of Gods will in making all things for the Tabernacle, and raising it, from Chap 36 to the end.

In the first general head, for orders sake, we may note two steps of Gods delivering his will to Moses.

1. In his being at the neither part of the mount, dealing between God and the people, Ch. 20.21. And this will is made known to him, Chapters. 20.21.22.23.

2. In his being up with God in the mount, and there the will of God is declared from Chap. 24. unto Chap. 35. of which we shall consider in its place.

1. In that will of God delivered him below, three heads are observable about the same, as a threefold law.

1. He giveth to Moses and Israel the moral law, which concerned them as men, Chap. 20.

2. He add's some judicial lawes, which concerned them as a state, Chap. 21.22.23. to the end of Ver. 9.

3. He delivered somthing of the ceremonial law, which concerned them as a Church, Ch. 23.10, &c. But of the Church state God gave Moses a fuller platform or pattern in the mount from Ch. 24, &c.

In this present Chapter we have mainly the morall law delivered, and in the whole these heads,

1. The preface to this law, ver. 1.2.

2. The law itself delivered, ver. 3.17.

3. The consequents of this law's tradition, ver. 18, &c.

1. The preface of the law runs thus, And God spake all these words, saying, Ver. 1.Ver. 1. I am Iehovah thy God, which have brought thee out from the land of Egypt, from the house of servants, Ver. 2. Readings are all to the same sense. This passage in the very form of words appeares not to be preceptive but narrative; therefore it is none of the ten words, as some Hebrewes have conceived, but a true preamble unto them: wherein we may note.

1. The term of connection, which knits this that followeth unto the precedent narration of trumpet-sounding, and thunders roaring and earthquakes shaking, and darknes of clouds terrifying, in this mode God is brought in speaking, so that the words were made terrible not in themselves, but in those fearfull adjuncts wherewith they were delivered; for the law it good to man and not terrible, Deut. 5.22.

2. The matter connected, which is both the preface, and the law following: in the former we have,

1. A narrative of the law-giver, and his work,

1. The law-giver is declared to be God himself who claims the name of Jehovah, v. 2.Ver. 1. And therefore was it not an Angel that delivered the law, though multitudes attended on the ministry of it.

2. The work was utterance, He spake all these words, both in the preamble, and law, wherein,

p. 8911. The voice which was Gods, and that was a mighty voice, which could make so many 100000 hear it at one and the same time; it was truely a voice which they understood, Deut. 4.10.

2. The matter of it, which was assertive in the preface, and preceptive in the law, he first declares his being and relation to them and then his will.

1. The words.

2. The universality of them are here noted, not a word of mans invention or speaking.

2. An assertion of the state of his Lawgiver in this work, which is threefold,

Ver. 2.1. Of his being, I am Jehovah, the reciprocal name of the true God, Ch. 3.14.6.3. It is the eternal being, the cause of all beings, therefore to him belongs it to give law to creatures.

2. Of his relation, I am thy God.

1. By creation.

2. By redemption.

3. By Covenant with Abraham, &c.

Ver. 2.3. Of his work, I brought thee out from the land of Egypt, from the house of servants, where,

1. The deliverer Jehovah, it was I who did it.

2. The term of deliverance, set out,

1. By the place, the land of Egypt, the place of their oppressours.

2. By their condition therein which was the worst of slavery; the house of servants.

3. The act of deliverance, I brought you forth, and that with an outstretched arm, with signes and wonders which none could resist. All this is asserted in the preface, to single out the hearts of the people unto God.

Quest. 1. Why did God speake himself this law?

Answer, 1. His name was onelyonly concerned in it, as a Law-giver. 2. The law itself was of eternal being, therefore sit to be given by the eternal Lord. 3. That all men as well as Israel may know God to be the Law-giver, and fear.

Quest. 2. Why doth he assert his being here?

Answer. 1. To give true being to the law. This is law indeed. 2. To adde soveraignty to the law, as he is over all. 3. To make the law efficacious to assimilat souls to his being, which is Gods great designe in giving his law.

Quest. 3. Why doth he assert his relation also?

Answer. 1. To shew the justice of his lawgiving, he being their God. 2. To shew the goodnes of his law, for it must needs be good which commeth from their God in Covenant. 3. To make it more binding on them. Should not a people look unto their God? This is a great ingagement.

Quest. 4. Why doth he assert his redemption of them?

Answer. 1. As a great indearment of them to his law having so saved them not as the onelyonly ground of it. 2. To declare that this was a redemption-law or word of grace not given to condemne. 3. To bring them and all men to be his servants onelyonly upon a redemption-account.

Which teacheth us.

D. 1. Terrible expressions God doth use in giving words of grace. Terrour and grace may joyn. Connect.

D. 2. God himself is the onelyonly authour of his own law. No creature work is this.

D. 3. All the words of Gods morall law are spoken or declared by himself.

D. 4. Gods voice in his moral law reacheth all men, Ver. 1.

D. 5. Jehovah onelyonly can put the law of truth in being.

D. 6. Relation to man as their God is a just ground of lawgiving unto them.

D. 7. Needs must that law be good to man, which comes from God in relation.

D. 8. Their Redeemer God is, to whom he is related as their God.

D. 9. Redemption-work from hell more than from Egypt should ingage souls to Gods law.

D. 10. God would have creatures know upon what gracious terms he giveth them law, Ver. 2.

2. The next general head of this Chapter is the law itself here given by God, from Ver. 3. to Ver. 17. About which, because I have largely opened the whole in a Catechistical way, I shall but cursorily touch the whole here. And to that purpose I shall passe the critical observations of some learned men about the double pointing of some parts in these commands and deliver onelyonly a plain, and short account of the whole law, as it is in this place first delivered by God, and again repeated by Moses, Deut. 5.6.7, &c.

The whole law contained under ten words, as Moses numbers them, is originally p. 892and naturally divided into two tables, upon which God wrote his eternal will, with his own finger that which concern's all men.

The summe of these two tables is comprehended in two great lawes.

1. The summe of the first is, Thou shalt love the Lord thy God, &c. Deut. 6.5. Matth. 22.37.

2. The summe of the second is, Thou shalt love thy n…ighbour as thyself, Matth. 22.39, 40.

1. Under the first general head are contained 4 special commands, wherein man is bound to expresse his love to God.

1. The first of these is given us, v. 3. thus in the letter,Ver. 3. There shall not be to thee any of the strange Gods before my face. Here was given,

1. Expressely, a negative law. Wherein note,

1. The subject to whom it is given Thou, the redeemed of the Lord now concerning all men in Christ, There shall not be to thee.

2. The matter prohibited, the having of strange Gods, or Gods of strangers, where is fordidden,

1. Plurality of Gods. Not Gods many; as gentiles have had, 1 Cor. 8.5.

2. False Gods, or Gods of stangers which men formed to themselves after their own lusts, Rom. 1.23.

3. The bounds of this prohibition, Before my face or in my sight, or against my face, no where that my face can behold: no not in the heart and innermost thoughts; which God seeth.

2. Implicitly, here is an affirmative law, The Lord thy God is one Lord, and he shall be to thee for a God alone, Deut. 6.4.

1. The subject is the same.

2. The matter of command, appropriating Jehovah as the true God, and onelyonly God.

3. The ordering of this also to be in Gods sight; where-ever Gods eye can pierce, that he may see himself in thought, word, and deed owned as God.

Quest. Why are strange Gods forbidden who are none?

Answ. 1. It is true in themselves they are no Gods. 2. Yet by interpretation and mens opinion they are. 3. The burden therefore of the prohibition is, that men should not frame, conceive or make any such in their thoughts unto themselves.

Quest. What is this appropriating of Jehovah to be our God?

Answ. It consists in the inward heart respect to Jehovah, and him onelyonly as God, and in that respect is expressed. 1. In heart-acknowledgment of him, as the onelyonly true God. 2. In heart-dependance on him, and hope in him. 3. In heart-love and feare of him, and delight in him. 4. In heart-praise and obedience to him. And all this acted from the heart, singly, fully and for ever.

Which learneth us.

D. 1. Atheism or denial of any God is expressely forbidden by Jehovah to man the subject of redemption.

D. 2. Polutheism, or the having more Gods than one is as great an evil prohibited by Jehovah.

D. 3. The denial of Jehovah to be the true God is a grievous sin forbidden by him.

D. 4. The onelyonly true having Jehovah for a God is a great duty on man, who may be redeemed by him.

D. 5. Heart-having or closing with Jehovah as our God is the main duty of the first precept.

D. 6. Gods sight or face will try whether men own Jehovah for their God truly and solely or not.

2. The next of these 4 words in the first table, which commands love to God is that which concerneth his outward-man-worship and this is given us, Ver. 4.5.6. Where,

1. The law itself is given thus to the letter, Thou shalt not make to thee a graven thing, nor any likenes of things which are in the heavens above, or which are in the earth beneath, or which are in the waters under the earth, Ver. 4:Ver. 4. Thou shalt not bow down to them, nor serve them, Ver, 5.Ver. 5. In which passage are delivered,

1. The law expresse which is negative, and that prohibits,

1. The making of any Image as means of worshipping God, Thou shalt not make, &c.

2. The bowing down to them, or worshipping by them, Thou shalt not bow, &c.

2. The law implied which is affirmative commanding the true conceptions of God, and worship of him, according to his will.

Quest. 1. What is meant by the graven thing or likenes prohibited?

Answ. 1. In the letter, all graven carved, molten work for representation of any thing, as the first word noteth, & all painted pictures or images to resemble persons and things. 2. In spirit, and inward meaning, all vain Imaginations and conceits, misrepresenting God, or presenting other things for him.

Quest. 2. What are the things to which these relate?

p. 893Answer. 1. Things in heaven, invisible as God himself, &c. Or visible as sun, moon. 2. Things or starres on earth, as men, beasts, fowl and creeping things. 3. Things in the waters, as fish,Secundum Vulgus. &c. Which are said to be under the earth, because the waters seeme so to be, and elsewhere the earth is said to be founded upon the seas, Ps. 24.2. However elsewhere the earth is said to be covered with the deep, Ps. 104. Ver. 6.

Quest. 3. What is it to make these images and likenes?

Answer. 1. Simply to frame them by making, and casting, carving, or painting, and the like. 2. The term, end or scope of making these, which is a mans self, thou shalt not make them for thee, i. e. for thy use, as to worship by them. Otherwise some representations of creatures may be made; but none at all of God, that is sin; the very making of an image of him.

Quest. 4. What is meant by bowing down to them, and serving them?

Ans. 1. All reverence, as kneeling, kissing, lifting up or spreading hands unto them, worshipping, or offering to them 2. All use of them as means of worship, so as to worship or serve God by them. This is an abomination here forbidden.

Quest. 5. What is carried in the affirmative part implied?

Answer. 1. In general a command to worship God onelyonly according unto his revealed will, and that is spirit and truth. 2. In special to have Gods Spirit the principle of worship, Gods law the onelyonly rule, and Gods glory the onelyonly end. To this may be added as here included all commands to destroy all images or means of false worship, which are frequently mentioned.

2. The reason pressing this law is added in part of the 5^th and 6^th verses which is gathered from the consideration of the law given in these particulars,

1. In his being, I am Iehovah he that was and is, &c.

Ver. 5.2. In his relation, I am thy God, thy redeemer and husband, so he declareth himself in Covenant.

3. In his attribute proper to an husband, I am a jealous God, loving fidelity in worship, and in fury pleading with the adulterous soul.

4. In his vindictive work of justice, I visit the iniquity of the fathers on the sons upon the thirds and upon the fourths of them that hate me. Ver. 5.

5. In his remunerative work of justice, And I do mercy unto thousands of them that love me, and of them that keep my commandments. Ver. 6.

Quest. 1. What is carried in Gods jealousy?

Ans. 1. Strength of love to such souls, whom he prohibits to deale treacherously. 2. Single desire of injoying souls in worship. 3. A careful eye least they miscarry in the performing it. 4. Extremity of rage against souls adulterous.

Quest. 2. What is carried in the vindictive threatning?

Answ. 1. The nature of the sin. It is perverse iniquity to make an image to serve it. 2. It is very infectious from fathers to sons to continue it. 3. The return of Gods visitation of vengeance, extended as farre as the infection goes, to the third & fourth generation of haters; such are corrupters.

Quest. 3. What is carried in the remunerative promise?

Answ. 1. The character of obedience to this law, such as love God, chast souls that keep f…om Idols. 2. Fruit consequent, keeping all Gods commands. 3 Good promised.

1. In its nature, Doing mercies.

2. In extent, Unto thousands.

3. In the true line, such as love God, fathers, and sons, and are chast in worship.

And informeth us.

D. 1. God-mans redeemer hath given him law for outward as well as inward respect unto him.

D. 2. No visible image or likenes of God must be made by men. It is an obomination.

D. 3. God must not be served or worshipped by visible shapes. It is Idolatry.

D. 4. Inward imagination-worship of God is grievous sin and spiritual adultery.

D. 5. God himself, and as himself is purely to be worshipped by his redeemed.

D. 6. Spirituality and truth in worship is the duty of man redeemed. Ver. 4. part of 5.

D. 7. God being Jehovah rejects all image-and inforceth onelyonly spirit-worship.

D. 8. Gods Covenant and married-relation to his people denieth adultery p. 894in image-worship, and commandeth fidelity in spirit.

D. 9. Gods Jealousy argueth image-worship to be adultery and spirit-worship fidelity to himself.

D. 10. Image-worship of God is a sure character of souls that hate him.

D. 11. False worship is an infectious sin, it runs in the blood from fathers to children.

D. 12. The jealousy of God visits with vengeance fathers and children to many generations, that hate him. Ver. 5.

D. 13. Fidelity of souls to God in true worship is the true love of him.

D. 14. He that loveth God in worship will truly keep all his commandments.

D. 15. Gods mercy and grace is reciprocal with the love of God in his true worship.

D. 16. Gods exercise of mercy is intailed by covenant upon all true worshippers to a thousand generations. Ver. 6.

3. The next word in the first table which is the third command, thus followeth,Ver. 7. Thou shalt not lift up the name of Jehovah thy God to vanity, for Jehovah will not clear him who lifteth up his name to vanity, — Not take the name of the Lord thy God in vain. The Lord will not cleanse him, &c. Septuagint. — Thou shalt not swear in the name of the Lord thy God causelesly, for the Lord will not justify him who shall swear by his name to falshood, Cald. Syr. Ar. Samar. and Vulg. as our English. This is the third way of expressing mans love to God with respect unto his name, which this precept injoyneth.

Quest. Do not all the commands in the first table concern Gods name?

Answ. Yea, the whole law beareth Gods name as the author and end of it; but more immediatly and objectively Gods name is held out in the first table, and variously in the precepts thereof. In the first the name of God essential was concerned, as to inward worship of him. In the second as to outward worship in ordinances. In the third as to all religious conversation toward it. In the fourth as to the preservation of his time for sanctifying his name therein.

Two heads are considerable in this precept.

1. The command itself delivered two wayes.

1. Explicitly, and so it is negative, forbidding sin, Thou shalt not take, &c.

2. Implicitly, and so there is an affirmative word commanding the duty contrary to the sin, which is, to take up and use Gods name as it is.

2. The reason inforcing this command, For Jehovah will not clear, justify or hold him guiltles, &c.

For the explication some questions must be answeared.

Quest. What is the burden of the negative precept?

Answ. Three things are to be opened here.

1. The object under prohibition, The name of the Lord thy God.

2. The act denied, lifting up to vanity, or taking it in vain.

3. The force of the negative term, or prohibition,

1. As to the object three terms are considerable in it,

1. Name.

2. Jehovah.

3. Thy God,

Quest. 1. What is meant by the name here of the Lord thy God?

Answ. The name of God is that generally by which God is made known to man, but this is twofold,

1. Essential, such as notes God himself in his being, such are the titles of his being, as Jehovah, &c. or of relation, as Father, Son, and Spirit, or of attributes, both incommunicable, as infinite, &c. Or communicable, as wisdom, justice, &c. God is in all this name.

2. Declarative, so the name of God is all that, which declareth or maketh him known, as his word, his works, his ordinances, &c. Ps. 138.2. The whole name of God in both these senses is to be understood in this commandement, but not so in the two former, for God himself in his being is inwardly and outwardly to be worshipped, but his works or word or ordinances are not to be worshipped, yet none of these must be abused or lifted up to vanity. The name of God therefore at the largest is here to be understood, none of his discoveries must be used as vanities.

2. The term of Jehovah here signifieth that eternal being which is signified by the name, therefore not the word in letters and syllables is here meant, as if it were unlawful to pronounce this name, as the superst tious Jewes conceive, but (that being) discovered by any name of his.

3. The term of relation thy God noteth to them,

p. 8951. The true God so discovering himself.

2. A God theirs by Covenant, therefore not to be abused by them. As to the second, which is the act denied. It is lifting up to vanity or taking in vain▪ where,

1. The end of the action is vanity.

2. The action itself.

Quest. 1. What is vanity?

Answ. It carrieth in it. 1. Emptines, nothing, Ps. 39.5. 2, A lye, Ps. 4.2.3. Fruitlesnes, without any good issue Isai. 30.7.4. All manner of sin, Ps. 119.50.

Quest. What is the action?

Answ. It is the lifting up this name to vanity, or taking it in vain, which noteth the abuse of this name of God to lye, to sin, to emptines, to no purpose, and this may be done outwardly, and inwardly, the law reacheth the Spirit. And all this in these wayes,

1. In opinions about the name of God, as misapprehension of it.

2. In profession toward God; as denial of trust in him, and conversation toward him, by abusing his works, and corrupting his word, not onelyonly swearing, but every abuse of Gods name is meant.

As to the third. The force of the negative is as strong here, as in other lawes.

1. It binds against making Gods name a vanity in any kind.

2. It binds at all times, never must this be done.

Quest. What is the weight of the affirmative precept implied?

Answ. 1. In generall it is to lift up the name of God to truth, and to make use of it in the whole extent of it, word, and works, as to sanctify it, make it a praise, and let it be known in our conversations, as being truth, in which our souls must put affiance, as our sure support. Under this general several duties are carried unto the several acceptions of the name of God, both essential and declarative, inward, works and ordinances, to use all in truth according to their natures, and to the great end of glorifying God in them, is no lesse than the duty here injoined.

Quest. What is carried in the reason of it?

Answ. 1. Something expressely, as God will not clear, justify, or hold him guiltles, but convince, and condemne every soul taking his name in vain, and not repenting. 2. Something implicitly, God will justify every one, that shall use his name worthily, and as becomes the greatnes, truth and holines of it; but not for it; but upon the account of Christ, in whom alone souls are justified.

It teacheth us.

D. 1. The name of God is dear to him, and should be fearful to his redeemed. The law hints this.

D. 2. God must not in any part of his name be vainly used, or abused as a vanity. The law forbid's it.

D. 3. God in all his name must be lifted up and glorified indeed, by his redeemed ones, even as he is. The law requires it.

D. 4. The law about Gods name is spiritual, and spiritually to be observed, both in prohibition and command.

D. 5. Every vain abuse of Gods name brings guilt on man, and God will hold him to it.

D. 6. In the sanctifying of his name God will justify his redeemed, Ver. 7.

4. The last word in the first table which commands the acting of love to God is the sanctifying of his time, and the whole is delivered in the 8.9.10. and 11 verses as followeth, Remember the day of Sabbath to sanctify it, Ver. 8.Ver. 8. Sept. of Sabbaths. All readings els singularly. Sixe dayes thou shalt labour and do all thy works, Ver. 9.Ver. 9. Sept. Cald. Sam. Ar. Syr. the same, But the seventh day is a Sabbath to Jehovah thy God, thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant, nor thy handmaid, nor thy cattel, nor the stranger who is within thy gates, Ver. 10.Ver. 10. — Thy oxe and every beast of thine, Sept. — In thy city, Cald. Syr. — In thy house. Ar. For in sixe dayes Jehovah made the heavens and the earth, the sea, and all that are in them, and rested in the seventh day, therefore Iehovah blessed the Sabbath day & sanctified it, Ver. 11.Ver. 11. Blessed the seventh day, Sept. gave them rest on the seventh day, therefore blessed the seventh day, &c. Ar.

In this whole passage we have to note,

1. The law of God positive, Remember, &c. Ver. 8.

2. The law of God permissive, sixe dayes, &c. Ver. 9.

3. The law of God negative, but the 7^th, &c. Ver. 10.

4. The reason of the whole, for in 6 dayes, &c. Ver. 11.

Quest. 1. What must be understood in the positive law?

Answer. These terms must be opened to the understanding here.

1. The object immediatly and properly p. 896concerned in this command, this is the day of Sabbath, about which we must know,

1. That it is a day natural, such a portion of time as a day denoteth; and this not as a circumstance of duty as in other commands, for every duty requireth its time and season, but as the substance of the duty commanded.

2. That the name of Sabbath imposed on it, is the natural name of it, noting it to be the day of Gods rest, which after other dayes & works created, he made for man to take up his rest weekly in God.

3. A weekly day. The seventh day, not the sixth, or any other in it, and this weekly to return.

4. Reciprocal, not because it was the seventh from the creation was it stablished, but because the Sabbath for that time, &c.

2. The act immediatly here commanded is to sanctify this day of Sabbath, which work of ours stands in conformity to the act of God, in his sanctification of the day, as afterward is urged in the reason; which consisted,

1. Not in any positive holines infused, whereof dayes are not capable, but relative onelyonly, with respect to God himself, and for his use.

2. In setting it apart from common dayes.

3. In putting his name upon it, The holy of the Lord.

4. In appointing it for communion more solemne with his creatures, thereby to give out holines and blessing to them. Now o… conformity hereunto stands,

1. In calling the Sabbath, the holy of the Lord, &c. which is the acknowledgment of it in our minds.

2. In laying out our affections thereon, by calling it our delight, and having our pleasure on it.

3. In sanctifying and blessing the Lord in it, with bodies and spirits thorough all duties of holines, Isai. 58. ver. 13.14.

3. The duty more remote, and which is in tendency to the former act of sanctifying, is, remembring to do this, that is, to sanctify the Sabbath. This is commanded equally, and in the first place to charge the memory of Gods redeemed with this duty. The word is observed, to be an infinitive,foreign read, like a gerund in remembring, and by supplying an imperative, it is read by some emphatically In remembring remember. Which is usual with Hebrewes to note seriousnes, carefulnes and circumspection in remembring. Now memory of a duty, supposeth the knowledge of it before, and carrieth here retention of the duty known, and injoyned, as the remembring our Creator, is the retaining of him as creator in our hearts, Eccles. 12.1. And in order to this his law injoyneth us to remember his Sabbath to sanctify it, and God our Creator, and Redeemer in it. This stands

1. In a retention of mind, keeping fast the knowledge of the Sabbath, as Gods holy day.

2. In a retention of love, affection, and delight, to keep it fast in our hearts.

3. In a retention of practise, by keeping close to all those holy duties, whereby the Sabbath must be sanctified; this phrase therefore of remembring, Moses openeth by another, that truly noteth retention, keep the Sabbath day to sanctify it. Deut. 5.12. Ver. 8.

Quest. What is the meaning of the law permissive?

Answ. These particulars are to be opened herein,

1. The contents of the law which are carried,

1. In the object of the command, All thy work.Ver, 9.

1. The nature of it is work, that is work of general calling, wherein men are imployed in the world, as plowing and trafficking, work mechanical, or liberal arts, such as God injoineth on man to be done with all diligence, no sin, but work can here be allowed.

2. The propriety, thy own, that is such as are thine, allowed of God, in contradistinction unto Gods works on his Sabbath.

3. The universality of it, all thy works

2. In the action injoined by this law, thou shalt labour and do the works of honest callings. Wherein,

1. Travel, pain, and industry are commanded, no idlenes allowed.

2. Diligence, circumspection and industry is injoined, labour and do all thy work.

3. The time allotted, Sixe dayes, in contradistinction to the Sabbath. These for honest labour.

2. The force of this law is,

1. Preceptive for mens following their honest callings in those dayes allotted.

2. Permissive, and indulgent to give man sixe dayes for one.

3. Yet not exclusive of duties to God ordinary every day, nor of extraordinary duties when God calls for them, Ver. 9.

Quest. 3. What is the meaning of the negative law?

Answ. Herein we have to consider these particulars,

1. The day stated about which the law proceed's,Ver. 10. But the seventh day is the Sabbath of or to Jehovah thy God,

1. The adversative particle sets this day against the former sixe. As for sixe dayes God giveth them to you for your honest labours, but the seventh is none of yours.

2. The day excepted is by the numerical name pointed out; the seventh day, p. 897and that so called from the creation.

3. The use of this time, it was to be a Sabbath as before explained.

4. The propriety of this day, It was Iehovah's thy God; his name is upon it, and he owneth it as his peculiar, yet this proposition is not convertible. This seventh day is the Sabbath, therefore the Sabbath is onelyonly this seventh day. For the number was alterable from the seventh to eigth, but the Sabbath is eternal to abide for ever with man.

2. The law negative about it, Thou shalt do no work, &c. Here note,

1. The subject is twofold,

1. Principal as man, and he considered orderly.

1. Men superior. Thou Father, &c.

2. Men inferior, son, daughter, servant, handmaid, and stranger, within thy gates, and under thy power.

2. The accessory subject is the beast, which is instrumental to man in his labour, and therefore for mans sake is here mentioned. Oxe and asse are mentioned by way of explication, Deut. 5.14. And God commands mercy for the beast, Pro. 12.10.

2. The evil prohibited, wherein note,

1. The nature of it, it is work, lawful, common imployment at other times.

2. The propriety, it is mans own work, opposit to Gods work required in his Sabbath, mans own pleasures, words and wayes, Isai. 58.13. Otherwise Gods works of piety, charity, and necessity must be done, these are his, and not mans, Mat. 12.10, &c.

3. The universality. All such works of man are forbidden,

4. The time of prohibiting these, it is onelyonly the Sabbath day. All this is in the negative law, Ver. 10.

Quest. What meaneth the reason of the law?

Answ. It referreth to both parts negative and affirmative; and giveth cogent undeniable reason for both; the whole consist's in two heads.

1. In Gods exemplary work.

2. In his work of institution.

1. The force of the first appeareth thus, that which God hath done as an example, it is just and necessary that men should do, but thus God did teach men, ergo, &c. The assumption here is onelyonly laid down in two parts,

Ver. 11.1. In sixe dayes Iehovah made heaven and earth, &c. What God did in point of work, it is just and reasonable for man to do, but God did his work in sixe dayes, shewing man the dayes of labour; therefore man must do his works, unto which he is called, in the time exemplified.

2. God rested the seventh day, that is, ceased from all the works which concerned the outward life of man, and now on the seventh day he maketh a rest for his soul; what God did exemplarily for mans souls good, it is just and reasonable for man to follow; but on the Sabbath God rested to make a rest for man, therefore it is reasonable man should cease from his labours, and rest with God upon his Sabbath.

2. Great reason is there in Gods work of institution, Wherefore Iehovah blessed the Sabbath-day and sanctifyed it. Had not this bin added it might be doubtful, whether Gods act were exemplary, but this being joyned cleareth that matter, and addeth a further reason thus. That day which God hath blessed and sanctified for mans sake, all reason will require man to remember and sanctify it, but Jehovah hath blessed and sanctified his Sabbath, ergo, &c.

Quest. Is this command moral in whole or part?

Answ. It is wholly moral as other of the ten words, onelyonly something is moral-natural, which is time itself, whatever God should require of creatures for his worship; and something moral positive which is the first seventh day, which God intended; then called the 8^th. Ezek. 43.27.

Quest. What is properly morall in it?

Answer. Gods Sabbath, by which he meant the time of rest, on whatsoever seventh day he should set it; which now is upon the Gospel-seventh, which God made in his sons ceasing from his laborious pains in redemption. To these and the large confirmation of the truth of the same, I must referre to a larger treatise on this command.

We learn from it.

D. 1. The memorial of God in his time of worship is a special argument of love to him.

D. 2. Gods Sabbath is his time strictly injoined by his law for his solemn worship.

D. 3. This day God strictly chargeth upon mans remembrance to sanctify it, Ver. 8.

D. 4. Large time hath God allowed man for his honest labours, none for sin. Sixe for one, Ver. 9.

D. 5. Gods Sabbath was determined upon the seventh day from the creation, but not reciprocal.

D. 6. Gods seventh-dayes Sabbath is his own day.

D. 7. No work of mans own must be p. 898done on Gods Sabbath; but what God alloweth.

D. 8. All orders and ranks of men are obliged strictly unto obedience hereunto.

D. 9. Fathers and rulers must see Gods Sabbath not to be profaned by any under their power.

D. 10. In commanding men to rest, God provideth mercy for beasts, Ver. 10.

D. 11. Gods works on the sixe dayes shew men their due time of labour.

D. 12. Gods rest from his works makes a rest for men from theirs.

D. 13. God hath blessed the Sabbath to blesse man thereby.

D. 14. God hath sanctified his Sabbath to sanctify men therein.

D. 15. Gods Sabbath is made for the most spiritual good of man.

D. 16. The greatest reason is that man should remember Gods Sabbath ever to sanctify it, Ver. 11.

2. The commands of the second Table now follow which are 6 words. All subordinat to that second great command, Thou shalt love thy neighbour as thy self, The expression of which the Lord requireth of his redeemed in sixe eminent works injoined,

1. In keeping order in relations, Com. 5.

2. In preserving the life of neighbours, Com. 6.

3. In securing the chastity of neighbours, Com. 7.

4. In preserving the estate of neighbours, Com. 8.

5. In maintaining the good name of neighbours, Com. 9.

6. In the innermost desire of good in all related, Com. 10.

That which concern's the keeping of order is the first law in the second Table, as that which concern's the life and prosperity of the universe; the chief thing to be regarded before personal interest. This command in terms runs thus,Ver. 12. Honor thy Father and thy mother, that thy dayes may be long on the ground or earth which Jehovah thy God giveth thee, or that they may prolong, &c. By prayer and blessing, — That it may be well for thee, and that thou mayest be of long time upon the earth, Sept. which the Apostle keepes in his pressing this command, Eph. 6.3. All readings are to the same sense. — That thine age may be long in the country, &c. Ar. — Thy dayes may be multiplied, &c. Syr. In this command occurre to observation two particulars,

1. The command itself, honour thy Father, &c.

2. The reason in forcing it by way of promise. That thy dayes, &c.

Quest. What is imported in this command?

Answ, 1. The command expresse, which is affirmative. 2. A command implied which is negative, forbidding the evil contrary to the duty commanded.

1. In the affirmative precept forasmuch as it is relative, we must know, that though the duty of one relation onelyonly be expressed, the duty of the other is necessarily carried in it, so that we have two affirmative precepts,

1. Concerning inferiours dutyes to superiours.

2. Concerning superiours dutyes unto them.

The first is here honour thy Father. &c.

The second is, walk honorably to children, &c.

Quest. 2. What is the subject of the first of these?

Answer. Each particular person who is capable of the name of a child, either son or daughter among the redeemed of the Lord. Such are,

1. All inferiours in families, wives, children and servants.

2. All inferiours in states, as all subjects unto superiour powers.

3. All inferiours in the Church as members with respect unto Pastours, &c.

Quest. 3. What is the subject of the second?

Answer. All such as are stiled fathers and mothers, that is, all superiours in families, states, and Churches. These interchange in the two precepts.

Quest. 4. What is the duty of the inferiours?

Answer. To honour father and mother, which according to the various acceptation of those superiour relations must needs be diversified,

1. As to natural parents the duty standeth,

1. In fearing or reverencing them, Levit. 19.3.

2. In obeying them in the Lord, Eph. 6. Ver. 1.

3. In sustaining them in age and wants, 1 Tim. 5.

2. As to civill parents and ecclesiastical, the honour due to them consists,

1. In esteeming them as fathers in place.

2. In submitting unto them in the Lord.

3. Paying all just dues unto them, Rom. 13.5. And giving them in the Church double honour, 1 Tim. 5.17.

p. 899Quest. 5. What is the duty of the superiour order as parents in every respect?

Answer. 1. To walk honorably before their inferiours and so deserve honour from them by doing their special duties towards them. As parents to nurture their children in the Lord, husbands to give honour to wives as the weaker vessels, Magistrats to do justly, and rule over men in the fear of God, Pastors and Ministers to labour in word and doctrine, and be examples of the flock. All which elsewhere I have largely opened, therefore shall not inlarge in this place.

Now that both these orders are carried in this law is evident,

1. From the perfection of this law as well as others, which must provide for all orders of neighbours, therefore for superiours as well as inferiours.

2. From the interpretation of the Prophets, who make known the will of God, as to the duties of all these children and parents in their several acceptions.

Quest. 6. What is the negative law implied?

Answer. It concerneth also both parties in these orders, and forbiddeth under the pain of Gods curse, any disorderly walking eirher of inferiours to superiours, or of these to them; which is in doing any thing contrary to the duty commanded, or in omitting any thing of the duty injoyned which may easily be known by considering, what in this law and by the Prophets, God requireth of these orders.

Quest. 7. What meaneth the reason added?

Answer. 1. That which is expresse in it is a promise, and that the Apostle noteth, that it is the first commandement with promise, that is, the first of the second table, for there is a promise before ex…ressed in the second precept of the first table, and one implied in the fourth, but as this is to incourage the affirmative duty, so implied is a contrary threatning to deterre from breach of this law.

Quest. 8. What is the good here promised and to whom?

Answer. 1. The subject of this promise is the soul that perform's this duty, be he Jew or gentil, either of superiour or inferiour rank; for as the duty is commanded upon one part of relation yet includ's the other, so also the promise concerneth all that obey of either party, parents or children. 2. The good itself is longevity upon earth under the injoiment of Gods love therein; without which, the longest age ends with a curse, Isai. 65.20. Neither did this concern Israel onelyonly in their land but every obedient soul in all parts of the earth, where God should set them, so the Apostle extend's it Eph. 6.3. Wherein distinctly are,

1. Gods special love to thes… which is alwayes carried in promise; this being the natural issue of love.

2. A sutable portion of good here in this life.

3. A sufficient age as time of injoiment here, before God take them unto glory; all this in grace.

Quest. 9. What is the threatning implied to the disobedient?

Answ. 1. Gods hatred and displeasure. 2. Portions of evil upon earth. 3. Cutting off at last in Gods displeasure. Such expressions note it. The ravens, &c. Prov. 30.17. 2 King. 2 26.

Quest. Do not the rebellious usually injoy better, and live longer in this world than the righteous?

Answ. 1. As to sense somtimes it may be so. 2. Yet rebellion never hath Gods love in any portion. 3. The longest age of sinners, must expire with a curse, that torment's to eternity. But God dealeth graciously with his righteous ones.

Which instruct's us.

D. 1. God hath a set law of order among men for the due exercise of love among neighbours.

D. 2. The observation of the law of order is first needful to be done, that other duties follow.

D. 3. Family-order is Gods law wherein the parts thereof may mutually exercise love.

D. 4. Children by obedience, reverence, and piety must honour and act love to parents according to the law.

D. 5. Parents must walk honourably to children, and by good nurture, and care expresse love to them.

D. 6. Wives by submitting to their husbands in the Lord, and husbands by giving honour, must act love mutually.

D. 7. Servants by sincere subjection and masters by an equall care of doing them good, must act love.

D. 8. Magistrates by ruling well p. 900and subjects by obeying in the Lord must act love together.

D. 9. Members in the Church by submitting to the word, and ministers by teaching and waiting over them must perform the law of love.

D. 10. Gods love in promise is upon all obedient to this law.

D. 11. Gods promise carrieth all that is truly good in things of this life and length of dayes to the obedient.

D. 12. Promise to obedience includes threatnings of curse to rebellion: sinners are accursed. Ver. 12.

2. The next word or command in the second Table concerneth the life of our neighbour;Ver. 13. and is shortly given thus, Thou shalt not kill, The same is reported, Deut. 5.17. Readings agree in sense. — The life or soul Cald. add's. The word used Ratsach is observed to be meant onelyonly of man. This law also is negative, but as noted, it must include the affirmative. The first forbids the taking away of our neighbours life, and the second commands the preservation of it.

Quest. 1. What is the meaning of the negative law?

Answ. Herein shortly occurre,

1. The subject to whom it is given, which is every man, to whom the moral law belongeth, all that are capable of redemption.

2. The object, concerning whom this law is made, is our neighbour, every man with whom we have to do, or that may stand in need of us; and more specially the life of this neighbour is here provided for in this law, that it may not be injured.

3. The act denied hereabout is the killing or taking this life away by violence; which act (the law being spiritual) is best interpreted by Christ, who discovereth this act to be done three wayes,

1. In thought-murder, when men meditate enger, and wrath, and malice against their neighbours.

2. In word-murder, by threatning and speaking against his life, by scorning and mocking unto death.

3. In deed - or hand-murder, when willingly, and wilfully any taketh away the life of another, Mat. 5.21.22. All this is forbidden.

Quest. 2. What is the meaning of the affirmative law?

Answ. The subject and object are the same in it; the act here commanded is all that needs opening, which is contrary to that of killing; and therefore must note, all care inward and outward for preserving and comforting the life of our neighbour, yea though he be an enemy; and this consists in dutyes opposit unto the former sins forbidden.

The contents follow.

D. 1. God, next to the life of the universe which stands in order; provideth for the life of every person.

D. 2. Gods spiritual law forbids as much as a thought of evil against the life of our neighbour.

D. 3. Neither tongue, nor hand must do violence to the life of man, by Gods law Gods command injoineth us by thought, word, and deed to preserve our neighbours life as our own. This is love. Ver. 13.

3. The next word or precept of the second Table which is the seventh of the ten, concern's the body of our neighbour, for the keeping of it pure, and spotles from pollution; which is next considerable unto the life of man; it is thus also shortly given us, Thou shalt not commit adultery, Ver. 14.Readings agree. Here also we have a double law given us,

1. Negative forbidding some evil to neighbours.

2. Affirmative commanding some good unto them.

Quest. 1. What meaneth the negative law?

Answ. The same terms are in this as in the other.

1. The subject is every man, and woman made under the law of God, and who need redemption by him.

2. The object is our neighbour generally, but in special the bodies of our neighbours, both men, and women; which should be temples of the holy Spirit. These we should look to keep from this defilement. Now though this be the object expressed; yet all creatures that may be abused to any uncleannes, as bestiality, &c. must needs be comprehended.

3. The act prohibited, Thou shalt not adulterate. foreignThe word here used notes usually the act of adultery. Another is used to note fornication; but they are neither tied up so strictly. Herein Christ giveth us the best interpretation also. The evil forbidden and the principle of obeying are considerable.

p. 9011. The evil forbidden carrieth in it these things,

1. All heart-uncleannes in first motions.

2. All tongue-uncleannes in words and speeches.

3. All bodily uncleannes by eyes, eares, or other members, Math. 5.27. And this.

1. In all kinds, self pollution, fornication, adultery, sodomy, bestiality, &c.

2. In all occasions of it, or means tending to uncleannes, unclean society, spectacles, and occasions of drawing into such evill.

2. The principle of obedience, in denying this, must be, love to God, and our neighbour, and that spiritual and sincere, if it answear Gods law.

Quest. 2. What doth the affirmative law import?

Answ. 1. The same subject and object as before mentioned. 2. The good here commanded is the onelyonly thing to be stated. Of which the work and the principle must be considered.

1. The work itself is Purity, which we are to preserve in our neighbours and ourselves.

1. A pure frame of Spirit is required.

2. A pure acting towards our neighbours, and ourselves.

1. In pure thoughts.

2. In clean speeches.

3. In all chast actions. And in a strict observation of all pure means, to preserve man in this frame of cleannes.

2. The principle of this also must be love to God and man; and that from a pure heart, and faith unfeigned, if it answear Gods law, 1 Tim. 1.5.

Learn we from it.

D. 1. Next to mans life Gods law provides to keep mens bodies from pollution.

D. 2. Gods pure law forbid's all unclean thoughts, words, and deeds, that may defile mans self or neighbour.

D. 3. Gods holy law injoineth, all his creatures to purity, and chastity, in thought, word, and deed, and use of all means tending thereunto.

D. 4. True love to God and our neighbour is the onelyonly fulfilling of this law of God, Ver. 14.

The next precept of the second Table which is the eigth in the general number concern's love to our neighbour to be expressed in seeking his good as to his outward estate and livelyhood, expressed in these words, Thou shalt not steal, Ver. 15.Readings all concurre. To the understanding of this precept, the matter of it, the principle of doing it, and the rule of it are to be considered.

1. The material contents of this law are two precepts,

1. Negative which is expresse, Thou shalt not, &c.

2. Affirmative which is included, thou shalt preserve.

Quest. 2. What is the meaning of that negative word, Thou shalt not steal?

Answer. 1. The object concerned which must be such matter as is subject to stealing, and belongeth to our neighbour.

1. All real, external, good needfull for life, as corn, &c. Exod. 22.

2. All good things tending to the comforth of life, as children, servants, cattel, &c. Yea the very hearts of friends and relations, Deut. 24.7.

3. Such good as concern's the souls of neighbours, which the Prophet notes as matter that may be stolen, which is the word of God, Jer. 23.30.

2. The act forbidden which is stealing, i. e. an injurious or wrongful taking away that good which is our neighbours, which may be considered both in the acts and adjuncts.

1. This act of stealing may be done,

1. By secret theeving, as those that privately take away, as opportunity serveth, Jer. 49.9.

2. By fraudulent dealing, in over-reaching, or cheating neigbours, denying them their due, 1 Thess. 4.6.

3. By violent taking and spoiling, Isai. 1.2.3.

2. The adjuncts to this act from the instruments acting may be these,

1. Heart-stealing, when in mind it is purposed, Mat. 15.19.

2. Tongue-stealing when men speake to take away the right of neighbours, Luk. 19.8.

3. Hand-theft, by actual taking away mans livelyhood as by violence, fraud, usury, oppression, and the like, Ex. 22.3. Levit. 10.13. All this is forbidden, not to do evil to any of our neighbours, superiours, equals, or inferiours.

Quest. 2. What is carried in the affirmative precept?

Answer. That we seek our neighbours good, and preserve him in state, and livelihood.

1. All our thoughts and inward affections are to be imployed in this.

2. All our words and speeches should tend to do them good.

3. All our actions should be, to the p. 902same purpose to procure their good, both to superiours by giving them dues, and to equals by dealing them right, and to inferiours, and needy to supply their wants. No lesse is here commanded,

Quest. 3. What is the rule by which men must steere in abstaining from the evill and doing good to these neighbours?

Answer. Mans self, so is the general law, love thy neighbour as thy self, and the exposition of Christ, as ye would that men should do unto you, so do ye to them, &c. Math. 7.12. OnelyOnly we must understand self regularly, not left to its own lawles lusts; and then we may gather the rule of acting to our neighbours welfare as with respect to the negative law thus.

1. No man ought to get any outward estate for himself injuriously, Pro. 21.6.

2. No man may lawfully keep that which is gotten unjustly, as Ahabs case to Naboth, 1 Kings. 21.19.

3. No man may waste his own outward estate wickedly, Luk. 15.13.

None of these things also must be done to our neighbour.

As to the affirmative this also must be noted,

1. That mens inward thoughts, desires, and resolutions for seeking their own good together with their indeavours, be moderate according to Gods will, Mat. 6. Ver. 32.

2. That mens labours in getting good, be just and upright Levit. 21.14.15.

3. That men use diligence, and industry in all honest means, 2 Thess. 3.12. Pro. 10.4.

Now according as thus God would have men seek their own outward livelihood; so he would have them to seek their neighbours; onelyonly observing,

1. Order, to do right to self first; that is the rule.

2. Measure, not so much is required to neighbours, as to thyself.

3. Manner, with the same sincerity must we mind our neighbours good, as our own, to suffer, and rejoice with them.

Quest. 4. What is the principle of doing this?

Answ. Love to God, and conscience of his law, together with love to men according to Gods will, which alone fulfilleth Gods will.

These duties here.

D. 1. No man by the law of God must either get or keep outward good to himself, by false wayes.

D. 2. No man by the law of God must spend and waste his estate wickedly.

D. 3. Every man by Gods law must lawfully get, and keep his estate for himself and family.

D. 4. Next for mans life and body God provides for mens estates to live.

D. 5. No man by Gods law must spoil his neighbour, or hurt his estate no more than his own.

D. 6. Every man by Gods law is bound to prosper his neighbour in his estate, as themselves.

D. 7. Love to God and neighbour can onelyonly in truth fulfil this law, Ver. 15.

5. Now followeth Gods law which provideth for the good name of our neighbour, and is the 9^th in the general number. It is given in these terms with ours,Ver. 16. Thou shalt not bear false witnes against thy neighbour. — Thou shalt not answear, Heb. — Thou shalt not falsely testify a false witness, &c. Sept. About this law also we have the matter, rule, and principle of obedience to consider,

1. The matter of this law is a double command.

1. Negative prohibiting hurt to our neighbours name.

2. Affirmative commanding to preserve it.

Quest. 1. What meaneth the negative law?

Answer. The understanding of the object and the act will clear it up.

1. The object, here concerned generally considered, is a mans neighbour, as in all the rest of the second table, but more especially the formal object of this law, is the name, fame or credit of our neighbour.

2. The act of evill against this forbidden is, as we read bearing false witnes, or answearing a testimony of falshood about him. Now this act is external, and properly in the letter it concern's the tongue the instrument of speech; but being a spiritual law it must certainly reach the inner man. In this all evill-speaking to, or of our neighbour, is expressely forbidden, with the very first causes, occasions, or adjuncts of it. Now according to the various consideration of the subject to whom this law is given, these evils may be diversified, as,

1. Man being considered in a common station, as we are in our privat stations one to another, and so he may be guilty in thought, word, and deed,

1. There may be heart-hurting of the neigbours name, by evill thoughts, or inventions p. 903of hurt by causeles jealousies, by sinfull desires of the neighbours fall, that there might be just occasion to reproach; and delight in it, 2 Sam. 19.25. Ps. 52.

2. The evill of the tongue is here forbidden against neighbours credit,

1. By speaking false things to reproach.

2. By upbraiding infirmities.

3. By scorning them by word.

4. By whispering.

5. By backbiting.

6. By cursing.

3. Evill against the neighbours name indeed is committed by other members: there is ear-false witnes in hearing reproaches, and eye-false witnes in seeing abuses of neighbours, and conniving, and handfalse witnes by writing defamation, and foot-reproach by spurning, & countenance-defaming by yeering, &c.

2. Man considered in special orders transgresseth this law, as,

1. Judges in doing evill to neighbours by partiall hearing, corrupt inclining to respect persons, and giving wrong sentence to mans hurt in his name.

2. Plaintifs sin, by false accusation malicious suborning others to attest evil, contentious prosecutions of neighbours to reproach.

3. Defendants sin in this case, by denying truth and evading justice by unlawfull means to the detriment of the neighbours credit.

4. Witnesses sin by denying to witnes truth, and by bearing false witnes in any kind or way, to the hurt of their neighbour. In all these wayes the law of God forbids hurting the neighbours name, and no lesse in lawyers, and jurers so we have a brief view of the negative law.

Quest. 2. What meaneth the affirmative law?

Answer. The contrary duty of seeking and preserving our neighbours credit, by thought, word, and deed is the summe of this Psal. 15.3. Thinking truth, speaking truth, and doing truth to and about our neighbours name or credit, is the summe of this precept; at no time must we hurt his name, and at all times when we are called thereunto must we by truth preserve it. And this concerneth all the several serts of persons in the negative part.

Quest. 3. What is the rule of doing all this?

Answ. Mans self, and his own name or credit; this he must not hurt but preserve as a precious oyntment by truth, and no lesse must be careful to do, as to his neighbours credit.

Quest. 4. What must be the principle of obeying this?

Answer. Love out of a pure heart, a good conscience, and faith unfeigned, this fulfils the law.

This informeth us.

D. 1. Mans good name and credit is dear to God, whose law is given to preserve it.

D. 2. No man by falshood or wickednes must reproach his own credit.

D. 3. Every man must preserve his own good name by doing truth.

D. 4. No man must hurt his neighbours name by falshood, any more then his own.

D. 5. Every man in all ranks is bound in thought, word, and deed by truth to preserve his neighbours credit, as his own.

D. 6. Love onelyonly out of a pure heart can inable souls to keep this law. Ver. 16.

6. In the last place followeth the last precept in the second Table, which is also the last of the ten words mentioned, Ex. 34.28. Deut. 4.13. and the 10.4. Thou shalt not covet thy neighbours house, &c. thou shalt not desire thy neighbours wife neither covet thy neighbours house, &c. Deut. 5.21. — His field added. Readings agree in the matter. To the opening of this the three former heads must be opened. The contents, rule, and principle of obedience to this law,

1. The contents of this law are in a double command,

1. Negative, as expressed, Thou shalt not, &c.

2. Affirmative as implied, Thou shalt, &c.

Quest. 1. What is the meaning of the negative precept

Answer. The understanding of object and act forbidden will clear this.

1. As to the object, it is considerable,

1. In the expresse materiality of it, and so all particulars mentioned, are things proper to our neighbour, house, wife, man, maid, oxe, asse, and all that properly is our neighbours.

2. In the formality of it, and so it is all that which God in his will prohibits, either toward God or man, for therefore our neighbours good must not be coveted because God forbid's it, and upon the same account nothing which God forbid's, must be lusted for. It is therefore put indefinitly without any object determining the act by the Apostle, Thou shalt not covet. Rom. 7.7.

p. 9042. As to the act which is one word doubled here, Exod. 20.17. but Moses useth two words,foreign Deut. 5.21. both note a vehement desire, but that is not all in this place; here it expresseth an irregular desire, contrary to Gods will, which in scripture properly is called lust. Note,

1. That here expressely the first act of lust is forbidden, as such an irregular motion of the soul against God.

2. That naturall desire in itself is not forbidden, for it is Gods creature.

3. That lust forbidden is not limited to sensitive faculties, but to all intellectual.

4. That all motions inward from first to last are comprehended under this lust, imaginations, reasonings, determinations to evil forbidden, all the secret effects of original corruption, which consist in the depravation of our nature.

Quest. 2. What meaneth the affirmative law?

Answer. The law plainly is from the inward man to will, what God willeth in all things, tending to our neighbours good, in all which God offereth to be desired of us; which indeed is the pure acting of will and affections, and all inward motions of soul to prosecute the will of God; pure nature, pure thoughts, pure resolutions, &c. both to our neighbours, & in the procuring of all good to them, and theirs, and to our God in all things concerning his glory.

Quest. 3. Was not all this forbidden and commanded in the foregoing lawes?

Answer, 1. The whole law is spiritual and doth reach hearts. 2. Distinction of commands is made by the will of God and not by the act of men God knowing best to order and number his lawes. 3. In other commands secret motions to sin were but forbidden reductive here simpliciter. 4. God hath given this ex abundanti, to make plain his will to man. 5. This giveth the perfection of the law of God whereof himself is witnes, and judge, and not men.

Quest. 4. What is the rule of obedience herein?

Answer. Mans self-love rightly stated; that as he desireth to injoy his own lawfully▪ so he should desire his neighbours injoyment of all his own; & not covet any thing from him.

Quest. 5. What is the principle of acting this?

Answer. Love also, such as God requireth to himself, and commandeth to our neighbour, which must be spirituall and sincere.

This teacheth us.

D. 1. The law of God reacheth and discern's the secret, in ward parts, the thoughts of men.

D. 2. Gods law requireth heart-duty to our neighbour as to himself.

D. 3. The perfection of Gods law is to prohibit lust, and command mans heart to be with God.

D. 4. Gods law expressely forbid's the first motion of lust after the neighbours good from best to worst.

D. 5. Gods law strictly commands to desire our neighbours good with our hearts; in all his propriety.

D. 6. House and wife, servants and cattel are Gods distinct care to preserve to men from covetousnes.

D. 7. Gods law binds men from coveting neighbours good, and to desire their injoyments as their own.

D. 8. All that lust is prohibited, which desireth any thing that God forbids.

D. 9. True love to God and man alone can perform obedience to this law.

D. 10. It is Gods peculiar, as to be lawgiver so to be witnes and judge alone of the secret actings of mens souls either lusting against his will or longing for it, Ver. 17.

3. The last general head of this Chapter contains the consequents of this law-giving from Ver. 18. to the end, which are these two generally.

1. The peoples resentment of this terrible giving of the law, Ver. 18.21.

2. The Lords adding some appendices to this moral law, Ver. 22.26.

In the first of these we have to note also,

1. The peoples demeanour related, Ver. 18, 19.

2. The carriage of Moses unto them, Ver. 20.

3. The issue of both, Ver. 21.

1. As to the peoples carriage, it consist's in these actions as they are recorded.

1. Their perception or observation of Gods appearance and discovery to them, And all the people saw the voices, and the lamps, Ver. 18.and the voice of the trumpet and the mountain smoaking Syr. Sep. Onk. Vulg. same.—Heard the thunders and saw the lamps, —Apprehended the voice and the flame, &c. Ar.

1. The subject affected here set out in the universality of it, All the people, that is the whole congregation of Israel, from p. 905the greatest to the least, according to their capacities.

2. The affection or resentment upon them, they saw, which Moses in the repetition of this, Deut. 5.23. expresseth ye heard the voice, some render it generally by perceiving, others apply particular senses to their objects, they heard the thunder and voice of trumpet and saw the lights, under this term of seeing then must be understood, a clear and deep impression of this terrible law-giving upon their minds, and senses, their reason was affected in their apprehensions and all their inward and outward senses with their objects respectively, by the terriblenes of voices, &c.

3. The objects affecting them thus are here expressed,

1. Voices which were thunders.

2. Lamps or lights which were the lightnings.

3. The voice or terrible sound of the trumpet.

4. The mountain smoaking, All dreadful things which might overwhelm sense.

Quest. Did they hear or see nothing els?

Answ. Yea doubtles the voice of words, or the law itself given, which they could not bear as the Apostle noteth, Hebr. 12.18.19. But these here are expressed, as noting the terrible manner of delivering those ten words or lawes to Israel.

Quest. How could they hear those words for the voices of thunders, &c?

Answ. Easily, for doubtles the voices were not altogether but successively, so that they did not trouble nor confound one another, but distinctly delivered, that the people did hear and see all these terrible discoveries as they were acted: and as to the voice of words, it is probable that it was no lesse terrible than the other, upon which account they could not bear them.

2. The next carriage of the people is expressed in their motion, upon the former impression made, And the people saw and remooved away and they stood afarre of, Readings are to the same sense but various rendrings. — And all the people being afraid stood afarre of, Sept. Vulg. Saw and trembled, &c. Onk.—The people feared and remooved; &c. Sam. — They were affrighted and stood afarre of, Ar. Syr. Herein are noted,

1. Their sense, they saw and perceived all foregoing.

2. Their motion. They remooved back from the place where Moses had set them, the terrible sight approaching.

3. Their station, they stood afarre of from the bottom of the mount, this was their own posture, being terrified with the sight and hearing the voices, Ver. 18.

3. Their last demeanour was in their speech to Moses, And they said to Moses, Ver, 19.speak thou with us, and we will hear, and let not God speak with us, lest we dye, Readings are to the same sense. The Samaritan takes in that which is repeated, Deut. 5. Herein we have to note,

1. Their addresse to Moses their mediator in this time of terror, they said to Moses, he was approachable and not God.

2. Their petition, Speak thou with us, where they desire sutable means of making known Gods mind to them by man, Gods minister.

3. Their promise hereupon, We will hear, that is, we will beleeve, love, and do all that thou shalt reveal to us of Gods mind, Deut. 5.24.

4. Their deprecation, but let not God speak with us, that is in this terrible manner, and immediatly from himself.

5. The reason of this deprecation, left we dye. These voices from God himself will kill us, therefore let us hear them no more.

Quest. How could all the people speak to Moses?

Answ. He himself cleareth it that it was by the heads of the tribes and elders, Deut. 5.23.

Quest. Did they mean what they said, we will hear?

Answ. 1. Out of present consternation they might really intend what they said, 2. They promise onelyonly in their own strength. 3. God knew notwithstanding that their hearts were not right, and so he hinteth to Moses, Deut. 5.28.29.

Quest. Why would they rather have Moses speak than God? Doth not God speak better?

Answ. 1. Not to preferre Moses before God. 2. It was because Gods voice was too high for them, but the voice of Moses was suted to them. 3. This is carried in it, because it is best hearing God, in and by a mediator. 4. Without this the law speaketh nothing but death.

Quest. Why should they fear to dye, whilst all this while they heard, and lived, Deut. 5.24?

Answ. 1. It is true that they did admire their preservation under all those terrible voices. 2.Ver. 20. Yet sense made them affraid, though the first voice spared them, the second might kill them. 3. Ignorance of Gods mind, and unbelief did set home such thoughts upon their hearts. Ver. 19.

2. The next head is, the return of Moses to Israel under these distracted expressions, And Moses said to the people fear not, for God is come for to tempt you, and that his feare may be before your faces, that ye may not sin, Sam. same. Readings tend to the same sense, — Be of courage for God, &c. p. 906Septuag. — The glory of God is revealed, Onkel. — The Angel of the Lord appeared to you that his fear might be in your hearts. Ar. Here note,

1. The mediatours dignation to reply, And Moses, &c.

2. The matter of his reply, incouragement, fear not, The 70 read be bold confident, or of good chear; their distracting fear and perturbation he labours to remove which fell upon them by the voices of God, this indisposed them to hear the law.

3. The reason of this reply, why he thus comforts them, it was the consideration of a threefold end of this Gods terrible appearance to them.

1. That God came to prove them, i. e. to put their faith, & love, and hope in God upon triall, not that God did not know them, but that they might better know themselves.

2. That Gods fear might be before their faces, i. e. alwayes with them in practise, having seen the terrours of the Lord, this is filial fear and reverence to God, and his commands: by some it is read, That his fear might be in their hearts, for that is the proper subject of it.

3. That they might not sin against God therefore did the Lord bind them by his lawes, and astonish them with thunder and lightning, to rule them in his way and drive them from transgressing.

Quest. Can the terrours of the Lord keep men in his fear or take them of from sin?

Answer. 1. Not causally, for so Gods Spirit worketh onelyonly, i. e. as the principal cause. 2. As means yet they may work upon sense, and under Gods gracious respect keep men from turning aside to evill, so are Gods lawes; and penalties intended, Ver. 20.

3. The issue of all is a double event mentioned.

1. On the peoples side, And the people stood a farre of; Ver. 22.Readings agree.

2. On the part of Moses, And Moses drew neer to the thick darknes where God was, Readings to the same sense, — Where the glory of God was, Onk. — To the cloud wherein the light of God was, Arab.

Quest. Was the peoples station the same as mentioned Ver. 18. before Moses spake?

Answer, It seemeth not, for the first motion was from their own fear, but the second was upon the reply of Moses when God by him sends them back to their tents, Deut. 5.20. So farre now they went, the conceit of Rabbi B. Uzziel, that they remooved 12 miles is a fable, God herein yeelds to their infirmity.

Quest. Where was this thick darknes whereunto Moses did approach?

Answ. It was toward the lower part of the mount, whether God had descended in darknes and tempest as it is read, Heb. 12.18. The most terrifying apparition of God daunts not the Mediator. It is his work to stand before the Lord.

Quest. How is God said to be in that darknes?

Answ. 1. It can onelyonly be said signally, for God is not comprehended any where. 2. This appearance was sutable to this legal dispensation, as he is said to dwell in light under the Gospel-discovery. Ver. 21.

Observe we hence.

D. 1. Terrible is the discovery of the law to make it awful upon mens hearts.

D. 2. Duties to neighbours as well as God are injoyned with the same terrour.

D. 3. The terriblenes of the law in its tradition should be perceived by men.

D. 4. The real sense of the lawes terriblenes will make soules fly from it and God, and keep distance. Ver. 13.

D. 5. In the sense of Gods terriblenes a Mediator will be desireable.

D. 6. Sinners desire the Mediators voice to speak to them, when under terrors.

D. 7. Sinful creatures are forward to promise audience, and obedience to God under terrors.

D. 8. Sinners cannot indure the voice of God speaking in his law.

D. 9. Nothing but death appear's unto sinners when God presseth his law on them, Ver. 19.

D. 10. The Mediators voice is all incouraging to poor sinners against the terrors of the law. Fear not.

D. 11. Gods terrible discovery of the law is primarily to try mens faith and love to him.

D. 12. The lawes tradition in terriblenes is but to teach men Gods fear.

p. 907D. 13. The law was given so dreadfully to keep men from sin, Ver. 20.

D. 14. Souls though comforted by the Mediator, yet keep an appointed distance from God.

D. 15. The Mediator approacheth the darkest and most terrible discoveries of God.

D. 16. God is and stayeth where the Mediator commeth; they meet together, Ver. 21.

2. The next general consequent upon the giving of the law as here reported, is the addition of some special rules tending to the fuller explication of the second precept. These are two,

1. Concerning means of worshipping by images here again forbidden, V. 22.23.

2. Concerning the Altar on which sacrifice was to be offered unto God, as the positive worship commanded, Ver. 24.25.26.

In the former we have these particulars to note,

1. Gods condescension to the people to speak to them by Moses as they desired, And Jehovah said unto Moses, Ver. 22.thus shalt thou say unto the sons of Israel, Readings are to the same sense. — Say to the house of Jacob, declare to the sons of Israel. Sept.— These things thou shalt say, Onk. — The family of Israel. Syr. Herein note,

1. The power speaking, is Jehovah.

2. The Mediator by whom he speaketh, is Moses.

3. The subject to whom he speaketh, the children of Israel.

All this is as they desired, Ver. 19.

2. The message which he now sends to them by Moses, which containeth these two heads,

1. A reminding them of his voice to them which they could not bear,Ver. 2. Ye have seen that I have spoken with you from the heavens, Readings the same. — Ye have seen with your eyes. Ar. Herein note,

1. Gods citing them as eie-witnesses, that when he delivered his law to them, they saw no similitude of God, therefore none to be imagined or invented, Deut. 4.12. The cause of the interdiction following.

2. That they perceived onelyonly a voice from God, wherein he mind's them,

1. That he himself spake to them, not another.

2. That he spake from the heavens, Deut. 4.36. Neh. 7.13. Where his throne is.

3. That he spake with them, and to them, wherewith they seemed to be affected.

Quest. How can this that the law was spoken now here from heaven consist with that of the Apostle, that it was spoken from earth, and that the Gospel onelyonly was spoken from heaven, Heb. 12.25.

Answ. 1. The distinction made by the Apostle is not between the law & the Gospel, but between Mediatour and Mediatour, Moses and Christ. 2. That therefore the meaning is, Moses spake on earth, not God. 3. The law being the same will of God, as in the Gospel, both must be from heaven, because both from God, Ver. 22.

2. Gods prohibiting of them, more expressely from image-worship,Ver. 23. Ye shall not make with me Gods of silver, and Gods of gold, ye shall not make unto yourselves, Most readings to the same sense, — Before me, Onk. — Sept. Vulg. Ar. Leave out (with me.) — Things to be worshipped, Ar. Here observe,

1. The subjects under prohibition, ye to whom my law is given, not onelyonly sons of Israel but sons of men.

2. The prohibition itself, about which we may note,

1. The object of prohibition, two wayes considerable.

1. Formally, under the notion of Gods.

2. Materially under the terms of silver and gold.

2. The act prohibited, Ye shall not make, neither by invention, or imagination, or by hand-working, either of yourselves, or others.

3. The modification of this act, Ye shall not make such Gods,

1. With me.

2. Not for yourselves thereby to come unto me.

Quest. What is meant by Gods here?

Answ. 1. Not that which is truly God, for he is but one. 2. God speaks but in the language of idolatrous men, who call such things Gods, & have such repute of them; but he loaths them as dunghil things. 3. The phrase is used to their understanding, who where apt to conceive such things Gods, that the most high notwithstanding did suppresse them.

Quest. Why doth he onelyonly mention Silver and Gold?

Answer. 1. Not excluding wood, and stone, for of such materials many did make use to this purpose. 2. It might be because these metalls are most usual with men to be desired, and admired, of which they are inclined to make Gods, Isai. 31. ver. 24. 3. The argument is stronger from the better mettal to the worse; if no Gods of Gold, then none of wood or stone, &c.

p. 908Quest. What is the act here forbidden?

Answ. 1. The making of such materials to become Gods, which is,

1. In such apprehension or esteem of them in their minds he makes them such who think…s them to be such.

2. In framing such materials in any forms to such use, either by themselves or others whom they hire; goldsmiths, &c. Isa. 40. &c.

Quest. Why is this prohibition here repeated?

Answ. 1. For explanation of image-worship forbidden in the second commandment. 2. For deeper impression upon the spirits of men who are too prone unto image-and imagination-worship.

Quest. What is meant by this specification of the act, with me?

Answ. 1. Plurality of Gods is expressely forbidden, With me or before me, as Onkel. 2. The making of these, and God together to be worshipped. 3. The making of these as means of worship, to meet with God by them. The Vulg. Latine leaveth this (With me,) quite out of the text most corruptly. Ye shall not make them for yourselves as means whereby to worship me. No such helps you need.

Which gives us to observe.

D. 1. Jehovah doth yeeld to the desire of fearful sinners to speake to them by a mediatour.

D. 2. The mediatour is injoined to tell Gods Israel all his mind to them in his own words.

D. 3. Jehovah cites his Israel to be eye-witnesses of his appearance, and speaking to them.

D. 4. It is Jehovah will that Israel should know his law to be from heaven, Ver. 22.

D. 5. Among all lawes God presseth once and again the law of worship on his people.

D. 6. Gods worship must by no means be divided between him and others.

D. 7. Material Gods of silver and gold are forbidden as an abomination.

D. 8. Even images of best materials made, as a means to have communion with God, are expressely forbidden. None with God. All are false Gods, Ver. 23.

2. The next additional advise for worship is about Gods positive means injoined, as the Altar for sacrifice. Wherein also we have to note,

1. An expresse command for Altar-worship, Ver. 24.

2. A regulation as to the matter of it, Ver. 25.

3. A prohibition as to the form of it, Ver. 26.

In the former we may observe.

1. The command itself.

2. The promise incouraging to obey it.

1. The command is thus expressed, An Altar of earth shalt thou make unto me, Ver. 24.and thou shalt sacrifice thereon, thy burnt offerings, and thy peace offerings, thy sheepe and thy oxen, Readings are to the same sense. Arab. reads imperatively and plurally, make ye, &c. Wherein note,

1. The work commanded, Thou shalt make for me an Altar of earth,

1. The subject commanded is the Church, and such therein, whom this concerned.

2. The object terminating it, Jehovah, unto me.

3. The work itself, is an external means of worship, whereof,

1. The form, is an Altar, an instrument for sacrificing.

2. The matter of it, is earth, Gen. 8.20.

3. The singularity of it, one onelyonly is here injoined, one in number.

2. The use of it prescribed, Thou shalt sacrifice thereon thy burnt offerings, &c. Whereof,

1. As to the kind of sacrifice, it was twofold,

1. Some expiatory, as burnt offerings that ascended in the fire.

2. Some gratulatory, as peace-offerings, both were offered before, and hereafter are setled in the law, with special rules, Levit. 1. and 3.

2. As to the matter they were either of sheep or oxen. These are inclusive to other things required.

2. The promise followeth,Ver. 24. In every place where I shall make my name a memorial I will come unto thee, and I will blesse thee, Sept. Sam. Vulg. To the same sense. — Where I shall make my glory dwell there I will send my blessing, &c. Onk. — In every place remember my name, and I will hear thee, &c. Ar. — Where thou shalt remember my name, I will come, &c. Syr. Herein we have,

1. The duty supposed, which is making Gods name a memorial, which carrieth in it,

1. Gods act of soveraignity in appointing p. 909his name to be had in remembrance, and made a memorial.

2. Mans act of obedience, in remembring God, and making his name a memorial for praise.

2. The place expressed, which is indefinit or universal, every place, where God shall set his name, and souls by sacrificing after his will shall make a memorial of it.

3. The promise itself twofold,

1. I will come unto thee. Where he ingageth accesse and gracious meeting with such souls to revive them.

2. I will blesse thee, where he promiseth the confluence of all good spiritual, and temporal, and eternal; for this life and that which is to come.

Quest. Why is Altar and sacrifice-worship here commanded?

Answ. 1. Gods wisdom after mans sin found out this way to reconcile men to himself, Gen. 4.2. These were not commanded for themselves, but in order to typify the Son of God, by whom God can be worshipped onelyonly in truth. His God-head was the Altar, his manhood the sacrifice, himself God-man the Priest. So that when these were carnally used without Christ, God rejected them all.

Quest. Why would God have the Altar of earth?

Answ. 1. In opposition to silver and gold, before mentioned, God loveth simplicity. 2. It was Gods will for present, afterward God commanded other materials. 3. The Church was moving, and therefore earth might soon be demolished. For one Altar onelyonly was to be at one time to typify Christ the onelyonly altar, Ver. 24.

2. A further regulation of the matter followeth, And if thou wilt make unto mee an altar of stones, thou shalt not build them with cutting or hewing, for if thou lift up thy tool, sword or axe upon it, thou hast polluted it, Readings to the same scope and sense. — Hewen stones. Sept. Onk. Vulg. Some read pollute them for it, that is, the stones, for the Altar made of them. Where we may note,

1. A supposition of a work upon other matter, If thou wilt make unto me, an altar of stones.

2. A prohibition thereupon, Thou shalt not build them with hewing or stones of hewing, or hewen stones.

3. A reason of this prohibition, for so they should pollute Gods altar, and make it an abomination.

Quest. How should this pollution come by polishing?

Answ. 1. Pollution is in worship, whatsoever is not Gods will. 2. God need's not mans art to better his worship. 3. This is all at Gods pleasure, for afterward God gave men gifts to frame with instruments the works of his tabernacle and temple. This then was but temporary; while God should reveale himself otherwise to his Church, Ver. 25.Ver. 25.

3. In the last place about this altar God add's a law as to the form of placing or setting it, where we have also to note,

1. The law itself which is by prohibition also,Ver. 26. And thou shalt not go up by steps upon mine altar, Readings are to the same.

2. The reason of it, That thy nakednes be not discovered thereon, Readings to the same, Thy filthines or shame, many read.

Quest. Was it a constant law to stand that no steps should be to the Altar?

Answer. No, But for this time where it is said, their garments being loose and short might accidentally upon ascent be turned aside, and not cover their nakednes, but afterward God made a law for the Priests robes, and breeches? Exod. 18.42.43.

Quest. What was this law and reason aimed at?

Answer. 1. To exclude all bodily undecency in the worship of God. 2. To teach all spiritual uncomelines especially to be avoided in our appearing before God, that no provocation be given to his jealousy.

Whence we conclude.

D. 1. Altar-and sacrifice-worship God requireth from his sinfull creatures.

D. 2. Altar and sacrifice must carry Christ in them, if sinners by them be accepted.

D. 3. Gods altar-worship is plain and simple, not consistent with the pomp, and glory of the world.

D. 4. By this worship God makes his name to be a memorial with men in every place.

D. 5. It is mans duty to make the name of God to be remembred every where by this worship.

D. 6. Where-ever men do thus make Gods name a memorial, there God will come to them and blesse them, Ver. 24.

D. 7. Gods law strictly order's all the means of worship to be simple after his mind.

D. 8. Mans art in Gods worship otherwise then as he allowes, doth pollute and defile it in his account. V. 25.

p. 910D. 9. All things are expressely prohibited, that may discover mens shame in Gods worship.

D. 10. Gods great care is to make man comely in body and spirit for worship that he may blesse him, Ver. 26.

Here end's the 17^th section of the law according to the Hebrewes.