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The Historical Passages in the Promulgation of the Moral Law

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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.

The second thing requisite was, to set bounds, so that none7 might touch the Mount. It’s a violent perverting of Scripture which the popish Canons have, applying this a llegorically to a lay-man, if he reade, or medle with the Scripture; whereas not only a beast, but not the Priests themselves should touch this mountain: and hereby God would have men keep within their bounds, and not to be too curious. The Doctrine of the Trinity, of Predestination, are such a mountain, that a man must keep at the bottome of it, and not climb up.

The third thing was, not to come at their wives. Some do refer8 this to those women that were legally polluted; but it may be well understood of their conjugall abstinency, not as a thing sinfull, but that hereby God would have them put off not only affections to all sinnes, but all lawfull things: so that this preparation for three dayes, doth make much for the excellency of the Law, and sheweth how spirituall we should be in the receiving of it,

  1. The Declaration of Majesty and greatness upon the delivery9 of it: For, although it must be granted, that this was an accommodated way to the Law, that did convince of sinne, and terrisie, (hence the Apostle, Heb. 12. 18, 19, &c. preferreth the ministration of the Gospel above it) yet this also was a true cause, why thundrings and terrours did accompany the promulgation of it, that so the people might be raised up to fear, and reverence of the Law-giver. Hence Rev. 4. 5. God is described in his Majestie sitting upon his throne, and lightnings with thunders proceeding from him. Now it’s very probable, that these were raised by God in an extraordinary manner, to overcome the heart of the stoutest. And in this nature we are still to suppose the Law preached to us; for, howsoever all that terrour be past, yet the effect of it ought to abide upon every man, so far forth as corruption abideth in him: for, what man is there, whose pride, lukewarmness, or any sinfull corruption needs not this awakening?

It’s said Exod. 19. 18. God descended upon the mount Sinai in a smoak of fire, and a cloud: all was to shew the incomprehensible Majesty of God, as also his terrour to wicked men; and in this respect the dispensation of the Gospel was of greater sweetness. Hence Gal 4. 24. the Apostle makes this mount Sinai to be Agar, generating to bondage. This I say, must be granted, if you speake comparatively with Gospel-dispensations; but yet the Psalmist speakes of this absolutely in it selfe, as a great mercy, Psal, 50. 2. Out of Sion, the perfection of beauty, God hath shined; and the fire about him did signifie his glorious splendour, as also his power to overthrow his enemies, and consume them: so Psal 96. All the earth is bid to rejoyce at the Lords reigning, which is described by his solemne giving of the Law, which the Church is to rejoyce at; yea, ver. 7. it is applyed to Christ. Heb. 7. though the Apostle followes the Septuagint: so that if you take these things absolutely, they are lookt upon as mercies; yea, and applyed to Christ. And it is made a wonderfull mercy to them that God did thus familiarly reveale himselfe to them, Deut. 4. 7. and Deut. 5. 4. yea learned men think, that Christ, the Son of God. did in the shape of a man deliver this Law to Moses, and speake familiarly with him; but especially see Deut. 33. 3. where the word loving signifies imbracing by way of protection in the bosome. The gifts of the holy Ghost were given with fiery tongues, and a mighty rushing wind, so that the Gospel is fire, as well as the Law.

  1. Gods immediate writing of these with his own fingers in tables10 of stone, Exod. 31. 18. Which honour was not vouchsafed to the other Lawes.

Now by the Finger of God, howsoever some of the Fathers have understood the holy Ghost; and, because the Finger is of the same essence with the body, infer the holy Ghost to be of the same nature with God: yet this conceit is not solid: although Luke 11. 20. that wich is called the finger of God, Matth. 12. 28. called the Spirit of God: We must therefore understand it of the power and operation of God, who caused those words to be written there. The matter upon which this is writen, is said to be tables of stone. The Rabbins conceit, saying, that because it is said of stone in the singular number, that therefore it was but one table, which sometimes did appeare as one, sometimes as two, is not worth the confuting. That which is here to be considered, and makes much to the dignity of the Law, is, that it was written by God, upon tables of stone, to shew the perpetuity, and stability of it.

And howsoever this of it selfe be not a demonstrative argument to establish the perpetuity of the Law against any Antinomian, yet it may prevaile with any reasonable man. Hence Law-givers, that have laboured the stability of their lawes, caused them to be ingraven in Brass, or (Iob 19. 24) Marble: so Pliny, lib 3[…]. ca. 9. speakes of brassie tables ad perpetuitatem monumentorum: & Plato, as Rhodoginus reports, lib. 25. cap. 2. thought that Lawes should be written in tabulis cupressinis, quod futuras putabat aeterniores, quàm aereas. It is true, there is also a mysticall signification, which is not to be rejected, because the Apostle alludes to it that hereby was signified the hardness of the Jews heart, which could not easily receive that impression of the Law. Hence the excellency of the Gospel doth appear, in that it is by grace wrought in the hearts of men. But yet this is not so to be understood, as if God did not in the old Testament, even then write his Law in the hearts of men. Therefore that Promise of the Gospel mentioned by Jeremiah is not to be understood exclusively, as if God did not at all write his Law in their hearts, but comparatively.

  1. The sad breaking of this Law by the people of Israel. As the11 Law given by God to Adam was immediately broken; so this Law given in such a powerfull manner to keep the Israelites in an holy fear, and reverence; yet how soon was it forgotten by them: For, upon Moses his delay, they presently fell into idolatry. Some think, they thought Moses was dead, and therefore they desired some visible god among them, as the Egyptians had: and because they worshiped Apis, an Oxe, hence they made a Calfe, wherein their wickedness was exceeding great (though, against the truth, some Rabbins excuse them from idolatry) because they did immediately upon the promulgation of the Law, when they had so solemnly promised obedience, fall into this sin; and not only so, but worshipped it, and gave the glory of all the benefits they injoyed unto this: not as if they were so simple, as to think this a god, but to worship the true God by this. And this confuteth all those distinctions that Idolaters use, especially Papists, about their false worship. We are not to follow our own hearts, but the Word. As the childe in the womb liveth by fetching nourishment by the navell only from the mother, so doth the Church by fetching instruction and direction from Christ.

  2. The time of Moses his abode on the Mount. This also is observable12 in the story; for hereby God did not only procure great ground of Authority for Moses among the people, but also unto the Law: And therefore, as some compare the time of giving the Law, with the effusion of the gifts of the holy Ghost in the Gospel, making the former to be the fiftieth day of their egresse out of Egypt, called Pentecost: so at the same time the holy Ghost was given to the Church: Thus also they compare Moses forty dayes upon the Mount, with our Saviours forty days in the wilderness, when he was tempted. It was certainly a miraculous preservation of Moses, that he should be there so long, and neither eat, nor drink. But this example of Moses, with that of our Saviours, is very vainly, and unwarrantably brought for fasting in Lent.

  3. Moses his zeal against this their idolatry, and breaking of the13 Tables. When Moses came down, he saw how the people had transgressed the Law of God, which so moved him, that, in his zeal, he brake the Tables that were first made. This certainly was by the immediate ordering of God, to signifie, that this could not be a way of justification for them: and indeed, to hold that the Law can justifie, is so great an errour, that we are all Antinomians in this sense. One hath said, that the Law was like the tree of knowledge of good and evil, but the Gospel that is like the tree of life: yet this must be rightly understood; for God14 useth the Law, as he doth his whole World, to beget and increase the life of grace in us, only this life is not that which can justifie us: and in this effect of the Law, to increase life, David doth often commend it.

Now some have attributed this to Moses, as a sin, accounting it his impatiency and rashness to break the Tables. They acknowledge it to be a good zeal for the main; onely they think here was some strange fire, as well as the fire of the Sanctuary. But although this excandescency of Moses was sudden, yet I see not, why it should be attributed as rashness in him to break the Tables; for he had brought those Tables as a sign of their Covenant stricken with God: but now, they having broken it by their Idolatry, it was very just to have the Tables broken in the eyes of the people, that so they might see how God was alienated from them: so that we think, he did it not with any sinfull perturbation of minde, but an holy zeal: God hereby also ordering, that they should understand, God would enter into a new Covenant with them; which made Austin cry out, O ira prophetica, & animus non perturbatus, sed illuminatus! O anger propheticall, and a minde not disturbed, but inlightned.

  1. Moses his petition unto God for his presence, and the manifestation15 of Gods glory unto him, with Gods answer. Howsoever this doth not immediatly concern the promulgation of the Law, yet, because it’s inserted before the reparation of the Tables again, and maketh for the honour which God put upon Moses, while he was setling the laws of Israel, we will give a touch at it. Cap. 33. ver. 12. Moses desireth Gods presence to be with him in conducting of the people of Israel; and, as a sign, whereby he might be confirmed of his presence, he desireth to see Gods glory. It is hard to say, what was Moses his petition in this thing. I cannot be of their minde, who make this onely a vision, and nothing really acted: nor of theirs, who think that Moses desired to see the essence of God. I will not dispute that Question, Whether the bodily eyes of a man may be lifted up to that perfection, as to see God, Who is a spirit.

Nor can I think that they attain to the truth, who think by the glory of God, to be meant the reasons and grounds of Gods mercies, and in particular, his providence to the Israelites and by the back-parts, which Moses was allowed to see, the effects themselves of his mercy and providence, as if God intended to shew Moses his wonderful effects, but not the reasons of them.

Nor lastly, That Moses desired to see the humanity of Christ in glory, like that vision of transfiguration: therefore I judge this most literall, that although it’s said, ver. 11. that Moses spake with God face to face, which argueth familiarity, yet for all that, even then God was clothed as it were in a cloud interposing it self. Now Moses he desireth, that God would manifest himself in a more sensible, visible, and glorious way of an outward shape; even as before he would have known Gods Name. Now God in part answereth him, and in part denieth him, shewing such a glorious object, that yet he was not able to see, but where the light was lesse intense.

  1. The reparation of the Tables again. And here is some difference16 between the former and the later Tables: The former, God provided both for the shape and the writing, as you heard; but here the forming or polishing of the Table is Moses his work, and the writing is Gods. The first is said expresly, Exod. 34. 1. Go, hew thee two Tables of stone like the former, and I will write upon these Tables. Here is the second expresly. So Deut. 10. 1, 2, 3. so that the writing of the Law on the second Tables, was as immediately Gods work, as the former; but not the polishing or preparing of the Tables. Onely there is one place of Scripture, which troubleth the Learned much, that seemeth to oppose this, and to make the writing upon the second Table to be immediately the act of Moses, and mediately onely of God, because he commanded and directed Moses to do so.

The place that seemeth to oppose this, is Exod. 34. 27, 28. I confesse, if we look into the coherence of these Texts, we shall finde some things difficult. But two things will help to clear it: first, that the things which Moses did write, were not the ten Commandments, but the severall precepts, that were by way of explication; and then the second thing is, that whereas the 28. verse seemeth to speak of the same subject, Moses; yet the two former predicates are to be attributed to him. viz. his staying with God fourty dayes and nights, and his neither eating nor drinking all that while: Then the third predicate is to be given to God, viz. writing upon the ten Commandments; for it’s ordinary with the Hebrews, to refer the relative to some remote subject, and not the neerest; and this may untie that knot. There is this remarkable, that though the former Tables were broken, yet now God enters into a Covenant of grace with them, as appeareth by proclaiming himself long-suffering, and gracious; but yet God causeth the ten Commandments to be written again for them, implying, that these may very well stand with a Covenant of grace, which opposeth the Antinomian.

  1. The extraordinary glory that was upon Moses. This is a considerable17 passage; for the Apostle speaking of this, 2 Cor. 3. doth acknowledge the ministration of the Law to have a great deal of glory; but yet such as was to vanish. Where, by the way, take notice against the Antinomian, that the Apostle doth not there speak of the Law absolutely in it self, as if that were to be done away; but, the particular administration and dispensation of it, that was no more to continue, which all grant. Now the Antinomian confounds the Law, with the administration of it. This glory and shining that was upon Moses, was (as it may seem probable) communicated unto him, when he beheld the glory of God. How long it continued, is not certain: that hath no probability of the Rabbins, who hold, it did continue all his life time. The Vulgar Translation makes it horned, Cornuta; hence the Painters pictured Moses with horns: but the word that signifieth an horne, is also for to glitter, and shine: as also those rayes of light might be cast forth from Moses his face like horns. This was so glorious, that he was forced to put a vail upon his face, when he spake to the people. Now the Text saith, Moses did not know his face shone. It’s an excellent thing, when God puts a great deal of glory upon a man, and he doth not know it. Gregory applyeth this of Moses to Ministers, that, as Moses, because the people could not endure the glorious light of his face, put a vail upon it, that so the people might converse with him: thus the Minister, whose parts and scholarship is far above the people, should put on a vail, by condescending to the people. But the Apostle maketh another mysticall meaning, wherein the hard things shall in18 time (God willing) be opened.

  2. The custody and preservation of the Law in the Ark. And this shall be the last Observation, that will tend to the excellency of the Law. As this one was witten by the immediate hand of God, so was it only commanded to be preserved in the Ark. Now here is a great dispute in matter of History: for 1 Kin. 8. 9. it’s expresly said, that in the Ark there was nothing save the tables of stone; but Hebr. 9. 4. there is joyned Aarons rod, and the pot of manna. Those that for this respect would reject the Epistle to the Hebrews, as of no authority, are too bold and insolent. Some think we cannot reconcile them; yet the Scripture is true, onely our understandings are weak. Some think, that at first God commanded those two to be laid with the tables of the Covenant; but when the Temple was built by Solomon, then all were laid aside by themselves: and therefore, say they, that the History of the Kings speaketh of it as a new thing. Some, as Piscator, make in to be as much as coram, before or hard by: and so they say, the pot and rod were by the Ark. But I shall close with that of Junius, who observes, that the relative is in the feminine, […], and so doth not relate to […], Ark, the word immediatly going before; but […], Tabernacle, In which tabernacle. And this is frequent in the Scripture to do so. And this, though it may be capable of some objection, yet doth excellently reconcile the truth of the history with Paul. Now how long these Tables of stone were kept, and what became of them at last, we have no certainty. This proveth the great glory God did put upon the Law above any thing else, which I intended in all these historicall observations.

Vse 1. Of Instruction. How willing God was to put marks19 of glory and perpetuity upon the Law; and therefore we are to take heed of disparaging it. For, how necessary is it to have this Law promulged, if it were possible, as terribly in our congregations, as it was on Mount Sinai? This would make the very Antinomians finde the power of the Law, and be afraid to reject it. Certainly, as the Physitian doth not purge the bodies till he hath made them fluid, and prepared; so may not the Ministers of Christ apply grace, and the promises thereof, to men of Epicurean or pharisaicall spirits, till they be humbled by the discovery of sin, which is made by the Law. And I doubt it may fall out with an Antinomian, who accounts sin nothing in the beleever, because of justification, as with one Dionysius a Stoick (as I take it) who held, that pain was nothing; but, being once sick, and tortured with the stone in the kidnies, cried out, that all that he had writ about pain was false; for now he found it was something: So it may fall out that a man, who hath writ, and preached, that God seeth no sin in a believer, may sometime or other be so awed and troubled by God, that he shall cry out, All that he preached about this, he now findes to be false. Therefore let those that have disparaged, or despised it, see their sin, and give it its due dignity. They report of Stesichorus, that when in some words he had disparaged Helena’s beauty, he was struck blinde; but afterwards when he praised her again, he obtained the use of seeing. It may be, because thou hast not set forth the due excellency of the Law, God hath taken away thy eye-sight, not to see the beauty of it; but begin with David to set forth the excellent benefits of it, and then thou mayest see more glory in it then ever.

Footnotes

    1. The Law was given with great majesty, thereby to procure the greater authority to it
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  2. There is a difference between the Morall, Iudiciall, and Ceremoniall Law, notwithstanding they were given at the same time. ↩

  3. The Morall Law more excellent then the Iudiciall and Ceremoniall in three respects. ↩

  4. God humbled the Israelites before he gave them his Law. ↩

  5. God setled his worship before he gave them Canaan. ↩

  6. Preparation required before the hearing of the Law. 1. The people must sanctifie themselves. ↩

    1. They must not touch the Mount.
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    1. Nor come at their wives.
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    1. The Law was given with great Majesty, that so the people might be raised up to reverence the Law-giver.
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    1. The Law was written by God in Tables of stone, to denote the dignity and perpetuity of it. What meant by the finger of God.
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  11. 4 The Israelites, notwithstanding the delivery of this Law, was with power and Maiesty, quickly broke. it. ↩

    1. Moses his abode in the Mount, procured authority both to himself and the Law.
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    1. Moses his breaking of the Tables intimates, that justification is not to be had by them.
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  14. Moses his zeal in breaking the Tables, vindicated from rashnesse, and sinful perturbation of minde, ↩

    1. Gods manifestation of his glory unto Moses makes for his honour.
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    1. Though the writing of the second Tables was Gods work, yet the forming and polishing them was the work of Moses.
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    1. The extraordinary glory that was upon Moses, argues the administration of the Law to be glorious.
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    1. The preservation of the Law in the Ark makes much for the glory of it.
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  19. Seeing God hath put such marks of glory upon the Law, let us take heed of disparaging it. ↩

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