EXOD. 20. 1.
HAving handled the Law given to Adam in innocency, both absolutely as it is a Law, and relatively as a Covenant; we now proceed to speak of that Law given by God, through the ministery of Moses, to the people of Israel; which is the great subject in controversie between the Antinomians and us. There were indeed Precepts and Laws given before Moses. Hence the Learned speak much of Noah’s Precepts. The Talmudists say (as Cuneus relates) that these seven Precepts of Noah did contain such an exact rule of righteousness, that whosoever did not know them, the Israelites were commanded to kill. But because these are impertinent to my scope, I pass them by. And in the handling of this Law of Moses, I will use my former method, considering the Law absolutely in it self, and then relatively as a Covenant: for, as God (you have heard) hath suffered other errours about the Deity of Christ, and the Trinity, and the grace of God, therefore to break forth, that the truth about them may be more cleared and manifested; so happily the Law will be more extolled in its dignity and excellency then ever, by those opinions which would overthrow it. The Text, upon which most of the matter I have to say, shall be grounded, are the words now read unto you, that are an introduction to the Law, containing briefly,
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The nature of the matter delivered, which is called Words;1 so Deut 4. ten words: hence its called the Decalogue. Now the Hebrew word is used not for a word meerly, as we say, one word; for so the ten Commandments are more then ten words: but it signifieth a concise and brief sentence by way of command. Hence its translated sometimes by the Septuagint, […], Deut. 17. 19. and sometimes […], Psal. 118. 57. so in the New Testament, that which is called by Mark 7. 13. the word of God, is by Matthew named the commandment of God. So, Paul also, Gal. 5. 14. The whole Law is fulfilled in one word, that is, one brief sentence by way of command.
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You have the note of universality, All these words, to shew,2 that nothing may be added to them, or diminished: onely here is a difficulty, for Deut. 5. where these things are repeated again by Moses, there some things are transposed, and some words are changed. But this may be answered easily, that the Scripture doth frequently use a liberty in changing of words, when it repeateth the same thing, onely it doth not alter the sense. And happily this may be to confute that superstitious opinion of the Jews, who are ready to dream of miraculous mysteries in every letter.
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There is the efficient cause of this in the Hebrew […]3 […]. This word is used in the plurall, as some of the Learned observe, defectively; and is to be supplied thus, […], to denote the excellency of God, as they say the word […] is used for […], for excellentissima fera. By the Septuagint its translated […], and not […] because (saith a learned man) they interpreting this for the Grecians, and the wise men amongst them attributing the name […] to those that are called […], therefore they would use a word, to shew, that he who gave the Law, was Lord even over all those. Now God is here described to be the author of these Laws, that so the greater authority may be procured to them. Hence all Law-givers have endeavoured to perswade the people, that they had their Laws from God.
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You have the manner of delivering them, God spake them,4 saying: which is not to be understood, as if God were a body, and had organs of speaking; but only that he formed a voice in the air. Now here ariseth a great difficulty, because of Acts 7. where he that spake to Moses on Mount Sinai is called the Angel: This maketh the Papists and Grotius go upon a dangerous foundation, That God did not immediatly deliver the Law, but an Angel; who is therefore called God, and assumes unto himself the name Jehovah, because he did represent the person of God. But this is confuted by the learned. I shall not preface any further, but raise this Doctrine, That God delivered a Law (Doctr) to the people of Israel by the hand or ministry of Moses.