The Moral Law Given by Moses

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,

1. 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.

2. 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.

3. 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.

4. 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.

I shall (God willing) handle this point doctrinally in all the Theological considerations about the Law: and,

First, you must still remember, that the word Law may be used⁵ in divers senses; and, before this or that be asserted of it, you must clear in what sense you speak of the Law. Not to trouble you again with the several acceptions of the word, which you must have alwaies in your eye, take notice at the present, of what a large or restrained signification the word Law is capable of: for we may either take the word Law for the whole dispensation and promulgation of the Commandments, Morall, Judiciall, and Ceremoniall: Or else more strictly, for that part which we call the Morall Law; yet with the preface and promises added to it: and in both these respects the Law was given as a Covenant of grace (which is to be proved in due time:) Or else most strictly, for that which is meer mandative and preceptive, without any promise at all: And in this sense, most of those assertions which the Learned have concerning the difference between the Law and the Gospel, are to be understood; for, if you take (as for the most part they do) all the precepts and threatnings scattered up & down in the Scripture, to be properly the Law; and then all the gracious promises, wheresoever they are, to be the Gospel, then its no marvell if the Law have many hard expressions cast upon it. Now this shall be handled on purpose in a distinct question by it self, because I see many excellent men peremptory for this difference: but I much question, whether it will hold, or no.

2. What Law this delivered in Mount Sinai is, and what kindes⁶ of laws there are, and why its called the Morall Law. It is plain by Exod. 20. & cap. 21. All the laws that the Jews had were then given to Moses to deliver unto the people, only that which we call the Morall Law, had the great preheminency, being twice written by God himself in tables of stone. Now the whole body of these laws is, according to the matter and object, divided into Morall, Ceremoniall, and Judiciall. We will not meddle with the Queries that may be made about this division. We may, without any danger, receive it, and that Law which we are to treat upon is the Moral Law. And here it must be acknowledged, that the different use of the word Morall, hath bred many perplexities; yea, in whatsoever controversie it hath been used, it hath caused mistakes. The word Morall, or Morally, is used in the controversie of the Sabbath, in the question about converting grace; in the doctrine of the Sacraments, about their efficacy and causality; and so in this question, about a Law, what makes it morall. Now in this present doubt, howsoever the word Moral beareth no such force in the notation of it, (it being as much as that which directeth and obligeth about manners, and so applicable even to the Judiciall and Ceremoniall: and these are in a sense commanded in the Moral Law, though they be not perpetuall) as to denote that which is perpetual and alwaies obliging; yet thus it is meant here, when we speak of a thing moral, as opposite to that, which is binding but for a time.

3. Whether this law repeated by Moses be the same with the Law⁷ of nature implanted in us. And this is taken for granted by many: but certainly there may be given many great differences between them: for,

First, if he speak of the Law of Nature implanted in Adam at⁸ first, or as now degenerated, and almost defaced in us, whatsoever is by that law injoyned, doth reach unto all, and binde all, though there be no promulgation of such things unto them: But now the Moral Law in some things that are positive, and determined by the will of God meerly, did not binde all the nations in the world: for, howsoever the command for the Sabbath day was perpetuall, yet it did not binde the Gentiles, who never heard of that determined time by God: so that there are more things expressed in that, then in the law of Nature.

Besides, in the second place, The Moral Law given by God⁹ doth induce a new obligation from the command of it; so that though the matter of it, and of the law of nature agree in many things, yet he that breaketh these Commandments now, doth sin more hainously then he that is an Heathen or Pagan; because by Gods command there cometh a further obligation and tye upon him.

In the third place, in the Morall Law is required justifying¹⁰ faith and repentance as is to be proved, when I come to speak of it as a Covenant; which could not be in the Law given to Adam: so the second Commandment requireth the particular worship of God, insomuch that all the Ceremoniall Law, yea our Sacraments are commanded in the second Commandment; it being of a very spirituall and comprehensive nature: so that although the Morall Law hath many things which are also contained in the law of Nature, yet the Morall Law hath more particulars then can be in that. Hence you see the Apostle saith, he had not known lust to be sin, had not the Law said so, although he had the law of Nature to convince him of sin.

4. Why it was now added. The time when it was added appeareth¹¹ by the 18. Chapter, to wit, when the people of Israel were in the Wilderness, and had now come to their twelfth station in Mount Sinai. That reason which Philo giveth, because the Lawes of God are to be learnt in a Wilderness seeing there we cannot be hindred by the multitude, is no waies solid Two reasons there may be, why now, and not sooner or later, God gave this Law:

First, because the people of Israel coming out of Aegypt, had¹² defiled themselves with their waies: and we see, while they were in their journie in the Wilderness, what horrible gross impieties they plunged themselves into: therefore God to restraine their impietie and idolatry, giveth them this Law, to repress all that insolency, so Rom 5. and Gal. 3. The Law came because of transgressions: Hence Theophilact observeth the word […], It was added, signifieth that the Law was not primarily, and for it’s own sake given, as the promises were, but to restrain transgressions then over flowing: But,

Secondly, I conceive the great and proper reason why God at this time, rather then another, gave the Law, was, because now¹³ they began to be a great people: they were to enter into Canaan, and to set up a Common wealth, and therefore God makes them lawes, for he was their King in a speciall manner; insomuch that all their Lawes, even politicall, were divine: and therefore the Magistrates could not dispence in their lawes, as now Governours may in their lawes of the Common-wealth, which are meerly so, because then they should dispensare de jure alieno, which is not lawfull. This therefore was the proper reason, why God at this time set up the whole body of their Lawes, because they were now to grow into a Common-wealth. Hence Josephus calls the Common-wealth of the Jews […], a place where God was the Governour.

5. Whether this Law was not before in the Church of God. And¹⁴ certainly, he that should think this Law was not in the Church of God before Moses his administration of it, should gratly erre. Murder was a sin before, as appeareth by Gods words to Cain; yea the very anger it selfe that goeth before murder: So all the outward worship of God, as when its said, Then began man to call upon the name of the Lord; so that the Church of God never was, nor ever shall be without this Law. And when we say, the Law was, before Moses, I do not meane only, that it was written in the hearts of men, but it was publikely preached in the ministry that the Church did then enjoy, as appeareth by Noah’s preaching to the old world, and Gods striving with men then by his word

So that we may say, the Decalogue is Adams, and Abrahams, and Noahs, and Christs, and the Apostles, as well as of Moses. Indeed there was speciall reason, as you heard, why at that time, there should be a speciall promulgation of it, and a solemn repetition; but yet the Law did perpetually sound in the Church, ever since it was a Church. And this consideration will make much to set forth the excellency of it, it being a perpetuall meanes and instrument which God hath used in his Church for information of duty, conviction of sin, and exhortation to all holiness: So that men who speak against the use of the Law, and the preaching of it, do oppose the universall way of the Church of God in the Old and New Testament.

6. The end why God gave this law to them. I spake before of the¹⁵ end, why he gave it then; now I speak of the finall cause in generall: and here I shall not speak of it in reference to Christ, or Justification, (that is to be thought on when we handle it as a Covenant) but only as it was an absolute rule or law. And here it will be a great errour, to think the promulgation of it had but one end, for there were many ends:

7. Because much corruption had now seised upon mankind,¹⁶ and the people of Israel had lived long without the publick worship and service of God, it was necessary to have this law enioyned them, that they might see far more purity and holiness required of them, then otherwise they would be perswaded of.

8. By this meanes they would come to know sin, as the Apostle¹⁷ speakes, and so be deeply humbled in themselvs: the law of God being a cleare light to manifest those inward heart-sins and soul-lusts that crawl in us as so many toads, and serpents, which we could never discover before.

9. Hereby was shadowed forth the excellent and holy nature¹⁸ of God, as also what purity was accepted by him, and how we should be holy, as he himselfe is holy; for the law is holy as God is holy: Its nothing but an expression & draught of that great purity which is in his nature; insomuch that its accounted the great wisedome of that people of Israel to have such lawes; and the very Nations themselves should admire at it.¹⁹

10. The great goodness and favour of God in delivering this law to them. And this comes fitly in the next place to consider of, that it was an infinite mercy of God to that people to give them this law. Hence Deut. 9. and in other places, how often doth God press them with this love of his, in giving them those commandments? And that it was not for their sakes, or because of any merit in them, but because he loved them. So David, Psal. 147. he hath not done so to other Nations. Hosea also aggravates this mercy Hos. 8. 12. I have written unto him the great things of my Law […] amplitudines legis meae, where the Prophet makes the Law a precious gift deposited in the Jews hands. And to this may be referred all the benifits that the Psalmist and Prophets do make to come by the law of God: insomuch that it is a very great ingratitude and unthankfulness unto God, when people cry down the Law, and the preaching of it. That which God speaks of as a great mercy to a people, they do reject.

Nor, because that God hath vouchsafed greater expressions of his love to us in these latter dayes, therefore may those former mercies be forgotten by us, seeing the Law doth belong unto us for those ends it was given to the Jews now under the Gospel, (as is to be proved) as much as unto them. And therefore you cannot reade one commandment in the spirituall explication of it, (for the law is spirituall) but you have cause to bless God, saying, Lord, what are we, that thy will should be so clearly, and purely manifested to us, above what it is to Heathens, yea, and Papists, with many others? Therefore, beloved, it is not enough for you to be no Antinomian, but you are to bless God, and praise him for it, that its read, and opened in our congregations.

8. The perfection of this law, containing a perfect rule of all things²⁰ belonging to God or man. And here againe I shall not speak of it as a covenant, but meerly as its a rule of obedience. And thus, though it be short, yet its so perfect, that it containeth all that is to be done, or omitted by us. Insomuch that all the Prophets, and Apostles do but adde the explication of the Law, if it be not taken in too strict a sense. Hence is that commandment of not adding to it, or detracting from it. And in what sense the Apostle speakes against it, calling it the killing letter, & the ministration of death working wrath, is to be shewed hereafter. When our Saviour, Mat. 5. gave those severall precepts, he did not adde them as new unto the Morall Law, but did vindicate that from the corrupt glosses and interpretations of the Pharisees, as is to be proved. Indeed it may seem hard to say that Christ, and justifying faith, & the doctrine of the Trinity, is included in this promulgation of the Law; but it is to be proved, that all these were then comprehended in the administration of it, though more obscurely. Nor wil this be to confound the Law and the Gospel, as some may think. This law therefore and rule of life which God gave the people of Israel, and to all us Christians in them, is so perfect and full, that there is nothing necessary to the duty and worship of God, which is not here commanded; nor no sin to be avoided, which is not here forbidden. And this made Peter Martyr (as you heard) compare it to the ten Predicaments.

Use. Of Admonition, to take heed how we vilifie or contemne this Law of God, either doctrinally, or practically. Doctrinally, so the Marcionites, and the Manichees, and Basilides; whereof some have said, it was carnall, yea that it was from. Devil, and that it was given to the Jews for their destruction because it’s said to work wrath, and to be the instrument of death And those opinions and expressions of the Antinomians about it are very dangerous. What, shall we revile that which is Gods great mercy to a people? Because the Jews and Papists do abuse the Law, and the works of it to justification, shall it not therefore have its proper place and dignity? How sacred are the laws of a Common-wealth, which yet are made by men? But this is by the wise God.

Take heed therefore of such phrases, An Old-Testament-spirit, and, His Sermon is nothing but an explication of the Law: For it ought much to rejoyce thee, to hear that pure and excellent image of Gods holiness opened. How mayest thou delight to have that purity enjoyned, which will make thee loath thy self, prize Christ and Grace more, and be a quick goad to all holiness? And if you say, Here is nothing of Christ all this while: I answer That is false, as is to be proved, if the Law be not taken very strictly: And besides, the Law and the Gospel are not to be severed, but they mutually put a fresh relish and taste upon each other. And shall no mercy be esteemed, but what is the Gospel? Thou art thankfull for temporall mercies, and yet they are not the Gospel; but this is a spiritual mercy.

Footnotes

1. 1. What meant by words.
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2. 2. Nothing to be added or taken from them.
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3. 3. God the Author of this Law.
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4. 4. The manner of delivering it.
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5. The word Law is capable of diverse senses and significations. ↩

6. Of the division of Laws in general, and why the Morall so called. ↩

7. The Law of Moses differs from the law of Nature: ↩

8. 1. In respect of power of binding.
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9. 2. The breach of the Law given by Moses, is a greater sin then the breach of the law of Nature.
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10. 3. The Morall Law requires justifying faith and repentance, and contains more particulars in it, then the law of Nature.
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11. The Law was given when the Israelites were in the wilderness, and not sooner. ↩

12. 1. Because, being come out of Aegypt, they were to be restrained of their impiety and idolatry.
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13. 2. Because they were now to grow into a Common-wealth.
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14. The Law not only was, but was publikely preached in the Church before Moses. ↩

15. The ends of the promulgation of the Law were· ↩

16. 1. That the Israelites might see what holiness was required of them.
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17. 2. That they might come to kn[…]w sin, and be humbled.
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18. 3. To shadow out unto them the excellent and holy nature of God.
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19. The delivering of this Law to the Israelites, […]at m[…] unto them. ↩

20. The Law of Moses is a perfect rule. ↩