EXOD. 20. 1.
I Have already begun the discourse about the Morall Law; and shall at this time consider those historical passages, which we meet with in the promulgation of it; that so the excellency of it may hereby be more known; for, whosoever shall diligently observe all the circumstances of the history of the Law, he shall finde, that God did put glory upon it: and howsoever the Apostle, Hebr. 12. and 2 Corinth. 3. doth prefer the Gospel above this ministration of Moses; yet absolutely in it self, it was greatly honoured by God. In the general therefore, you may take notice, that therefore did God so solemnly, and with great majesty give the Law, that so the greater authority may thereby be1 procured to it. Hence it is related of many Heathens, that they have feigned some familiarity with their gods, when they made their laws, that so the people might with greater awe and reverence receive them: Thus Numa feigned his discourse with the goddess Aegaeria for his laws; and it’s related of Pythagoras, that he had a tamed Eagle, which he would cause to come flying to him, to make people think his sentences were delivered from heaven to him. If laws of men might well be called by Demosthenes […]. how much rather this Law of God? It’s but a conceit of Prospers, that Judaei were so called, because they received Jus Dei, the Law of God. Its further also to be observed in the general, that God hath alwaies had apparitions sutable to the matter in hand. Thus he appeared in a burning bush to Moses, like an armed man to Josua; and with all signs of majesty, and a great God, being to deliver laws to the people that they might see how potent he was to be avenged for every breach.
Again, in the next place, take also this generall Observation,2 That although the Judiciall and Ceremoniall lawes were given at the same time with the Morall Law, yet there is a difference between them. And this is to be taken notice of, lest any should think, what will this discourse make for the honour of the Morall Law, more then the other lawes? It’s true, these three kinds of lawes agree in the common efficient cause, which was God; and in the minister, or mediator, which was Moses; in the subject, which was the people of Israel; and all and every one of them; as also in the common effects, of binding and obliging3 them to obedience, and to punish the bold offenders against them. But herein the Morall Law is preheminent: 1. In that it is a foundation of the other lawes, and they are reduceable to it. 2. This was to abide alwaies, not the other. 3. This was immediately writen by God, and commanded to be kept in the Ark, which the other were not.
Lastly observe, these two things in the generall, about the4 time of the delivery of the Law: First, God did not give them his Law, till he had deeply humbled them; and it may be now, Christ will not settle his ordinance with us, till he hath brought us low: And secondly, Before they come unto the Land of promise, God setleth his worship and lawes. When he hath done this, then he bids them, Deut. 2. 1. Goe towards Canaan. This sheweth, A people cannot have Canaan, till the things of God be setled.
But we come to the remarkable parts of the history of the5 promulgation of this Law; and first, you may consider the great and dilligent preparation of the people to heare it. Exod. 19. for, first, They were to sanctifie themselves, and to wash their clothes. This indeed, was peculiar unto those times, yet God did hereby require the cleansing & sanctification of their hearts. The superstitious6 imitating of this was among the Gentiles, who used to wash, that they may goe to sacrifice, Plaut in Aulul. Act, 3. scen. 6. yea, this superstition was brought into the Church, Chrysost. Hom. 52. in Mat. We see (saith he) this custome confirmed in many Churches, that many study diligently how they may come to Church with their hands washt and white garments: And, Tert. cap. 11. de Orat. Hae sunt verae mundiciae, non quas plerique superstitiosè curant, ad omnem orationem etiam cum lavacro totius corporis aquam sumentes This is true cleannes, and not that, which many superstiously regard, washing their whole body in water, when they goe to pray. but this by the way, God did hereby signifie what purity and holiness of heart should be in them to receive his Law.