An Exposition of Genesis

CHAP. XIX.

Here begins the third general head of this book with Israel's encamping at their 10 ^th stage, which is the history of God's law-giving to his Church. And this continueth to the end of this book, and throughout Leviticus, and unto Chap. 10 ^th Ver. 11 ^th of Numb. So that at this stage Israel stayed near 11 months before the cloud removed to lead them forward. So that it is a large work to give the analysis of the whole history concerning this stage. I shall walk in the plainest way, and as the history naturally divides itself, so shall I proceed in treating of it.

In general this history is divided into two heads,

1. Preparation for God's law-giving, Ch. 19.

2. The law giving itself which is from Chap. 20 ^th to the end of this book, and in the whole book of Leviticus, & to the 10 ^th Chap of Numb. Which is such a bulk as is not easily to be distributed here; it will be easier to branch heads as we proceed.

In this Chapter which contains a preparatory to God's law-giving to Israel, we may observe,

• 1. The history of time and place when and where this was to be done, Ver. 1.2.
• 2. The history of the preparation is twofold,
  • 1. Of the people to receive the law, and that,
    • 1. By teaching them God's mind to them, Ver. 3.9.
    • 2. By sanctifying and regulating them, Ver. 10.15.

1. Of God himself, as to his address in giving the law and manner of appearance, with further charge to Moses, Ver. 16.25.

1. As to the time and place we have it thus related, In the third month of or after the going forth of the sons of Israel from the land of Egypt in the same day came they into the desert of Sinai, v. 1. For they were removed from Rephidim, and were come into the desert of Sinai, and they encamped in the desert, and there Israel encamped before the mount, Readings are to the same sense. Only some read encamped twice as in the Hebr. Others read the latter, Israel fixed their tents, Vulg. — Israel stayed there before the mount. Syr. Herein Israel's access to their 12 ^th stage is recorded. Wherein we have to note these particulars,

1. The time pointed out and that two ways,

• 1. More generally, in the third month or new moon after Israel's going forth from the land of Egypt, which was the first year according to computation, Ex. 12.
• 2. More specially, in the same day, not the third day of the third month as some; but in the first day of that new moon, 45 days after their coming out of Egypt.

2. The place of this 12 ^th stage. They came to the wilderness of Sinai.

3. A further declaration of their remooval, For they were departed from Rephidim, and were come into the wilderness of Sinai, that is, without interruption, or stopping at any other place, they journeyed from Rephidim to Sinai.

4. Their posture there described two-ways,

• 1. More largely, they encamped in the desert, This speaks of the place more largely.
• 2. More strictly, there Israel encamped before the mount; which was mount Sinai; as well as the whole desert styled by that name. Therefore this double expression of encamping carrieth no incongruity upon this account, that they not only pitched in the wilderness, but at the very mount Sinai, the mount of God that might be touched.

Which instructs us.
• D. 1. Months and days from Egyptian bondage are fit to be recorded.
• D. 2. Days are set by God for the Churches gradual progress to their rest; it fails not, Ver. 1.
• D. 3. From Rephidim to Sinai, or from streits and trials to some rest and doctrine God removes his Church.
• D. 4. The Churches camp and God's mount are sweetly joined together, Ver. 2.

2. The preparation of the people now follows,

1. By teaching them to know God's special respect to them, that they might be more willing to hear the Covenant now to be revealed, Ver. 3.9. Herein we have a double advertisement of God to Moses to be communicated to Israel.

1. Of gracious respect unto them, Ver. 3.8.

2. Of his appearance purposed toward them, Ver. 9.

In the former we have these particulars to note,

• 1. God's information to Moses, Ver. 3.4.5.6.
• 2. Moses his report of it to the people, Ver. 7.
• 3. Israel's return to Moses, with his to God, ver. 8.

1. As to God's information to Moses, therein note,

1. The access of Moses unto God, And Moses went up to God, Readings to the same sense. — To the mount of God, Sept. — To the Angel of God. Ar.

1. The ascendent is Moses, the mediator at this time.

2. The term of ascent, God himself, — The word of the Lord. Cald. The Angel of the Lord, as some. Christ.

3. The ascent itself, he went up. The second day. Ben. Uz.

Quest. Upon what account went Moses up to God?

Answ. 1. Not rashly; nor of himself, he knew better God's mind, 2. It was doubtless upon God's call, without which Moses may be presumed not to attempt it, which is more evidently expressed in what followeth, which giveth the reason of his ascent.

2. The reason of this ascent, And or for Jehovah called to him out of the mount, saying, thus shalt thou say to the house of Jacob, and declare to the sons of Israel, Readings to the same sense. In these words we have the reason of the ascent of Moses, which was God's call, and commission to him,

• 1. The term of connection which ours and others read as copulative, but some as rational. For. Vatab.
• 2. The power engaging him to ascend, Jehovah.
• 3. The engagement itself to ascend, set out,
  • 1. By calling him out of the mount, the cloud now resting there.
  • 2. By commissionating him to hear, and declare his will unto the people in two expressions.

1. Thus shalt thou say to the house of Jacob, or family, as Syr. — Thus God hath said to the stock of Jacob, as Ar.

2. And thou shalt declare to the sons of Israel, which noteth a further discovery and pressing of this message on them which followeth.

Quest. Why is it doubled, first to the house, secondly to the sons?

Answ. 1. The subject to whom is doubled under two titles probably to show a twofold state of this people, as they were a poor family of Jacob, and as they were made Israel by grace from God. 2. The act is doubled, that Moses might be more pressing and urgent upon them, to make them know God's mind, which after he discovereth, Ver. 3. 3. The matter given in charge to Moses to declare unto this people, which is a twofold message.

1. A recognition of what God had already done for them, Ye have seen what I have done to the Egyptians, and I have born you upon the wings of Eagles, and I have brought you to myself; — Ye yourselves. Vulg. — And brought you to my service, Onk. — To this my mountain, Ar. Otherwise readings are the same. Wherein God would have Moses press them to recognize these three great things,

• 1. His wonderful plagues on the Egyptians their cruel oppressors, who kept them in bondage.
• 2. His unparalleled providence to them in bringing them thus far in safety, in that he carried them, as an eagle her young upon her wings.
• 3. His special act of grace to them, in that he brought them or took them, and made them come unto himself, to be for him and his service.

Quest. Why doth God use the allusion of the eagles bearing her young?

Answ. 1. Not that any creatures care over theirs could parallel God's care over them. 2. But to show the tenderness of God by this to Israel; as some Hebrews note; other birds carry their young in their talons or claws, but the eagle beareth hers upon her wings, more tenderly and more safely; that if any should shoot at them in flight, she might take the shot and save them; so did God carry Israel and keep them from evil, Ver. 4.

2. A conditional promise, wherein we have to note,

1. The condition, And now if hearkening ye will hearken to my voice and keep my Covenant. Readings are to the same sense. — Word for voice, Onk. — Command for voice, Ar. It is the voice of his word and precept now to be given to them. Wherein we have two expressions in the condition,

1. That hearkening they should hearken to his voice; the word is doubled in the original; so some read it in other tongues. Ours paraphrase it thus, If ye will obey my voice indeed; which is hearing with an emphasis. Others, if you diligently attend my voice, which notes the meaning of the double expression. The paraphrase carrieth in it,

• 1. Sedulous or diligent attention or hearing.
• 2. Full hearing of the voice of God to be uttered.
• 3. Obedient hearing, to do all that the voice saith.

2. That they should keep his Covenant, two terms are here,

1. The object, God's Covenant which is to understand what here it meaneth, we must know his Covenant is twofold,

1. Original, which was all of promise, Gen. 3.15. Gen. 17.7. Which was not for them to keep, but by faith in it.

2. Additional, which carrieth in it restipulation, and articles of duty from them to God, which now God was about to make with them at Sinai; whereof we shall read the contents in the following part of this book, and the rest. This is said to be added to the promise, Gal, 3.19. This is here meant.

2. The act, they were to keep it by faith and love and obedience to the same. This is the condition.

2. The promise annexed is to be weighed, which is twofold,

1. Of indearment unto God, Then surely, or even ye shall be to me a peculiar treasure above all people, for all the earth is mine, Sam. Vulg. same. — A peculiar people of all nations, Sept. — Beloved before all people, — Onk. — Dear above all nations of the earth, Syr. — A propriety out of all people, Ar. Where we have to observe these two particulars,

• 1. The promise, ye shall be &c.
• 2. The reason, for all, &c.

1. As to the promise we have these terms considerable,

• 1. The subject of it, the sons of Israel keeping Covenant.
• 2. The Author of it, Jehovah himself who reigns.
• 3. The matter of it, that they should be a peculiar treasure unto God, his own portion and propriety, Ps. 135.4. This is a privilege above all people,

2. The reason of God's engaging in this promise, for all the earth is mine, the rational particle showeth this to be a reason of the precedent, For, and the reason which God rendereth is his own propriety in, and sovereignty over all the earth; therefore he may indear what people he will unto himself and pass by others. In the proposition are.

1. The subject, the earth, put for the people or nations in it, all nations in the earth.

2. The attribute is God's propriety, they are all mine or for me, i. e. in my right and under my command and dispose. I could have taken some of them, and left you, but I have left them out of my peculiar respect, and taken you, this is my own work and of myself, Ver. 5.

2. There is a promise of preferrement, And ye shall be unto me a Kingdom of Priests, an holy nation, Readings are to the same purpose. — A royal priesthood Sept. — A priestly Kingdom, Sam. Vulg. — Kings & Priests and an holy people, Onkel. — A Kingdom of Priesthood and a sanctified people, Ar. This add's to the former, and herein are promised 3 excellencies.

1. Royalty in the notion of a Kingdom, they should be all kings so dignifyed by God, as Revel. 1.6.

2. Priestly honor, to come nearest to God, they should be all as Priests, 1 Pet. 2.5.

3. Sanctity, an holy nation bearing God's Image, and therefore near and dear unto him, so accounted with him, and used by him.

4. The last thing in God's information is the charge of telling all this, enjoined again unto Moses, These are the words which thou shalt speak unto the sons of Israel, Readings to the same. Where these terms occur to be noted,

• 1. The authority injoining, which is Jehovah.
• 2. The subject charged or enjoined, Moses.
• 3. The charge repeated, these words or matters thou shalt speak unto and press upon the sons of Israel, that they may know them, Ver. 6.

Quest. What kind of Covenant was this now made?

Answ. 1. It was in itself the Covenant of grace, for it was given unto sinners with blood. A type of what Christ spilled for them. 2. It is yet called the law because of the severity and darkness of its delivery.

Quest. How then doth it require conditions precedent?

Answ. 1. These conditions are not precedent to the first act of grace, for God had already chosen them. 2. They are conditions consequent to God's love, but precedent only to the continuance and perfecting of the same, which doth not derogat from grace enabling them to perform them.

Quest. 3. Why doth God thus prepare them by teaching?

Ans. 1. It is his gracious condescension to do it. 2. They stood in need of such recognition, and instruction. 3. The manner of law-giving that followeth, being so terrible, such encouragement was requisite to precede.

Learn we from it.
• D. 1. In covenant-making or law-giving from God there is need of some mediator to be with God.
• D. 2. God's call alone can qualify or authorize a mediator between him and sinners.
• D. 3. It is incumbeat on the mediator to declare fully God's mind unto his people.
• D. 4. The house of Jacob and the children of Israel note the people with whom God dealeth by a mediator, Ver. 3.
• D. 5. A due recognition of God's gracious acts for souls against enemies is a good preparation to receive his law.
• D. 6. God's securing providence as well as selecting a people to himself prepare them to hear his Covenant, Ver. 4.
• D. 7. The condition of exact hearing God's voice and keeping his Covenant, justly followeth grace, and precedeth the Churches greatest privileges.
• D. 8. God's Covenanted people are his peculiar treasure in the world.
• D. 9. It is God's free grace who owneth all nations on earth to make one his peculiar above another. Ver. 5.
• D. 10. Royalty, near communion with God, and sanctity are the privileges of God's peculiar ones. Kings, Priests and Saints.
• D. 11. The words of duty and privilege must be spoken and made known unto the Church, Ver. 6.

2. In this preparation of Israel, by teaching them, follows the declaration of the former words by Moses unto the people thus, And Moses came and called the elders of the people, and set before them all those words which Jehovah commanded him, Readings agree to the same sense. — Expounded, Vulg. — Propounded. Sam. — Rehearsed, Syr. — Declared. Ar. — Commanded them for him. Sept. Herein note,

1. The access of Moses from God to Israel, And Moses came.

2. The accersion of Israel unto him. And he called the elders of the people. The Vulg. reads the Ancientest of the people, but here it seems to be a term of office, noting these heads of the people by whom Moses might acquaint Israel with his message from God.

3. The delivery of his message unto the people,

• 1. By proposition of God's mind in the recognition and promise which were made known to him.
• 2. By exposition of the same, as some please to translate the word. He put or set before them.

4. The reason of this action, Jehovah's command unto him, All these words Jehovah commanded him to speak to Israel, therefore he thus declareth them.

Observe we.
• D. 1. Command received from God by his ministers, they must go and call them whom they must bespeak.
• D. 2. Orderly proceeding to acquaint the people of God's will by their heads is rational.
• D. 3. Proposition and exposition of God's words must be made to souls that they may know them.
• D. 4. All God's words, and no more but his, Jehovah commands his ministers to speak to his people, V. 7.

3. In this information or teaching Israel for preparation to meet with God is expressed a double return,

1. Of Israel to Moses, And all the people answered together and said, All which Jehovah hath spoken we will do, Readings to the same sense. — We will do and hear Sept. 〈 in non-Latin alphabet 〉 . Wherein they engage upon the recognition of God's works, and promise made by God to them, an universal obedience unto God's conditions exacted.

1. To obey his voice, i. e. to hear and do whatever was commanded by him.

2. To keep his Covenant in faith and love, laying up all promises and restipulations.

3. They do it jointly. One and all.

2. Of Moses unto God, And Moses returned the words of all the people unto Jehovah, Readings the same in sense.

1. The relatour is Moses entrusted by God to take their answer.

2. The matter related, the words of Israel for professed obedience.

3. The relation itself, Moses brought it back with him when he went into the mount again.

Quest. When and how did the people answer Moses?

Answer. 1. After the time that the message was brought to them from Moses, by the elders. 2. By these elders did the people give answer unto Moses.

Quest. Was their answer full to God's mind?

Answer. 1. In word and show it was, and probably they then intended no other. 2. Yet in deed and truth it was not so, for God wished there were such an heart in them, Deut. 5.29. 3. They were overpowered by God's reason and promise, and could do no less than grant all, but little did many of them understand either God's voice or covenant, or what the law required, therefore their reply could not be so full unto the mind of God, neither did they consider their own wickedness.

Mark we from it.
• D. 1. The sovereignty and reason of God cannot but force creatures to yield unto what he saith.
• D. 2. Universal and free may be the confessions of the Church visible to the demands of God.
• D. 3. Blind affection may make such fair answears unto the proposals of God.
• D. 4. Men may be convinced and promise all to God, when they can do nothing.
• D. 5. Returns of people unto God must be by their mediators.
• D. 6. Mediators can return no other but what they receive from people unto God, Ver. 8.

2. The next advertissement in this teaching, preparation is about God's intended appearance, ver. 9. And Jehovah said to Moses, behold I come to thee in the thickness of my clouds that the people may hear in my speaking with thee, and also believe in thee forever, and Moses declared the words of the people unto Jehovah, Onk. Sam. Syr. same. — In the pillar of a cloud, Sept. — In the darkness of a cloud. Vulg. I will manifest my Angel, &c. Ar. — And the Lord said to Moses upon the third day, B. Uz. And the word of the Lord said, Behold my word shall be revealed unto thee in the thickness of a cloud, 1. Hierus. In these words seems to be the reply of God to Moses upon his report. Wherein these particulars occur to observation,

• 1. God's bespeaking Moses or betokening his special favor to reply unto him.
• 2. The matter of his reply, Behold I come to thee in the thickness of a cloud, He declareth his visible advent unto him.
• 3. The end of his appearance is twofold subordinate,
  • 1. That the people might hear God speaking to Moses, that which they acknowledged, Job. 9.28.29.
  • 2. That they might believe in Moses i. e, in the word delivered by Moses from God forever.
• 4. The repetition of the rehearsal of the people's words to God. And Moses told, &c.

Quest. 1. Was this the pillar of the cloud which had gone before them all this while?

Answ. 1. It is sure it was the same God promising appearance now, who used that symbol of his appearance unto Israel. 2. It probably might be the same cloud extended. 3. It is certain that there was addition of thickness and darkness, which might diversify the form, and other clouds might be added to make it a terrible signal, such as God intended unto this dispensation of his Covenant to Israel.

Quest. 2. What was it that God would have the people hear him speak to Moses?

Answer. 1. Here doubtless it was the delivering of his moral law; God trusted not Moses to deliver that, but himself doth it, Chap. 20. And that with an extraordinary voice. 2. Other laws of lesser moment God gave a pattern of them to Moses and trusted him to carry them to Israel. 3. This speech was extraordinary to Moses at this time, v. 19.

Quest. 3. Was Moses to be believed in by Israel?

Answer. 1. God alone is the proper object of faith. 2. Moses is here but ministerially considered; he was the Minister by whom they believed. 3. His doctrine may and must be understood by his name.

Quest. 4. How is this repeated again, that he told the people's words unto God?

Answer. 1. It is not evident that they spake to Moses anymore than formerly, Ver. 8. 2. It is therefore rendered by some thus, Jehovah said to Moses I will come, &c. After that Moses had told the people's words to him, which is the best.

We observe.
• D. 1. Upon people's readiness to obey God is willing to make known his law. A willing people have all.
• D. 2. God's own appearance to give his law, is only that which command's faith. His word is for faith.
• D. 3. God's Prophets and Ministers are to believe upon God's credit. Because he speaks to them.
• D. 4. Dark and cloudy was God's appearance and speech to Moses for his Church.
• D. 5. People must hear God's speech by Ministers, that they may believe it.
• D. 6. The saving doctrine spoken by God to Moses must command faith in the Church forever, Ver. 9.

2. The next way of preparing the people for receiving God's law is by sanctifying them, whereabout we have to consider,

• 1. God's command unto Moses, Ver. 10.11, 12, 13.
• 2. Moses his execution of God's will, ver. 14.15.

In the command we have two branches expressed,

• 1. A command for sanctifying the people, Ver. 10.11.
• 2. A command for bounding them, Ver. 12.13.

In the former we have these particulars considerable,

1. The preface by way of delegation, And Jehovah said to Moses, Readings are to the same pupose, — Who said to him, Vulg. — And he said to him, Ar. Herein note,

• 1. The Authority delegating, Jehovah.
• 2. The subject delegated, Moses.
• 3. The delegation by God's word.

2. The precept, which is here generally expressed for sanctifying the people, but more specially it is threefold.

1. For dispatch and motion, Go to the people, Readings are to the same. — Going down testify to the people, Sept. The words are plain, the command is for his descent to Israel; wherein are observable,

• 1. The term from whence, The mount.
• 2. The term whereunto, The people.
• 3. The motion, Go away, haste to them.

2. For the sanctification of them, wherein are considerable,

1. The work real, which was to sanctify them, And sanctify them today and tomorrow, Readings to the same sense, — Prepare them, Onk. — Clense them, Ar. Where we have,

1. The work enjoined. Sanctify thou them; which surely inports, sanctification of persons in truth for receiving God's law, the purifying of minds, senses, and members; such the holy God requireth to attend on him, Ps. 93.

2. The circumstance of time, this day and tomorrow; such time doth God allot to cleanse the people; it is his will.

2. The work signal of this sanctification, And let them wash their clothes, Readings the same in sense. — Let them whiten their garments. Syr. In which act is noted only the symbol of sanctification, which consists really in the purifying of the Spirit, and was for the time of the law enjoined by God, but now with all other Jewish washings are ceased, Heb. 9.10. Under such phrases yet true sanctification is signified in the Gospel, Heb. 10.22. Eph. 5.26.

Quest. How could Moses sanctify them?

Answ. 1. Ministerially only, by showing them the way of sanctification from God. 2. Typically, he is said to do it, as typing Christ the true Mediator. 3. Really, he discovereth it to be God's words, and gracious work upon them, in his own way.

Quest. How could this be true sanctification?

Ans. 1. Symbolical washings or cleansings were but institutions to note higher works of grace. 2. God did both require and effect holiness as truly under the Law as under the Gospel; be ye holy as I am holy.

Quest. What days were they appointed for it?

Answ. The third and fourth of the third month; for on the fifth God appeared and gave his law which was the 50 ^th day from the 15 of the first month, or the day of the Passover and their coming out of Egypt; & hereupon called Pentecost. On which afterward was appointed an holy Festival, mentioned, Act. 2.1. Exo. 23.15. Levite. 23.15.16. Act. 20.16. Ver. 10.

3. A precept for full preparation, And let them be ready against the third day, Readings all the same.

1. The matter enjoined, is full and due readiness, by sanctification, that all might be suited to the will of God, and nothing wanting of what he required.

2. The time prefixed, the third day from this God's speaking, which was the fifth of the month, and the day of Pentecost as before noted,

Quest. Why was all this preparation to be made?

Answ, It was to dispose them better for receiving the doctrine of the law, and it noteth such a moral duty for souls holily to dispose themselves for receiving God's Covenant.

Quest. Can men be sanctified before the law of God come unto them, to cleanse them? Joh. 17.17.

Answ. 1. There is a sending forth of God's truth and doctrine for calling strangers to conversion; so the Apostles are enjoined to preach to every creature. 2. There is a Covenant-discovery and law-giving to the Church, which is supposed to be sanctified already, these must be thus prepared for a due reception of God's will.

3. The reason of this precept followeth, For in the third day Jehovah will come down in the eyes of all his people upon mount Sinai, Readings are all to the same sense, shall be revealed, Onk. — The Angel of God shall be revealed, &c. Ar. There the manifestation of Jehovah for delivering his law to Israel is the reason given of foregoing commands, where we may note,

1. The time again stated, in the third day.

2. The work intended, Jehovah will come down, i. e. in a visible discovery for giving his law to them,

3. The witnesses of this, the sight of Israel.

4. The place of his appearance, mount Sinai, upon the account of this Moses must take care to sanctify the people.

Quest. Was it Jehovah himself that descended, or his Angel?

Answ. 1. No created Angel is here meant. 2. The Angel of the Covenant is here spoken of, who is God himself, Christ. 3. His descent is spoken of him as to his visible appearance, for otherwise God filleth all in heaven and earth. 4. Angels were his ministers at this time, Gal. 3.19.

Learn we.
• D. 1. Jehovah delegat's a mediator to deal with the people to whom he will appear.
• D. 2. Jehovah dispatcheth the mediator unto them in his time with whom he hath to do.
• D. 3. Sanctification of the people by the mediator, is commanded by God before he deal with them.
• D. 4. A set time for sanctification God appoint's, which men must take.
• D. 5. Signal sanctification went not alone under the law, however enjoined for that time, Ver. 10.
• D. 6. Due preparation must be performed by souls against the time of meeting with God.
• D. 7. God hath his third days appointment upon several occasions of giving out his grace.
• D. 8. Jehovah doth humble himself in Christ to visit his people below.
• D. 9. God makes his people's eyes to witness sometimes his appearance to them.
• D. 10. God's appearance on mount Sinai was his condescension in grace, Ver. 11.

2. The next command from Jehovah to his people is for bounding them at the time, and in the place of his intended appearance, Ver. 12.13. Herein,

1. The command is to Moses about the work which he was to do, And thou shalt set bounds to the people round about, Readings mostly agree. 〈 in non-Latin alphabet 〉 Sept. — Set a bound about the mountain, Sam. — Testify to the people, &c. Syr. Herein we may note,

1. The subject commanded, Moses God's messenger and Israel's mediator.

2. The work commanded, set bounds to the people; or as it were rail in the mountain round about for the people.

2. The command is also about the word which he was to say.

1. Of prohibition, and that is here twofold,

1. Against their motion beyond their bounds, wherein,

1. The prohibition, Saying, take heed to your, selves of going up to the mount and touching the border of it, i. e. that ye touch it not nor go up, readings are to the same sense, — Touch not anything of it. Sept. The utmost border, the edges of it, Ar. Syr. In the letter is prohibited to Israel,

1. Any ascent beyond these bounds, go no further, than ye are called and bounded.

2. Any touching any part of the mount.

2. The reason of this prohibition under a threatening, All that toucheth the mountain, dying shall die, Readings are to the same sense. — Shall draw nigh. Onk.

1. The subject threatened, every creature man and beast.

2. The penalty threatened, certain death, ver. 12.

2. Against the least touch of him or it that goeth beyond bounds, together with the penalty annexed, There shall not a hand touch it or him but it shall be stoned with stoning, or shot thorough with shooting, whether beast or man, it shall not live, Readings to the same,

1. The evil prohibited, touching the mount. This must not be so much as touched with a hand, the law is peremptory.

1. The penalty. It was an Anathema. Wherein,

• 1. The subject, man or beast that breaks thorough.
• 2. The evil threatened, death.
  • 1. By stoning.
  • 2. By shooting thorough.
  • 3. The confirmation of it, none shall live,

2. Of promission, When the sound of the trumpet or cornet is drawn long they shall ascend into the mountain, Sam. the same. — When the voices and trumpets and cloud are gone from the mount they shall ascend, Sept. — When the trumpet is withdrawn they shall have leave or power to ascend. Onk. — When the trumpet shall sound, Ar. When the cornet is silent it shall be permitted, &c. In this passage is observable,

1. The condition, when the trumpets sound is drawn out to the end and so ceased, as some, or prolonged, as others.

2. The permission, then man or beast might go up again upon it, as any other common mount; that is when God had drawn away the tokens of his majesty, and trumpet ceased, and cloud departed, then the place became common as before. Others say the neither part of the mount, so far and no further, Ver. 17.

Quest. Why are the people forbidden the mount?

Answer. 1. God's pleasure is cause enough for the prohibition. 2. It was the mountain that might be touched or was in itself tangible, Heb. 12. v. 18. And so noted more sensible delivery of the Covenant; and God would not have them to much to use their sense. 3. It was to make a difference between the people and their mediator.

Quest. Why are beasts prohibited and threatened?

Answer. 1. Not for their own sakes. 2. It was to inform men, that the appearance of God is not unreasonably to be abused. 3. To punish man's sin by them if in this kind they transgressed.

Quest. Why was no hand to touch man or beast, that touched the mount?

Answer. 1. This is not meant by way of rescue, as Vatab. for none durst now attempt it. 2. It was to note the accursednes of those that should transgress now, as such as were not to be touched. 3. It noted the more despicable death, to be killed without laying hand on them, Heb. 12.20.

Quest. How far were they permitted to come to the mount?

Answer. 1. Not beyond the bounds. 2. So far as Moses led them, to the bottom of the mount, for this was a present license, therefore not likely to be when they removed their station hence, as Junius, and so when the trumpet ceased. The prohibition and permission concern the same time, in greatest reason.

And teacheth us.
• D. 1. God measures out creatures approaches to him, and his appearance unto them at his own pleasure.
• D. 2. The revelation of God's Covenant in the law was bounded.
• D. 3. It was a weakness in the Covenant-dispensation to Moses that it was from a mountain to be touched, Heb. 12.18.
• D. 4. It was not lawful for any to touch that mountain, but the Mediator of that Testament.
• D. 5. Carnal approach to the mount by any beyond the bounds set, was death to all but the Mediator, Ver. 12.
• D. 6. No hand-touching or communion must be with that, which God hath judged to death.
• D. 7. The Covenant given upon the mount that might be touched was severe and deadly, no life there, Hebr. 12.
• D. 8. In the law God hath discovered by the death of beasts, the sins of men.
• D. 9. At God's signal or call souls may draw near to him without danger.
• D. 10. Creatures may come so far and no further to God than he alloweth them, Ver. 13.

2. Now followeth the execution of the commands by Moses, V. 14.15. Wherein these particulars occur,

1. The descent of Moses, And Moses descended from the mountain to the people, Readings agree, nothing is difficult here. This answears God's first command to him, Go to the people, Ver. 10.

2. The work of Moses, And he sanctified the people, and they washed their clothes, Readings to the same sense, — He prepared, &c. Onk. — He cleansed them, Ar. — They whitened, &c. Syr. Here the letter is plain, Moses his obedience to God's command of sanctifying Israel, Wherein note,

1. The act of Moses, he sanctified them, by command & ordering them thereunto.

2. The act of the people, they washed their clothes, which was signal unto washing of hearts, Ier. 4.14. Ver. 14.

3. The last act of obedience to God in ordering Israel to meet with him, And he said to the people be ye ready against the third day or at 3 days, come ye not nigh to a wife, Readings agree, Here,

1. Moses executed his third command in giving the charge to the people to be ready at God's time to wait on him.

2. His prohibition added, Come ye not nigh to your wives, that is, as to mutual enjoyment, which otherwise was lawful.

Quest. Is there not defect and excess in this act of Moses?

Answ. No: for 1. Though it be not mentioned here that he set bounds, yet this was done to God's mind. 2. Though abstinence from wives be not mentioned before, yet doubtless at this time it was commanded unto him by God himself.

Quest. Doth obedience to God then deny use of wives?

Answer. 1. Not generally, for it is God's institution. 2. Upon this extraordinary occasion, as this, of attendance on God, it is required to deny ourselves in it.

Observe we.
• D. 1. The Mediator willingly cometh from God to impart his will to his people.
• D. 2. The true Mediator is as ready to sanctify his people as God would have him.
• D. 3. Souls must follow their Mediators command for sanctification, Ver. 14.
• D. 4. It is the Mediators care to prepare a people for God at his time, to whom he is sent.
• D. 5. Lawfull injoiments in the flesh sometimes must be denied for better attendance on God.
• D. 6. Great is the fitness required in souls for receiving rightly the law from God, Ver. 15.

2. The next head for preparation to give the law concern's God himself in his visible address thereunto, Ver. 16.25. In this are several actions between God and Moses interwoven, all preparatory for the giving of the law and Covenant.

1. The fore-running signs of God giving the law, Ver. 16.

2. The work of Moses in ordering the people, Ver. 17.

3. The terriblenes of the place of God's appearance, Ver. 18.

4. The parly between God and Moses ver. 19.

5. The appearance of God and his charge to Moses, ver. 20.21.22.

6. The reply of Moses about the charge ver. 23.

7. The dispatch of him to Israel from God, ver. 24.

8. The obedience of Moses, ver. 25.

In the first concerning the fore-running signs of God's appearance, we have these terms to note,

1. The time expressed, And it was on the third day in the being of the morning, Readings to the same, — And the third day come and the morning appeared, Vulg.

1. Here is the term connecting his appearance to the preparation of the people now done by Moses; immediately thereupon comes God.

2. The term of time, set out,

1. By the day, it was the third day from that, when God first spake to Moses and the 50th from the Passover,

2. By the part of the day, it was in the morning at the breaking of the day.

2. The signals given, And there were voices and lightnings, and an heavy cloud upon the mountain, and the voice of the trumpet exceeding strong, Readings to the same sense, some various expressions, here are 4 signals,

• 1. Voices, which were thunders.
• 2. Lightnings, even the flashes from them.
• 3. An heavy thick cloud.
• 4. The sound of the trumpet exceeding strong and loud, all very terrible, Heb. 12.18, 19.

3. The impression which these terrible signs made upon the people, And all the people that were in the camp trembled, Readings the same.

1. The subject of this impression, a people lately prepared and sanctified to meet God, yea all of them within the camp though some stout enough, yet now they who durst face great armies, tremble at the voice of God.

2. The impression itself, fear and trembling, that made their joints to be loosed, Ver. 16.

Quest. Were these natural thunders? &c.

Answer. 1. It is very probable the matter might be natural. 2. But it is certain the making of them at this time was miraculous.

Quest. Why are such terrible signs used?

Answer. 1. These were suitable to the law given. 2. These were ensigns of the Majesty of the Law-giver. 3. These were fit to humble souls and prepare them for due hearing of the law.

Quest. what was this fear?

Answer. 1. Natural in most, from seeing and hearing such terrible things. 2. Yet it might be by faith also in some, believing the terriblenes of God's Majesty therein.

Which informeth us.
• D. 1. Upon Churches preparation and sanctification God is ready to appear to them.
• D. 2. God will keep his day, his third day of appearance to his people.
• D. 3. In God's appearance for Covenant-making he giveth the discovery of himself as he pleaseth.
• D. 4. Terrible signals God useth sometimes, to declare his Majesty to men, Ps. 18.9.
• D. 5. The law given by Moses differs from Christ's in darkness and deadlines. Hebr. 12.
• D. 6. Suitable affections unto terrible appearances of God may be from nature and grace, Ver. 16. It might be a spirit of bondage in some, but of free grace in others.

In the second the work of Moses is expressed in the bringing of the people & ordering their approach to God, And Moses brought the people out of the camp to meet with God, and they stood at the neither part of the mountain, Readings most the same, — To meet the word of the Lord, Onk — The commandment of God, Ar. Herein we may note,

1. The act of Moses, and therein these terms,

1. The agent Moses, their Mediator and Captain.

2. The patient, all the people capable of having and seeing this appearance of God.

3. The action, He brought them, or marshalled and ordered them for their approach, in which,

• 1. The term whence, is their camp, where they were pitched in their tents.
• 2. The term whereunto is God, and to meet with him at some nearer distance.

2. The posture of the people, They stood at the neither part of the mount, here note,

• 1. Their station which they kept, as ordered.
• 2. Their place, at the lower part of the mount, where bounds were set.

Quest. Why did Moses bring Israel to such a terrible sight?

Answer. 1. He doubtless was so commanded by Jehovah. 2. He was their Mediator, and stood between God and them. 3. This was not to destroy them, but graciously to dispose and fit them for grace in this terrible dispensation.

We note from it.
• D. 1. God's terrors in the law are not to drive men from him, but to bring them humbly to him.
• D. 2. God hath appointed a Mediator to bring souls unto him. They come not of themselves.
• D. 3. Upon the Mediators conduct souls may be bold to approach the terrors of the Lord.
• D. 4. Sinners must keep their standing appointed by the Mediator to find grace in the sight of God, Ver. 17.

In the third the terriblenes of the place where▪ God appeared is next discovered, And mount Sinai was all on a smoke because Jehovah descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and all the mountain trembled exceedingly, Sam. and Syr. same. — All the people were astonished, Sept. — Trembled Ar. — The Lord was revealed, &c. Onk. — The whole mountain was t • rrible, Vulg. In this passage we have to note these particulars,

1. The terrible state of this mount, the place where God appeared to give his law, expressed in two visible signals,

1. Of smoke, and that described,

1. Positively, the whole mount Sinai was in a smoke, i. e. In a thick gross darkness, called smoke.

2. Comparatively, The smoke thereof ascended as the smoke of a furnace, i. e. Very thick and black.

2. Of earthquake, And all the mountain trembled exceedingly, there was a dreadful earthquake, enough to make creatures cry and fly at the sight of it; when mountains quake, Heb. 12.18. Hab. 3.10. Ps. 114.4. Ps. 68.8.

2. The reason of all this, Jehovah descended on it in fire, wherein concur,

1. The efficient itself, Jehovah who alone makes this apparatus, the eternal being.

2. The mode wherein he work's, it was fire, a terrible signal of his appearance whose name is a consuming fire.

3. The actuating of all these terrible events by his descent attributed to him after the manner of men, and upon his visible manifestation only, for as God he filleth heaven & earth, & is not subject to motion, but this note's here the putting forth of himself to make this terrible sight.

Mark we.
• D. 1. The wisdom of God orders the place to be terrible, where he giveth his dreadful law.
• D. 2. Smoak and darkness and earthquakes God useth to awe creatures for receiving his will.
• D. 3. God's fiery appearance is the only cause of his fiery law, Deut. 33. Ver. 2.
• D. 4. Such fiery revelation of God is for salvation and not destruction in the first intent, Ver. 18.

In the fourth we have a special parly between Moses and God, thus recorded, And the voice of the trumpet was going and waxing strong vehemently, Moses spake and God answered him by a voice, — The sounds of the trumpet proceeded vehemently stronger. &c. Sept. — And from the face of God it was answered by a voice. Onk. — Grew and became very strong. Sam. — As it proceeded so it grew stronger. Was intense and grew very strong. Syr. All mostly to the same sense. Here we have to note,

1. The occasion of this parly, and that was the vehement loud and terrible sound of the trumpet, expressed in three terms.

• 1. It moved and went on.
• 2. It waxed strong or loud.
• 3. It was vehemently loud and strong, which ours render, It waxed louder and louder.

2. The expression of Moses before God, he spake, no mention to whom.

3. The return made to him, And God answered him by a voice,

• 1. The replyer God.
• 2. The manner of reply, by a voice.
• 3. The matter of the reply, God answered him. Some queries here are to be satisfied.

Quest. What and to whom did Moses speak?

Answ. 1. Neither of these are here expressed, but only that upon some consternation falling on him upon the exceeding terrible sound of the trumpet, being as overwhelmed he spake, and probably to none but God. 2. This expression of his arising from the loud sound of the trumpet, most reasonably was the expression of fear; and though we read not of what he did say, yet the words recorded by the Apostle seem to be his speech, I exceedingly fear and quake, Heb. 12.21.

Quest. 2. What was it that God answered him by voice?

Answ. 1. Nothing is here expressly said of this. 2. This was not the charge afterward mentioned, for Moses was not yet called up. 3. Neither was it the law given, for that follolowes, Chap. 20. 4. It was doubtless an answer of peace and comfort suitable, whereof he now stood in need, though he were mediator; the like may be observed of Christ in the flesh, Math. 26.

Quest. 3. What did this sound of the trumpet note?

Answ. 1. A dreadful alarm to summon Israel. 2. A terrible threatening of them. 3. An insufferable charge against them; such as neither Israel, nor Moses could well brook, Hebr. 12.

Learn we here.
• D. 1. Dreadful and unsufferable to sinners is God's warning trump which doth but summon.
• D. 2. Mediators themselves in the flesh may tremble and cry at the sound of God's wrath.
• D. 3. God himself support's mediators under the hardest conflicts with his terrors.
• D. 4. God hath a voice of comfort to countervail the terrible sound of his trumpet, Ver. 19.

In the fifth head noted about God's preparation are these specials,

1. God's descent upon the mount, And Jehovah descended upon mount Sinai, upon the head or top, Readings most the same, — And the Lord was revealed, &c. Onk. — Behold the Angel of the Lord appeared, &c. Ar. In this occur these terms to observation,

1. The descendent Jehovah, who is said to dwell in the high and holy place, and to be higher than the highest; he humbleth himself to come down among men, Isai. 57.15.

2. The descent itself, he came down, i. e. as to the signals of his presence, otherwise God is not subject to motion.

3. The place of descent, mount Sinai, even the top of the mount which was the utmost of its height.

Quest. Why did God thus descend to give his law and not rather speak from heaven?

Answ. 1. God's will in choosing his way and place of law-giving is reason sufficient. 2. Yet here God seemeth to suit the place on earth unto the present disposition and state of the mediator, Moses who was on earth. 3. Heaven was the place whence the Covenant was to have a better discovery by Christ, the true mediator, to show the excellency of it above this from earth, Heb. 12.22.

2. God's call to Moses with his return, And Jehovah called Moses to the top of the mountain, and Moses went up, Readings to the same. — From the top, &c. Ar.

1. God's act in calling Moses the mediator nearer to himself; even to the highest place of his visible presence, which was interdicted to all besides him.

2. Moses his return in obeying God's call. He went up whether he was called to stand by God in his law-giving, Ver. 20.

3. God's charge to Moses for testifying a double message,

1. To the people of Israel, And Jehovah said to Moses, go down, testify to the people, lest they break in to Jehovah to see and many of them fall, Sam. same. — Lest haply they will transgress the bounds, &c. Vulg. — Draw near to God to consider, Sept. transgress, Onk. — Come forth before the Lord to see, Syr. — Warn, &c. that they break not in to the light of God, &c. Ar. Here note,

1. A command for his descending again from God to Israel.

2. • ods charge unto them, wherein is expressed,

1. The manner of his dealing with them, testify to them, a work added to the former warning by way of witness-bearing, and more solemn pressing of them to hear.

2. The matter of it, that they break not their bounds to gaze, or pry into the actings of Jehovah further than was permitted them.

3. The reason of it which was the preventing of the danger threatened, lest many of them thereupon should fall and perish as the Bethshemites, 1 Sam. 6.19.

Quest. Why is this double charge given by God to Israel?

Answ. 1. Their hearts needed it, who where curious enough to presume, and trespass the prohibition, as, Ch. 16.20.27. 2. It was to express his own care of their good.

2. To the Priests, And let the Priests also that draw nigh to Jehovah sanctify themselves lest Jehovah break forth upon them, — Smite them, Vulg. — Kill them, Sept. — Which draw near to minister, &c. Onk. — Destroy them. Sam. — Break in upon them, Syr. — Cut them of, Ar. Herein also we may note,

• 1. The duty charged, let the priests, &c,
  • 1. The subject of it described,
    • 1. By name of office, Priests,
• 2. By their work, in drawing nigh to God for ministering to him.

2. The duty charged is their sanctification, that they be purified and prepared in their places, according to the will of God revealed.

2. The reason of this also is exemption of them from danger, lest Jehovah divide upon them, or break forth to kill them; thus these commands are backed with dreadful threatenings, to keep them to obedience, and deliver them from death.

Quest 1. Who were these Priests, seeing yet Aaron's sons were not called to that office?

Answ. These doubtless were the first born of Israel chosen of God, Ex. 13. called yongmen, Ex. 24.5. These for present were set apart for ministering to God.

Quest. Where were they to satisfy themselves?

Answ. In their places; at the bottom of the mount, where Moses had set them, who was mediator now for them also, for into the mount they were not to come, Ver. 24.

We observe.
• D. 1. Great is the condescension of Jehovah unto men in giving law and Covenant to them.
• D. 2. In God's humbling himself he keeps his distance and place above men.
• D. 3. In giving his law to men God calleth the mediator to be by him.
• D. 4. The mediator is ready at God's call to be with him, and take law from him for his people, Ver. 20.
• D. 5. The mediator is up and down between God and men for their good. So God will have it.
• D. 6. Double charges and most serious contestations are all but needful to keep souls from sin.
• D. 7. So near access to God is not lawful for the people, which is allowed to the mediator.
• D. 8. God withholds no discovery from his Church, but that which would be deadly to them. Ver. 21.
• D. 9. Among the congregation God hath appointed some to office for ministering to him.
• D. 10. Such persons must be sanctified in their special place according to God's will.
• D. 11. The more holy the persons and office are, the more deadly is their transgression.
• D. 12. Threatenings of death are primarily in grace to give life to souls, Ver. 22.

In the sixth place the reply of Moses followeth, And Moses said unto Jehovah, the people cannot come up to mount Sinai, for thou hast testified to us, saying, bound the mountain and sanctify it, Readings are all to the same sense. Herein we may observe these particulars,

1. The reply of Moses, he said to Jehovah, the people cannot come up to mount Sinai, the letter is plain, wherein note,

• 1. The manner of replying, Moses said to Jehovah, it was by word.
• 2. The matter of it, the people cannot come up.

2. The reason of this his reply which is given,

1. Expressely, thou hast said unto us bound the mountain, set a pale and sanctify it, separate it from that ground on which the people stand.

2. Implicitly, all this we have done, and therefore the people cannot come up. Thus the letter sound's.

Quest. Was Moses unwilling to go down?

Answ. 1. It is not reasonably to be thought, that he withdrew from God's command. 2. It is likely that from what means had been used, and the charge already given so strictly, Moses had so much charity to think, that Israel could not transgress in that matter. 3. Others conceive it, as if it were made by way of inquiry, whom God would have come up, and whom not, but the words seem not to carry it.

Learn we.
• D. 1. Ministerial charity may think that good of people, which God knoweth is not in them.
• D. 2. God's testimonies being declared, and his means used, it may be presumed by good ministers, that people will obey.
• D. 3. Vnwillingnes to suspect the Church may stand with willingness in God's best ministers to obey his word, Ver. 23.

In the seventh place followeth God's dispatch of him down, And Jehovah said unto him, walk, go down; and come up thou and Aaron with thee, but let not the Priests and the people break thorough to come up to Jehovah, lest he break forth upon them, Readings to the same sense. — Afterward come up, &c. Lest he destroy them, Sam. — And rush upon the light of God, lest he break them, Ar. — Kill and destroy them, others. Here observe,

1. His dispatch away, go down, stay not.

2. His allowance of return, come up again, thou and Aaron.

3. His interdiction of all other Priests and people upon the former penalty, that they come not beyond the bounds. — Let them not violently press, &c. Sept. 〈 in non-Latin alphabet 〉 , yet there is a violence for taking heaven, Math. 11.12.

Quest. Why did God so charge Moses to go down?

Answ. 1. This stands upon God's absolute will, God will have one and not another. 2. Doubtless God had some special work for Aaron there, though not expressed in this place. 3. He was in commission with Moses, and to be a minister of this law.

In the 8 ^th is a short recital of the obedience of Moses, And Moses went down to the people, and said unto them. — Readings agree. — Declared all unto them, Vulg. In his obedience are two things,

1. His descent. He leaveth the top to go to the bottom.

2. His speech, he made known God's will in all unto them, in the matters of their safety.

Quest. How long staid Moses below before he ascended?

Ans. 1. All the time of the giving of the law, Ex. 20.10. 2. After this he was called up with Aaron, Ex. 24.1. when it is most plain he went up.

We conclude.
• D. 1. God seeth need for his ministers testifying and pressing on people his will, when men do not.
• D. 2. The Mediators descent to men hinders not his ascent to God again for their good.
• D. 3. None but Mediators must come so near to God as he appoints them.
• D. 4. Such as do, though under pretense of holiness, must perish, Ver. 24.
• D. 5. The Mediator as he must, so is he willing to be with God's people at the lawgiving.
• D. 6. It is, Mediators work to teach all to souls that may fit them to a due reception of God's Covenant, Ver. 25.

All this done, then God delivereth his law as followeth.

CHAP. XX.

After preparation made as before, God now proceedeth to deliver his law unto Israel in this Chapter, and the following, for settling his Church, to the end of this book: unto which are many enlargements 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 God's law-giving, containeth these general heads.

1. The tradition of God's 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 God's 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 God's 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 laws, which concerned them as a state, Chap. 21.22.23. to the end of Ver. 9.

3. He delivered something 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 moral 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. I am Jehovah 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 appears not to be preceptive but narrative; therefore it is none of the ten words, as some Hebrews 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 darkness of clouds terrifying, in this mode God is brought in speaking, so that the words were made terrible not in themselves, but in those fearful 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. 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,

1. The voice which was God's, and that was a mighty voice, which could make so many 100000 hear it at one and the same time; it was truly 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 man's invention or speaking.

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

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.

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 oppressors.

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 signs 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 speak himself this law?

Answer, 1. His name was only 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 add sovereignty to the law, as he is over all. 3. To make the law efficacious to assimilat souls to his being, which is God's great design in giving his law.

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

Answer. 1. To show the justice of his lawgiving, he being their God. 2. To show the goodness of his law, for it must needs be good which cometh 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 engagement.

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 only ground of it. 2. To declare that this was a redemption-law or word of grace not given to condemn. 3. To bring them and all men to be his servants only upon a redemption-account.

Which teacheth us.
• D. 1. Terrible expressions God doth use in giving words of grace. Terror and grace may join. Connect.
• D. 2. God himself is the only author of his own law. No creature work is this.
• D. 3. All the words of God's moral law are spoken or declared by himself.
• D. 4. God's voice in his moral law reacheth all men, Ver. 1.
• D. 5. Jehovah only 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 engage souls to God's 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 pass the critical observations of some learned men about the double pointing of some parts in these commands and deliver only 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 and naturally divided into two tables, upon which God wrote his eternal will, with his own finger that which concern's all men.

The sum of these two tables is comprehended in two great laws.

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

2. The sum 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 express his love to God.

1. The first of these is given us, v. 3. thus in the letter, There shall not be to thee any of the strange God's 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 God's, or God's of strangers, where is fordidden,

1. Plurality of God's. Not God's many; as gentiles have had, 1 Cor. 8.5.

2. False God's, or God's 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, nowhere 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 only God.

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

Quest. Why are strange God's forbidden who are none?

Answ. 1. It is true in themselves they are no God's. 2. Yet by interpretation and men's 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 only as God, and in that respect is expressed. 1. In heart-acknowledgment of him, as the only true God. 2. In heart-dependence on him, and hope in him. 3. In heart-love and fear of him, and delight in him. 4. In heart-praise and obedience to him. And all this acted from the heart, singly, fully and forever.

Which learneth us.
• D. 1. Atheism or denial of any God is expressly forbidden by Jehovah to man the subject of redemption.
• D. 2. Polutheism, or the having more God's 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 only 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. God's 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 likeness 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: Thou shalt not bow down to them, nor serve them, Ver, 5. In which passage are delivered,

1. The law express 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 likeness prohibited?

Answ. 1. In the letter, all graven carved, molten work for representation of anything, 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?

Answer. 1. Things in heaven, invisible as God himself, &c. Or visible as sun, moon. 2. Things or stars on earth, as men, beasts, fowl and creeping things. 3. Things in the waters, as fish, &c. Which are said to be under the earth, because the waters seem 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 likeness?

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 man's 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 only according unto his revealed will, and that is spirit and truth. 2. In special to have God's Spirit the principle of worship, God's law the only rule, and God's glory the only 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 Jehovah he that was and is, &c.

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 God's jealousy?

Ans. 1. Strength of love to such souls, whom he prohibits to deal treacherously. 2. Single desire of enjoying 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 threatening?

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 God's visitation of vengeance, extended as far 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, chaste souls that keep f • om Idols. 2. Fruit consequent, keeping all God's 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 chaste in worship.

And informeth us.
• D. 1. God-man's redeemer hath given him law for outward as well as inward respect unto him.
• D. 2. No visible image or likeness 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 enforceth only spirit-worship.
• D. 8. God's Covenant and married-relation to his people denieth adultery in image-worship, and commandeth fidelity in spirit.
• D. 9. God's 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. God's mercy and grace is reciprocal with the love of God in his true worship.
• D. 16. God's exercise of mercy is entailed 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, 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 causelessly, for the Lord will not justify him who shall swear by his name to falsehood, Cald. Syr. Ar. Samar. and Vulg. as our English. This is the third way of expressing man's love to God with respect unto his name, which this precept enjoineth.

Quest. Do not all the commands in the first table concern God's name?

Answ. Yea, the whole law beareth God's name as the author and end of it; but more immediately and objectively God's 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 ways.

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 God's name as it is.

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

For the explication some questions must be answered.

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 commandment, 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 Jews conceive, but (that being) discovered by any name of his.

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

1. 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 lie, 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 lie, to sin, to emptiness, to no purpose, and this may be done outwardly, and inwardly, the law reacheth the Spirit. And all this in these ways,

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 only swearing, but every abuse of God's name is meant.

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

1. It binds against making God's 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 general 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 less than the duty here enjoined.

Quest. What is carried in the reason of it?

Answ. 1. Something expressly, as God will not clear, justify, or hold him guiltless, but convince, and condemn every soul taking his name in vain, and not repenting. 2. Something implicitly, God will justify everyone, that shall use his name worthily, and as becomes the greatness, truth and holiness 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 God's name is spiritual, and spiritually to be observed, both in prohibition and command.
• D. 5. Every vain abuse of God's 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. Sept. of Sabbaths. All readings else singularly. Six days thou shalt labor and do all thy works, 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 cattle, nor the stranger who is within thy gates, Ver. 10. — Thy ox and every beast of thine, Sept. — In thy city, Cald. Syr. — In thy house. Ar. For in six days Jehovah made the heavens and the earth, the sea, and all that are in them, and rested in the seventh day, therefore Jehovah blessed the Sabbath day & sanctified it, 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, six days, &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 days, &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 immediately and properly concerned 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 God's rest, which after other days & 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 immediately 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 holiness infused, whereof days are not capable, but relative only, with respect to God himself, and for his use.

2. In setting it apart from common days.

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

4. In appointing it for communion more solemn with his creatures, thereby to give out holiness 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 holiness, Isai. 58. ver. 13.14.

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

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

3. In a retention of practice, by keeping close to all those holy duties, whereby the Sabbath must be sanctified; this phrase therefore of remembering, 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.

1. The nature of it is work, that is work of general calling, wherein men are employed 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 God's works on his Sabbath.

3. The universality of it, all thy works

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

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

2. Diligence, circumspection and industry is enjoined, labor and do all thy work.

3. The time allotted, Six days, in contradistinction to the Sabbath. These for honest labor.

2. The force of this law is,

1. Preceptive for men's following their honest callings in those days allotted.

2. Permissive, and indulgent to give man six days 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, But the seventh day is the Sabbath of or to Jehovah thy God,

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

2. The day excepted is by the numerical name pointed out; the seventh day, and 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 Jehovah'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 only this seventh day. For the number was alterable from the seventh to eight, but the Sabbath is eternal to abide forever 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 labor, and therefore for man's sake is here mentioned. Ox 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 employment at other times.

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

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

4. The time of prohibiting these, it is only 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 God's 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 only laid down in two parts,

1. In six days Jehovah 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 six days, showing man the days of labor; 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 man's 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 labors, and rest with God upon his Sabbath.

2. Great reason is there in God's work of institution, Wherefore Jehovah blessed the Sabbath-day and sanctified it. Had not this been added it might be doubtful, whether God's act were exemplary, but this being joined cleareth that matter, and addeth a further reason thus. That day which God hath blessed and sanctified for man's 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, only 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 moral in it?

Answer. God's 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 refer 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. God's Sabbath is his time strictly enjoined by his law for his solemn worship.
• D. 3. This day God strictly chargeth upon man's remembrance to sanctify it, Ver. 8.
• D. 4. Large time hath God allowed man for his honest labors, none for sin. Six for one, Ver. 9.
• D. 5. God's Sabbath was determined upon the seventh day from the creation, but not reciprocal.
• D. 6. God's seventh-days Sabbath is his own day.
• D. 7. No work of man's own must be done on God's 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 God's 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. God's works on the six days show men their due time of labor.
• D. 12. God's rest from his works makes a rest for men from theirs.
• D. 13. God hath blessed the Sabbath to bless man thereby.
• D. 14. God hath sanctified his Sabbath to sanctify men therein.
• D. 15. God's Sabbath is made for the most spiritual good of man.
• D. 16. The greatest reason is that man should remember God's Sabbath ever to sanctify it, Ver. 11.

2. The commands of the second Table now follow which are 6 words. All subordinate to that second great command, Thou shalt love thy neighbor as thyself, The expression of which the Lord requireth of his redeemed in six eminent works enjoined,

• 1. In keeping order in relations, Com. 5.
• 2. In preserving the life of neighbors, Com. 6.
• 3. In securing the chastity of neighbors, Com. 7.
• 4. In preserving the estate of neighbors, Com. 8.
• 5. In maintaining the good name of neighbors, 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, Honor thy Father and thy mother, that thy days 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 keeps 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 days may be multiplied, &c. Syr. In this command occur to observation two particulars,

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

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

Quest. What is imported in this command?

Answ, 1. The command express, 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 only be expressed, the duty of the other is necessarily carried in it, so that we have two affirmative precepts,

• 1. Concerning inferiors duties to superiors.
• 2. Concerning superiors duties unto them.

The first is here honor 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 inferiors in families, wives, children and servants.

2. All inferiors in states, as all subjects unto superior powers.

3. All inferiors in the Church as members with respect unto Pastors, &c.

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

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

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

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

1. As to natural parents the duty standeth,

1. In fearing or reverencing them, Levite. 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 civil parents and ecclesiastical, the honor 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 honor, 1 Tim. 5.17.

Quest. 5. What is the duty of the superior order as parents in every respect?

Answer. 1. To walk honorably before their inferiors and so deserve honor from them by doing their special duties towards them. As parents to nurture their children in the Lord, husbands to give honor to wives as the weaker vessels, Magistrates to do justly, and rule over men in the fear of God, Pastors and Ministers to labor in word and doctrine, and be examples of the flock. All which elsewhere I have largely opened, therefore shall not enlarge 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 neighbors, therefore for superiors as well as inferiors.

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 God's curse, any disorderly walking either of inferiors to superiors, or of these to them; which is in doing anything contrary to the duty commanded, or in omitting anything of the duty enjoined 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 express in it is a promise, and that the Apostle noteth, that it is the first commandment 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 encourage the affirmative duty, so implied is a contrary threatening to deter 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 superior or inferior 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 God's love therein; without which, the longest age ends with a curse, Isai. 65.20. Neither did this concern Israel only 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. God's special love to thes • which is always carried in promise; this being the natural issue of love.

2. A suitable 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 threatening implied to the disobedient?

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

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

Answ. 1. As to sense sometimes it may be so. 2. Yet rebellion never hath God's 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 neighbors.
• D. 2. The observation of the law of order is first needful to be done, that other duties follow.
• D. 3. Family-order is God's law wherein the parts thereof may mutually exercise love.
• D. 4. Children by obedience, reverence, and piety must honor and act love to parents according to the law.
• D. 5. Parents must walk honourably to children, and by good nurture, and care express love to them.
• D. 6. Wives by submitting to their husbands in the Lord, and husbands by giving honor, must act love mutually.
• D. 7. Servants by sincere subjection and masters by an equal care of doing them good, must act love.
• D. 8. Magistrates by ruling well and 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. God's love in promise is upon all obedient to this law.
• D. 11. God's promise carrieth all that is truly good in things of this life and length of days to the obedient.
• D. 12. Promise to obedience includes threatenings of curse to rebellion: sinners are accursed. Ver. 12.

2. The next word or command in the second Table concerneth the life of our neighbor; 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 only of man. This law also is negative, but as noted, it must include the affirmative. The first forbids the taking away of our neighbors life, and the second commands the preservation of it.

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

Answ. Herein shortly occur,

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 neighbor, every man with whom we have to do, or that may stand in need of us; and more specially the life of this neighbor 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 ways,

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

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

3. In deed - or hand-murder, when willingly, and willfully 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 neighbor, yea though he be an enemy; and this consists in duties 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. God's spiritual law forbids as much as a thought of evil against the life of our neighbor.
• D. 3. Neither tongue, nor hand must do violence to the life of man, by God's law God's command injoineth us by thought, word, and deed to preserve our neighbors 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 neighbor, 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, Readings agree. Here also we have a double law given us,

1. Negative forbidding some evil to neighbors.

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 neighbor generally, but in special the bodies of our neighbors, 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 uncleanness, as bestiality, &c. must needs be comprehended.

3. The act prohibited, Thou shalt not adulterate. The 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.

1. The evil forbidden carrieth in it these things,

• 1. All heart-uncleanness in first motions.
• 2. All tongue-uncleanness in words and speeches.
• 3. All bodily uncleanness by eyes, ears, 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 uncleanness, unclean society, spectacles, and occasions of drawing into such evil.

2. The principle of obedience, in denying this, must be, love to God, and our neighbor, and that spiritual and sincere, if it answer God's 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 only 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 neighbors and ourselves.

1. A pure frame of Spirit is required.

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

• 1. In pure thoughts.
• 2. In clean speeches.
• 3. In all chaste actions. And in a strict observation of all pure means, to preserve man in this frame of cleanness.

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

Learn we from it.
• D. 1. Next to man's life God's law provides to keep men's bodies from pollution.
• D. 2. God's pure law forbid's all unclean thoughts, words, and deeds, that may defile man's self or neighbor.
• D. 3. God's 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 neighbor is the only fulfilling of this law of God, Ver. 14.

The next precept of the second Table which is the eight in the general number concern's love to our neighbor to be expressed in seeking his good as to his outward estate and livelihood, expressed in these words, Thou shalt not steal, Readings all concur. 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 express, 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 neighbor.

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

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

3. Such good as concern's the souls of neighbors, 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 neighbors, 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 neighbors, 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 speak to take away the right of neighbors, Luk. 19.8.

3. Hand-theft, by actual taking away man's livelihood as by violence, fraud, usury, oppression, and the like, Ex. 22.3. Levite. 10.13. All this is forbidden, not to do evil to any of our neighbors, superiors, equals, or inferiors.

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

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

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

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

3. All our actions should be, to the same purpose to procure their good, both to superiors by giving them dues, and to equals by dealing them right, and to inferiors, and needy to supply their wants. No less is here commanded,

Quest. 3. What is the rule by which men must steer in abstaining from the evil and doing good to these neighbors?

Answer. Mans self, so is the general law, love thy neighbor as thyself, and the exposition of Christ, as ye would that men should do unto you, so do ye to them, &c. Math. 7.12. Only we must understand self regularly, not left to its own lawles lusts; and then we may gather the rule of acting to our neighbors 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 Ahab's 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 neighbor.

As to the affirmative this also must be noted,

1. That men's inward thoughts, desires, and resolutions for seeking their own good together with their endeavors, be moderate according to God's will, Mat. 6. Ver. 32.

2. That men's labors in getting good, be just and upright Levite. 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 neighbors; only observing,

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

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

3. Manner, with the same sincerity must we mind our neighbors 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 God's will, which alone fulfilleth God's will.

These duties here.
• D. 1. No man by the law of God must either get or keep outward good to himself, by false ways.
• D. 2. No man by the law of God must spend and waste his estate wickedly.
• D. 3. Every man by God's law must lawfully get, and keep his estate for himself and family.
• D. 4. Next for man's life and body God provides for men's estates to live.
• D. 5. No man by God's law must spoil his neighbor, or hurt his estate no more than his own.
• D. 6. Every man by God's law is bound to prosper his neighbor in his estate, as themselves.
• D. 7. Love to God and neighbor can only in truth fulfil this law, Ver. 15.

5. Now followeth God's law which provideth for the good name of our neighbor, and is the 9 ^th in the general number. It is given in these terms with ours, Thou shalt not bear false witness against thy neighbor. — Thou shalt not answer, 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 neighbors 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 man's neighbor, 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 neighbor.

2. The act of evil against this forbidden is, as we read bearing false witness, or answering a testimony of falsehood 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 evil-speaking to, or of our neighbor, is expressly 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 private stations one to another, and so he may be guilty in thought, word, and deed,

1. There may be heart-hurting of the neighbors name, by evil thoughts, or inventions of hurt by causeless jealousies, by sinful desires of the neighbors fall, that there might be just occasion to reproach; and delight in it, 2 Sam. 19.25. Ps. 52.

2. The evil of the tongue is here forbidden against neighbors 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. Evil against the neighbors name indeed is committed by other members: there is ear-false witness in hearing reproaches, and eye-false witness in seeing abuses of neighbors, and conniving, and handfalse witness 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 evil to neighbors by partial hearing, corrupt inclining to respect persons, and giving wrong sentence to man's hurt in his name.

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

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

4. Witnesses sin by denying to witness truth, and by bearing false witness in any kind or way, to the hurt of their neighbor. In all these ways the law of God forbids hurting the neighbors name, and no less 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 neighbors credit, by thought, word, and deed is the sum of this Psal. 15.3. Thinking truth, speaking truth, and doing truth to and about our neighbors name or credit, is the sum 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 ointment by truth, and no less must be careful to do, as to his neighbors 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 falsehood or wickedness 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 neighbors name by falsehood, anymore then his own.
• D. 5. Every man in all ranks is bound in thought, word, and deed by truth to preserve his neighbors credit, as his own.
• D. 6. Love only out of a pure heart can enable 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 neighbors house, &c. thou shalt not desire thy neighbors wife neither covet thy neighbors 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 express materiality of it, and so all particulars mentioned, are things proper to our neighbor, house, wife, man, maid, ox, asse, and all that properly is our neighbors.

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 neighbors 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 indefinitely without any object determining the act by the Apostle, Thou shalt not covet. Rom. 7.7.

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

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

2. That natural desire in itself is not forbidden, for it is God's 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 neighbors 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 neighbors, & 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 laws?

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 laws. 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 witness, 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 enjoy his own lawfully▪ so he should desire his neighbors enjoyment of all his own; & not covet anything from him.

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

Answer. Love also, such as God requireth to himself, and commandeth to our neighbor, which must be spiritual 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. God's law requireth heart-duty to our neighbor as to himself.
• D. 3. The perfection of God's law is to prohibit lust, and command man's heart to be with God.
• D. 4. God's law expressly forbid's the first motion of lust after the neighbors good from best to worst.
• D. 5. God's law strictly commands to desire our neighbors good with our hearts; in all his propriety.
• D. 6. House and wife, servants and cattle are God's distinct care to preserve to men from covetousness.
• D. 7. God's law binds men from coveting neighbors good, and to desire their enjoyments as their own.
• D. 8. All that lust is prohibited, which desireth anything that God forbids.
• D. 9. True love to God and man alone can perform obedience to this law.
• D. 10. It is God's peculiar, as to be lawgiver so to be witness and judge alone of the secret actings of men's 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 people's resentment of this terrible giving of the law, Ver. 18.21.

2. The Lord's adding some appendices to this moral law, Ver. 22.26.

In the first of these we have to note also,

• 1. The people's 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 people's carriage, it consist's in these actions as they are recorded.

1. Their perception or observation of God's appearance and discovery to them, And all the people saw the voices, and the lamps, and the voice of the trumpet and the mountain smoking 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 the 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 smoking, All dreadful things which might overwhelm sense.

Quest. Did they hear or see nothing else?

Answ. Yea doubtless 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 laws to Israel.

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

Answ. Easily, for doubtless 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 less 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 removed away and they stood afar of, Readings are to the same sense but various renderings. — And all the people being afraid stood afar of, Sept. Vulg. Saw and trembled, &c. Onk.—The people feared and removed; &c. Sam. — They were affrighted and stood afar of, Ar. Syr. Herein are noted,

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

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

3. Their station, they stood afar 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, speak thou with us, and we will hear, and let not God speak with us, lest we die, Readings are to the same sense. The Samaritan takes in that which is repeated, Deut. 5. Herein we have to note,

1. Their address 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 suitable means of making known God's mind to them by man, God's minister.

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

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

5. The reason of this deprecation, left we die. 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 only 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 prefer Moses before God. 2. It was because God's voice was too high for them, but the voice of Moses was suited 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 die, 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. Yet sense made them afraid, though the first voice spared them, the second might kill them. 3. Ignorance of God's 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 fear may be before your faces, that ye may not sin, Sam. same. Readings tend to the same sense, — Be of courage for God, &c. Septuag. — 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 mediators dignation to reply, And Moses, &c.

2. The matter of his reply, encouragement, fear not, The 70 read be bold confident, or of good cheer; their distracting fear and perturbation he labors 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 God's terrible appearance to them.

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

2. That God's fear might be before their faces, i. e. always with them in practice, having seen the terrors 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 laws, and astonish them with thunder and lightning, to rule them in his way and drive them from transgressing.

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

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

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

1. On the people's side, And the people stood a far of; Readings agree.

2. On the part of Moses, And Moses drew near to the thick darkness 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 people's 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 far now they went, the conceit of Rabbi B. Uzziel, that they removed 12 miles is a fable, God herein yields to their infirmity.

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

Answ. It was toward the lower part of the mount, whether God had descended in darkness 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 darkness?

Answ. 1. It can only be said signally, for God is not comprehended anywhere. 2. This appearance was suitable 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 men's hearts.
• D. 2. Duties to neighbors as well as God are enjoined with the same terror.
• D. 3. The terriblenes of the law in its tradition should be perceived by men.
• D. 4. The real sense of the laws terriblenes will make souls fly from it and God, and keep distance. Ver. 13.
• D. 5. In the sense of God's terriblenes a Mediator will be desirable.
• 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 endure 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 encouraging to poor sinners against the terrors of the law. Fear not.
• D. 11. God's terrible discovery of the law is primarily to try men's faith and love to him.
• D. 12. The laws tradition in terriblenes is but to teach men God's fear.
• D. 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 cometh; 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. God's condescension to the people to speak to them by Moses as they desired, And Jehovah said unto Moses, 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, 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. God's citing them as eye-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 only 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 only was spoken from heaven, Heb. 12.25.

Answ. 1. The distinction made by the Apostle is not between the law & the Gospel, but between Mediator and Mediator, 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. God's prohibiting of them, more expressly from image-worship, Ye shall not make with me God's of silver, and God's 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 only sons of Israel but sons of men.

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

1. The object of prohibition, two ways considerable.

1. Formally, under the notion of God's.

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 God's,

1. With me.

2. Not for yourselves thereby to come unto me.

Quest. What is meant by God's 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 God's, & have such repute of them; but he loathes them as dunghill things. 3. The phrase is used to their understanding, who where apt to conceive such things God's, that the most high notwithstanding did suppress them.

Quest. Why doth he only 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 metals are most usual with men to be desired, and admired, of which they are inclined to make God's, Isai. 31. ver. 24. 3. The argument is stronger from the better metal to the worse; if no God's of Gold, then none of wood or stone, &c.

Quest. What is the act here forbidden?

Answ. 1. The making of such materials to become God's, 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 God's is expressly 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. Latin 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 yield to the desire of fearful sinners to speak to them by a mediator.
• D. 2. The mediator is enjoined to tell God's 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 laws God presseth once and again the law of worship on his people.
• D. 6. God's worship must by no means be divided between him and others.
• D. 7. Material God's 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 expressly forbidden. None with God. All are false God's, Ver. 23.

2. The next additional advise for worship is about God's positive means enjoined, as the Altar for sacrifice. Wherein also we have to note,

1. An express 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 encouraging to obey it.

1. The command is thus expressed, An Altar of earth shalt thou make unto me, and thou shalt sacrifice thereon, thy burnt offerings, and thy peace offerings, thy sheep 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 only is here enjoined, 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 settled in the law, with special rules, Levite. 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, In every place where I shall make my name a memorial I will come unto thee, and I will bless 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 God's name a memorial, which carrieth in it,

1. God's act of sovereignty in appointing his name to be had in remembrance, and made a memorial.

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

2. The place expressed, which is indefinite 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 engageth access and gracious meeting with such souls to revive them.

2. I will bless 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. God's wisdom after man's 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 only 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 God's will for present, afterward God commanded other materials. 3. The Church was moving, and therefore earth might soon be demolished. For one Altar only was to be at one time to typify Christ the only altar, Ver. 24.

2. A further regulation of the matter followeth, And if thou wilt make unto me 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 hewn stones.

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

Quest. How should this pollution come by polishing?

Answ. 1. Pollution is in worship, whatsoever is not God's will. 2. God need's not man's art to better his worship. 3. This is all at God's 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 reveal himself otherwise to his Church, 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, And thou shalt not go up by steps upon mine altar, Readings are to the same.

2. The reason of it, That thy nakedness be not discovered thereon, Readings to the same, Thy filthiness 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 nakedness, 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 sinful creatures.
• D. 2. Altar and sacrifice must carry Christ in them, if sinners by them be accepted.
• D. 3. God's 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 man's duty to make the name of God to be remembered everywhere by this worship.
• D. 6. Where-ever men do thus make God's name a memorial, there God will come to them and bless them, Ver. 24.
• D. 7. God's law strictly order's all the means of worship to be simple after his mind.
• D. 8. Mans art in God's worship otherwise then as he allows, doth pollute and defile it in his account. V. 25.
• D. 9. All things are expressly prohibited, that may discover men's shame in God's worship.
• D. 10. God's great care is to make man comely in body and spirit for worship that he may bless him, Ver. 26.

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

CHAP. XXI. P. P. P. The 18 ^th Section. Mishpatim.

IN this Chapter we are to consider the second sort of laws which God gave to Moses for Israel while he staid at the neither part of the mount which are judicial; and of these he treat's from the beginning of this Chapter to the 9 ^th verse of the 23 ^th Chapter, about which we may observe,

1. The title of the whole bulk of laws, Ver. 1.

2. The particular enumeration of them, from Ver. 2 and onward, which are various, and as appendices unto several commands of the moral law: of which in this Chapter we have laws relating unto three commands of the second table,

1. To the law of relations in the 5 ^th precept, Ver. 2.11.

2. To th • law for man's life in the 6 ^th Ver. 12.32.

3. To the eight precept about man's goods, Ver. 33.36.

I shall note no more here but in the next Chapter follow it.

1. As to the title of the whole it is thus, And these are the judgments which thou shalt set before them. Readings agree. 〈 in non-Latin alphabet 〉 Sept. herein,

1. The term of connection and, now as ours, which annexeth this to the former additions which God spake, not with his own voice as the moral law, but by Moses unto Israel.

2. The matter connected, and herein we have,

1. A proposition of the title, These are the judgments, or righteous ordinances, that is, rules and penalties for the better observing God's law.

2. A proposition of the use of them, These thou shalt set before them or to their faces,

1. The Minister enjoined is Moses from Jehovah.

2. The work enjoined is the proposal or declaration of these judgments by setting them in sight.

3. The object, before them, which notes first their heads and rulers, and then the people by them, so that the whole congregation of Israel were here concerned in these judgments.

Quest. 1. What are these judgments propounded?

Answ. 1. In general they are the righteous words of God, and so include the laws unto which they are annexed. 2. Yet more strictly here, the term signifieth, the righteous rule for regulating duties to these laws, and sentence for executing penalties upon transgression of the same. 3. They are external only.

Quest. 2. Why are such judgments added?

Answ. 1. It is the will of the law-giver. 2. They are as a sense to the law, to keep it from violation. 3. The perverse nature of man required these, who otherwise is apt to break God's bounds, and needeth by these to be restrained.

Quest. 3. Are these judgments now in force?

Ans. 1. As they are any of them grounded upon special time and place they are not, so some things here given about servants. 2. All such as are grounded upon everlasting reason, and universal equity are in force; they coming from the justest judge of proportions, God himself, and acknowledged righteous by the light of nature.

Quest. 4. How was Moses here to propound them?

Answ. 1. By word of mouth at present to make Israel know them. 2. By writing, unto which afterward God commanded him, to leave them as a standing record to Israel.

We learn from it.
• D. 1. Additional rules God is pleased to give for opening and enforcing the brief of the moral law.
• D. 2. A rule of law for penalties external God seeth needful to keep men unto obedience to his commands.
• D. 3. Such laws for penalties are determined by God, These are, &c.
• D. 4. Penalties so well as laws God would have made known to his people.
• D. 5. Such judgments God giveth to be declared by a mediator, he speaks not these as his law before.
• D. 6. It concern's all the Israel of God to know all his judgments as his laws delivered to them. Both that Israel then, and that now, Ver. 1.

2. After the title God proceeds to the judgments themselves and the first here in order concerneth the law of relation in the fifth precept; some reduce it to the eight precept, which upon some account may be, but eminently judgments about relations do appertain to the fifth command; so I take it here, now the judgments here discovered concern two sorts of servants.

1. Menservants, Ver. 2.3.4.5.6.

2. Maidservants, Ver. 7.8.9.10.11.

To the first. In the judgment concerning menservants note,

1. An act supposed, If thou buy an Hebrew servant, Some read when, &c. Readings to the same sense, 〈 in non-Latin alphabet 〉 . Sept. — A servant a son of Israel, Onkel. — A servant a Jew, Syr.

2. A judgment thereupon from God twofold,

1. Concerning the time of service, Six years shall he serve, serve thee, diverse. Readings the same, and no difficulty in the terms,

• 1. His work is, servants labor in all lawful things.
• 2. The duration, it must be for 6 years; all this is in terms.

2. Concerning his freedom, And in the seventh year he shall go out free for nothing, Readings agree, — Out of thy house, Syr. Herein are express,

• 1. The time stated; in the seventh year from his purchase.
• 2. The liberty enjoined, he shall go out free.
• 3. The condition specified, without price, gratis or for nothing, Ver. 2.

3. Concerning several cases, about this are several judgments, here also expressed, as,

1. In case he was bought and became a servant alone, or by himself, this is God's judgment, If he came in with his body, he shall go out with his body, Sam. — So if he came in alone, Sept. Onk. Syr. — Caelebs, Ar. — With what garment he came in, with such let him go out, Vulg. inconcinne et aliene prorsus,, all others render the same sense: for by body here is meant himself, where we have expressed.

1. The case, his single buying and entrance into bondage.

2. The judgment, his single going out at the time appointed.

2. In case he was married when he was bought then the case runs thus, If he were the husband of a wife, his wife also shall go out with him, Readings are all to the same sense. — If a wife came in with him, Sept. — If he had a wife, Vulg. and Ar. Here also occur to observation.

1. A case supposed, he and his wife were bought.

2. The judgment, they shall both go out free from bondage together, Ver. 3.

3. In case he came in single and his Master had given him a wife, the judgment is thus, If his Master have given him a wise, and she have born him sons or daughters, the wife and her children shall be her Masters, and he shall go out with his body, Readings are all to the same sense, only the vulg. falsely — He shall go out with his clothing, wherein the words are plain,

1. The case supposeth that the Master hath given him a wife, and she in the time of service hath brought forth children to her husband.

2. The judgment hereupon, which stands in two parts,

• 1. The wife and children are sentenced to be the Lord's, who gave her to wife.
• 2. The man is sentenced to go out free with his own body, if he so shall choose, Ver. 4.

4. In case the man servant should not desire to leave his condition, with wife and children, the judgment is, And if that servant saying shall say, I love my Master, my wife, and my sons, I will not go out free, Readings are to the same sense, Herein,

1. The case only supposed in two things,

• 1. In the love of the servant to his Master, wife, &c.
• 2. In refusal of liberty, I will not, &c. Ver. 5.

2. The judgment followeth, Then his Master or Lord shall make him come to the God's or judges, he shall also bring him to the door or to the door-post, and his Master shall bore his ear thorough with an awl, and he shall serve him forever, All readings to the same sense only one reads God's, other judges, others the judgment-seat of God, which here is with judges. In this we have these 4 clauses making the sentence,

1. That the Master must bring this servant to the judges, or public Magistrates, none might do this upon his own private arbitrement.

2. That after judgment given by the God's concerning this matter, the Lord of that servant should bring him to the door or door-post, as is expressed.

3. That he should bore thorough that servants ear an awl, as the sentence determines.

4. That after this he should be a servant unto that Master forever. Thus have we the judgment of this servant in all these cases, Ver. 6. Several queries must be answered to clear the sense and scope of this judgment in the whole.

Quest. 1. How came in servitude among men, which is the subject occasioning these judgments?

Answer. 1. In the state of innocence doubtless, order was in some relations and must have been in others, had man increased in that state, but then had no curse nor pain, nor evil been in it. 2. Sin being entered into the world, became the first trouble of order, i. e. to make superiority burdensome, and inferiority a burden in all relations. 3. such disturbance of order being made by sin, God was pleased to write that law of nature in all men's hearts, & preserve it, that order of superiority and inferiority was necessary to the very life of the universe, and so Masters and Servants. 4. In this costitution of God sin prevailing with men superiors did oppress, and inferiors groan under their subjection, whereupon God saw that it was needful to interpose by his judgments, and upon this account have we several rules for the right demeanour between Masters and Servants given both in the law, & Gospel.

Quest. 2. Why doth God give special laws to the Hebrews about servants?

Answer. 1. Upon a special choice which he had made of them to be his visible people. 2. Because of the eminent hardness of heart which was among the rulers. 3. Because the servants were God's, so well as their Lord's, Levite. 25.42. 4. God added to his special laws, special blessings, Deut. 15.18. Therefore he gave these judgments to them.

Quest. 3. Upon what account did they become servants among these Hebrews?

Answ. 1: By Covenant, when any were poor and not able to subsist of themselves, and did so bind and engage themselves to serve others, Deut. 15.12. 2. By sentence of the Magistrate for theft, Ex. 22.3, And in this case do some Rabbins understand the present judgment. But by the law it appears it was ordered upon both accounts. Afterward it grew a custom to sell them for debt, but this was the increase of sin and contempt of God's law, 2. Kings. 4.1.

Quest. 4. How is the number of these 6 years to be numbered? And how terminated?

Answ. 1. From the day of sale must the account begin to the end of 6 years. 2. It is conceived by some that always they were not bound to serve the whole six, because the seventh year of release might interpose and cut off the remainder, but that more than 6. they should not serve. 3. Others conceive that none but the yea • of Jubilee could shorten the time, Levite. 25.40. 4. But ordinarily the term was so long to continue as in the letter is expressed.

Quest. 5. Is this judgment for 6 years-service only, now binding as to Christian servants?

Answ. 1. Surely no, as to the letter, but the term may be either more or less. 2. Yet as to the equity and reason of the law, something is of moral consideration; that no time of service be extended beyond such a space as may tend to the good of the servant. 3. We have none usually in the Church, but Covenant-servants, and they were and are at liberty, if they think fit, to bind themselves for longer time.

Quest. 6. What was the state of this freedom?

Answ. 1. Immunity from the relation of servants, and all the burdens attending thereupon. 2. Liberty to be for a man's self, and look to his own, to build his family, and provide for such as God should give him to take care over. 3. Indowment with goods, and sometimes land, Deut. 15.

Quest. 7. May Christians hereupon buy and sell servants, either of their own, or other nations?

Answ. 1. The partition-wall being broken down, all nations who will receive the Gospel are become now alike in relation unto God. 2. Violence, to take reasonable creatures like beasts, and make them serve like beasts, is as wicked for Christians to do to others, as it is for Pagans to do with them. 3. Yet by agreement to take servants upon price and make them in all lawful things to serve; and that with respect to bring them unto Christ, may be, and is just, but not otherwise.

Quest. 8. What kind of wife is it that verse the third is supposed to come into service with him?

Answ. 1. A wise of the same nation. 2. One in lawful marriage, whose condition might be such as to be sold with him; and therefore was she to be freed with him.

Quest. 9. What wife did the Master give to him, and how was she given? Ver. 4.

Answ. 1. She must be abond-woman of another nation, yet not a Canaanit, for the law for Hebrew women was otherwise, ver. 7. Such were for the Master himself, or his son; but strangers were bond-women, Levite. 25.44. 2. Neither did or could the Master force the servant, but with his own consent. 3. Neither was this allowed by the law of God, but in case such things were done, God in these judgments provides against greater evils that might be consequent.

Quest. 10. Was it lawful thus for the Masters to separate man and wife in setting free the servant?

Answ. 1. It is to be supposed, that it was no true or lawful marriage, therefore the separation was the less. 2. Yet the Masters act in giving and separating is sinful; for this law alloweth him not to do so, but in case he do so, it takes care to prevent greater evils.

Quest. 11. Why was the servant brought before the judges?

Answ. 1. To discover that God left no private man to be judge in his own matters. 2. It was for orderly execution of God's judgments. 3. To put that human sanction visible upon them to keep men in awe; for in such cases they feared men.

Quest. 12. Why was his ear bored at the door?

Answer. 1. It was done as a signal of his dedition unto bondage. 2. It was a note of infamy upon one that made so little account of liberty. 3. This was to be done by the master himself, to mark him for his own, God herein brands slavish dispositions, who care not for his freedom.

Quest. 13. What was meant by this ever?

Answer. 1. Sometime it notes duration unto the term of life, between relations, Rom. 7.1. 2. Sometimes the term unto the year of jubilee; this especially is conceived to be the extent of this ever, Levite. 25.40.

Quest. 14. Unto what scope was this especially intended?

Answer. 1. To keep spirits within moral bounds. 2. To represent something of the state of spiritual bondage and liberty; that we may know the evil and refuse it, and the good to choose it, to abhor spiritual bondage, and make out to the glorious liberty of God's children in Christ,

Which further informeth us,
• D. 1. Notwithstanding all the general laws given to men, God hath reserved some special judgments for his church.
• D. 2. Among the judgments given to the Church, God hath provided much concerning servants.
• D. 3. Servants in the Church must do faithful service for their time.
• D. 4. In all things the judgments of God about servants are not the same to the Jewish and Christian Church.
• D. 5. There is a time stinted for service to these in the Church by the judgments of God.
• D. 6. Liberty is a more ingenuous condition, when God calleth thereunto. Ver. 6.
• D. 7. Freedom should carry proportion unto the state of service; single to single, double to double. Ver. 3.
• D. 8. Men's irregular pressures of others to servitude, hath occasioned judgments to order them, Ver. 4.
• D. 9. He that loveth servitude is adjudged thereunto by God with sign of infamy, Ver. 5.
• D. 10. In perpetuating servitude upon any God leaveth not private men to their wills.
• D. 11. God in judgment delivers men to an ever of servitude when they choose it.
• D. 12. God's judgments about corporal bondage and freedom should mind us about our spiritual; to hate slavery and love freedom, Ver. 6.

2. The judgment of God about maid-servants now followeth, Ver. 7.8.9.10.11. Wherein several cases and judgments are also proposed,

1. About selling maids, into service, Ver, 7. And when or if a man sell his daughter for a maidservant, she shall not go out according to the going out of menservants, Onk. Sam. Ar. Syr. to the same sense, — As other bondmaids run away Sept. — Filiam parvulam. Ben. Uz. — As bondmaids are wont to go out, Vulg.

1. The case is this if any man of the sons of Israel shall sell his daughter for an handmaid, herein is supposed,

• 1. A seller, the Father.
• 2. A buyer, the master.
• 3. The matter of sale, a daughter.
• 4. The use unto which she is sold, to be a maidservant, the letter is plain.

2. The judgment hereupon general, she shall not go out as the men-servants go out, that is according to the judgment given about them in the former part of this Chapter, in all respects like unto them, Ver. 7.

2. About the usage of her by her Master, wherein,

1. The case is supposed, If she be evil in the eyes of her master, or if she please him not. Who hath not betrothed her, so in (Chetib) or who hath betrothed her to himself so in (keri) Sept. — To whom she hath been given, Vulg. — Who both betrothed her to himself, Onk. — Who had not betrothed her, Sam. Ar. Syr. Where we have supposed,

1. That this maid is not acceptable with her Master, to whom she was sold, that is express.

2. That he had not betrothed her, so the words are in the Hebrew text. That he had betrothed her to himself, so it is in the margin. Our translators with the Chaldee take the letter. Either carry a truth, whether we read 〈 in non-Latin alphabet 〉 a negative, or a pronoun to himself. In either case of displeasing him, that he would not betroth her, or if displeasing him after he had betrothed her; both are the ground of the provision made.

2. The judgment of God hereupon, which is twofold,

1. Affirmative, Then shall he make her to be redeemed. — He shall redeem her. Sept. Syr. — Let her go, Vulg. — He shall make her free. Onk. — He. shall care that she be redeemed. Sam. Ar That was to be done by some near of kin; and by this it appear's rather, that he had not betrothed her, though she were sold for that purpose, but if this could not be done, other provision is made afterward, Ver. 11. Dabit pecuniam, &c. Saltem remittetilli pecuniam servitii, Vatab.

2. Negative, To a strange people, he shall not have power to sell her, for that he hath deceitfully done against her, — Despised her, Vulg. — Rejected her. Sept. — To another man seeing he hath the rule of her. Onk. — He dealt perfidiously, Sam. — Deceived her. Ar. Syr.

1. The judgment here is, he must not sell her to a stranger of another nation.

2. The reason, because he prevaricated and dealt deceitfully with her, either in not marrying or in despising her afterward, Ver. 8.

3. About disposal of her to his son, wherein also,

1. The case supposed, And if he shall betroth her to his son, Readings to the same sense, 〈 in non-Latin alphabet 〉 . Here also is supposed another end of buying this Hebrewesse, i. e. to make her a wife for his son, if not for himself, but to one it was intended. Here note,

1. The author of the contract, the Master.

2. The parties of the contract, his son and the maid which he bought.

3. The contract itself, which was espousal promise. All this is supposed in the case.

2. The judgment hereupon, He shall do unto her according to the judgment of daughters, or rightful manner, readings agree, — Custom of the daughters of Israel. Onk. This was known dowry, &c. Ver. 9.

4. About her state, if other wives be added, wherein note,

1. The case is again supposed, If he take to him another wife, Readings agree, only some read to him as ours and Vulg. & Ar. others to himself, Sept. Onk. Sam. Syr. The proun in the Hebrew may be rendered either way; here then is supposed,

1. If the son take to himself another wife, after he hath married this.

2. If his father had taken another wife to him, after he had espoused her.

3. If either of them take another, this is the case.

2. The judgment upon this case is, Her food, or flesh, raiment or (covering) and her marriage duty (as ours and others) habitation (as some) shall he not diminish or withdraw, Others her time or season namely of conjugal enjoyment as Vatab. Buxtorf. &c. Others the reward of her virginity taken away, duty of marriage may take in most of these, so that the judgment is,

1. That he shall continue his alimony, as we call it.

2. That he provide her vesture, covering or raiment.

3. That he allow her habitation, due benevolence, or that which may answer the same.

He shall not defraud her of necessaries, raiment and conversation, Sept. — And her nourishment, raiment and communion he shall not prohibit, Onk. — And habitation he shall not take away, Sam. — And her times he may not diminish Ar. — And conjugal enjoyment, he he shall not lesson, Syr. And the reward of her chastity he shall not deny, Ver. 10.

5. About her condition, if all be denied, where also observe,

1. The case again is supposed, And if he do not these three unto her, Readings are mostly the same. — He shall not do one of these 3 unto her. Wherein is no difficulty,

1. The 3 things supposed are, food raiment, and marriage-duty, immediately before mentioned. The other three, first of marrying her himself, 2 of betrothing her to his Son, 3 of causing her redemption are too remote, and not so properly referred to the numeral term here.

2. The act supposed is the denial of these to the maid that he giveth neither.

2. The judgment hereupon followeth, Then shall she go out freely without money, all readings the same. This is the last determination of God's judgment concerning the daughter of Israel thus sold; if the hardness of men's hearts will not yield former dues, yet she shall not be kept in bondage, but enjoy her liberty without exaction of any price, Ver. 11. — But he shall give her a bill of divorce. B. Uzziel. Some queries must be here satisfied.

Quest. 1. Are all these (ifs) made in this, and other cases, supposing things lawful? As, If a man sell, &c. Was it lawful for a man to sell his daughter? or if he take another wife. Was it lawful for him so to do? And in several such instances?

Answer. 1. Suppositive terms do not conclude all things supposed to be, or to be lawful. 2. It is an evident truth that where anything is supposed by God to be done, which elsewhere he forbids, there it cannot be supposed to be lawful. 3. In delivering these judicial laws, God's meaning is not to countenance, what he supposeth they did but to their extravagant actings, that they should not be the undoing of their brethren & neighbors as in the present case.

3. These things supposed of selling children and multiplying wives and denial of paying marriage-dues, are all expressly against God's command; therefore none of them are allowed.

Quest. 2. How is it here she shall not go out as the menservants, yet in Deut. 15.17. it is said unto thy maid-servant, thou shalt do likewise?

Answer. 1. Some seeming opposition there is between these, that here they should not be dealt withal as men-servants, and that there God should give the same judgment upon both. 2. Yet the cases are different, for here the daughter is supposed to be sold by the Father, but in Deut. Chap. 15. that women, as well as men, sell themselves voluntarily. 3. The ends in both are different, in this place the end was ingenuous; that she might be a wife, but in that of Deut. Servile, only to be another's instrument. 4. It is conceived that the parity stands in making a perpetual servant, not in setting them free. 5. This law of liberty is not to be understood simply as to all things of freedom, but in some respects only, wherein need was there should be difference, between men and women; this considered the places will be easily reconciled.

Quest. 3. How is this case understood, If she please not her Master, or be evil in his eyes?

Answ. The sense is plain, only the time is doubtful, when she thus became evil in her Masters eyes, of which note,

1. That it was before his betrothing or marrying her, for in that space it was lawful to redeem her.

2. That it could not be after he had espoused her, for then it was unlawful by God's law to put her away.

Quest. 4. How or by whom should this maid be redeemed?

Answ. 1. By her Father, if he could. 2. By her near kin, if he could not do it. 3. If other means failed, he was to remit the price for her, and set her free.

Quest. 5. What is meant by another wife either with her or without her?

Answ. Either may be supposed to be the case.

1. If the Father or son take another wife beside her or with her.

2. Or if he take another, and leave her who was sold to be his companion, upon each account the judgment stands firm for dealing with her, as it is written, to give her food, raiment and habitation.

Quest. 6. What is meant by the Masters deceitful dealing with her?

Answ. 1. Not probably the corrupting of her by deflowering, as some; for other judgment was upon that, Exo. 22.16. 2. But rather frustrating her expectation of marriage, according to his agreement, therefore was he to care for her redemption.

Quest. What may be the scope of this judgment?

Answ 1. To hint the hardness of Fathers hearts and mollify them. 2. To bound the will of them, that buy these creatures from oppressing them, and using their lusts on them. 3. To provide for the chastity and honor of those, who are the weaker vessels. 4. To represent the goodness of God in the freedom of souls espoused unto Christ, of which these legal things are shadows.

It teacheth us further.
• D. 1. Though the judgments of God suppose men's sins, they allow none of them.
• D. 2. It is great hardness of heart to sell children for men's advantage to unnatural fathers.
• D. 3. In case of such hardship God's judgments provide against the ruin of children in his Church.
• D. 4. God's special judgments take care for daughters in special, as the weaker sex, before men. Ver. 7.
• D. 5. Masters as well as parents are apt to dislike, and deal hardly with the children of the Church under them
• D. 6. In case of such distaste and hard dealing, God provides for the freedom of weaker ones.
• D. 7. God will not have any to make merchandize of the children of the Church.
• D. 8. Mans deceitfulness occasions God's faithfulness to provide for his oppressed children. Ver. 8.
• D. 9. God's judgment determine's all relations justly to be used, servants as servants, children as children. V. 9.
• D. 10. In case of man's rejecting a due wife, God's judgment requires him to make due provision for her.
• D. 11. Under the hardest pressures of the daughters of Israel God would have them free and ingenuous.
• D. 12. God's justice appears in legal freedom, & his goodness eminently in the Gospel-liberty under Christ our head, Ver. 11.

Now follow those judgments annexed to the 6 ^th moral precept which concerneth the life of our neighbor, from Ver. 12. to Ver. 32. Wherein is provided.

1. Against hurting the life of man by man, Ver. 12.27.

2. Against the annoying man's life by beasts, Ver. 28.32.

In the former judgments which secure the life of man from being endangered by man, we have,

1. The judicial law general in this matter, Ver. 12. He that smiteth a man and he die or be dead, dying he shall die, Readings to the same sense, — Shall strike willing to kill him, Vulg. — With killing let him be killed, Onk. — Let him be slain; Ar. — He shall utterly be killed, Syr. Sept. and Sam. as Hebr. — A son or a daughter of Israel, shall be certainly slain with the sword, B. Uz. Herein note,

1. The subject guilty here supposed, He that smiteth a man so that he dieth, that is, he that killeth, or smiteth the life of a man, Levite. 24.17.

2. The judgment or penalty inflicted, dying he shall die; He shall surely be killed; but this do in a just and regular way.

1. By a just indictment before the judges, Deut. 19.17.

2. By due attestation of witnesses, Num. 35.30.

3. By sentence pronounced by the judge according to the law, Deut. 17.9. Ver. 12.

2. Several cases & judgments in special follow about the life of man, as may be seen in order,

1. In case of unwilling slaughter or chance-medley, And if he hath not lien in wait, but God hath made him occasionally come into his hand, then I will set a place for thee whether he shall fly. Readings are to the seme sense, — Make for thee a place, &c. Syr. — He who hath not laid wait, &c. most read. Herein,

1. The case is supposed and that two ways,

1. If a man lie not in wait, or hunt not for the life of his neighbor, as hunters for game.

2. If God deliver him, or make him occasionally fall into his hand, which case, we have notably stated in a special instance, Deut. 19.4.5.

2. The judgment hereupon, I will appoint thee a place whether he shall flee, that is, either the altar in the Tabernacle while they were in the wilderness, or else the cities of refuge, which afterward were to be built, Deut. 19.1, 2, 3. Num. 35.6. The exposition of which judgment is more fully given, Num. 35.22, 24. &c. ver. 13.

2. In case of willful murder, But if he proudly deal against his fellow or neighbor to kill him with guile from mine altar shalt thou take him to die, Readings are all to the same sense, — Of industry and by treachery, Vulg. — Lay hold upon his neighbor to kill him and fly, &c. Sept, — Though he be a Priest and Minister at mine altar, &c. Ben. Uz. — The great Priest, Targ. Hierus. Herein also note,

1. The case supposed, willful murder in two characters,

1. If he deal proudly, violently, presumptuously.

2. If he kill him with guile, and lying in wait.

2. The judgment, though he should flee unto the place of refuge, city or altar, yet that must not shelter him, but die he must, as Deut, 19.11.13.

Quest. 1. How many sorts of murder do these judgments suppose?

Answer. But two only. 1. Wilful murder, when any by fraud or force set upon their neighbors to destroy them. 2. Unwitting and unwilling slaughter, when providentially a man falleth by the hand of his neighbor, he having no thought of hurt unto him, which we call chance-medley, other kinds are not supposed here.

Quest. 2. Doth this judgment about willful murder stand now in force?

Answer. Yea: for 1. The reason is the same now as ever, which is the price of blood in God's account. 2. It was a law grounded in nature, long before the giving of the judgments to Israel. 3. God is the same judge now as then who doth require it. 4. It defileth lands now as then.

Quest. 3. Are there such places of refuge for unwilling murderers to fly to, under the Gospel?

Answ. 1. Places now need not to be set apart, they were peculiar to the Jews. 2. It is unwarrantable to make churches, &c. shelters to murderers, as with Papists, taking pattern from gentile idolaters. 3. Yet is there an equity in this, that the man which intended no harm, and yet God delivered his neighbor into his hand, should be by the Magistrates delivered from death.

Quest. 4. Is not murder in thought punishable?

Answ. 1. Not by this law, which was to be executed by men, and they are no judges of thoughts. 2. It is punishable, and shall be severely required by God, in his judgment; as the Lord Christ showeth, Matt. 5. ver. 22.

Learn hence.
• D. 1. The life of man is very dear to God to preserve it, man is God's image, Gen. 9.
• D. 2. The willful murderer of his neighbor, by God's law must die without mercy. Ver. 2.
• D. 3. Pride, presumption, and treachery, make men truly murderers.
• D. 4. God's altar or holy place must be no shelter unto bloody sinners from justice; Ver. 12.
• D. 5. God may kill a man by his neighbors hand, and yet he be guiltless.
• D. 6. In such cases God secures an innocent manslayer from death, Ver. 14.

3. In case of endangering the life of parents by children, of which we have a double instance,

• 1. Of smiting parents, Ver. 15.
• 2. Of cursing them, ver. 17.

Which because they concern the same relations, we shall join them here together, and therein we have to consider,

1. This respect's the 5 ^th command, as to the object.

2. The 6 ^th precept, as to smiting,

1. The case, which is a twofold sin endangering the life of parents,

1. The smiting of them, v. 15. And he that smiteth his father or his mother, Readings are to the same sense, — He that beateth, Syr. — He that shall hurt father. &c. B. Uz. Wherein,

1. The offender, the child, son or daughter, generally here spoken of, and not restrained unto Israel.

2. The offended, the own father and mother of the child, His father, &c.

3. The offense itself, and that is smiting, striking with an instrument, or fist, cudgel, sword, hand, or otherwise by kicking, &c.

2. The reviling of them, And he that curseth his father and his mother Readings are to the same sense, only the 70 read this for the 16 ^th verse, — He that speaketh evil, &c. — Wrongeth, Ar. — Reproacheth, Syr.

1. The sinner, the same as before.

2. The object immediate, the same father and mother.

3. The sin itself, cursing, reviling and reproaching them. Levite. 20.9.

2. The judgment upon this double case, is one and the same; dying he shall die, or he shall be put to die the death, or he shall be surely put to death, by strangling for smiting, and by stoning for cursing, as Jon. Ben. Uz. giveth his gloss upon it, but certainly die he must by this law. This respects the 5 ^th and 9 ^th precept.

Quest. 1. What kind of smiting is this which deserveth such a judgment?

Answ. 1. Wilful smiting it must be. 2. smiting unto death, it may be so was the smiting before. Ver. 12. 3. Smiting unto danger of loosing life, though death follow not; is generally here conceived to be the case; which may be strengthened by the judgment following upon the words. Only this must carry its due aggravation with it.

Quest. 2. What kind of cursing is this so judged unto death?

Answer. 1. It must be willful and malicious. 2. It must be stubborn and obstinate. 3. It must be persistent, & persevering against all private means of reclaiming, Deut. 21.18. Not unawares, &c.

Quest. 3. Why should these sins against parents deserve such death?

Answ. 1. It was the judgment of God, who is the only judge of proportion between sin and penalty. 2. Parents are more sovereign persons unto children, than other common neighbors, for as much as these have life from them; nature therefore aggravats such sin to judgment. 3. These smitings and cursings are against the life of parents, though they may not actually in present take them away.

Quest. 4. Are these judgments in force now, or were they only for the Hebrews?

Answ. 1. They are not in the letter terminated upon the Hebrews as other judgments are, Ver. 2. 2. Piety to parents is a duty natural and concerneth all men, no less doth the sin in denying it. 3. The reason of the penalty is the same now as ever. 4. Other nations have executed the like to cast them into the water in a bag, with a cock, an ape, a viper and a dog, so the Romans. Egyptians first beat them, and then burnt them with thorns, &c. 5. God nowhere hath reversed these judgments: therefore when such impieties against parents grow so high, God hath determined thus upon the incorrigible, Levite. 20.9.

Quest. 5. Had Fathers power in their own hands thus to exact from disobedient children?

Answ. Surely no, not by God's ordering, though it were permitted by some nations; but the law bound them to bring them to the judges, who were to try and judge, Deut. 21.18.

This teacheth us.
• D. 1. Due honor to parents, and piety in children, God injoin's by special judgments.
• D. 2. It is horrid wickedness for children presumptuously to smite or curse their own parents.
• D. 3. The just God hath inflicted no less penalty than death upon such malicious sinners against parents, Ver. 15.17.

4. In case of endangering man's life by stealing of him, &c. And he that stealeth a man and selleth him, or he be found in his hand, dying he shall die, Ver. 16. Readings are to the same sense. — Any of the sons of Israel, and overpowering sell him, and he be found with him, &c. Sept. — A soul of the sons of Israel, &c. Onk. Herein we have,

1. The case supposed in three particulars,

1. If one steal a man or a soul, that is, by fraud or violence.

2. If he sell him and make traffick of him.

3. Or if he be found in his hand or possession to keep him. This is against the eight precept as to stealing, but against the sixth also as endangering life by stealing and selling.

2. The judgment, He shall surely be put to death. This is the due penalty from God on men-stealers.

Quest. 1. Is stealing meritorious of death?

Answ. 1. Stealing souls is so, for it is stealing life and betraying it for gain. 2. God knoweth the proportion due, and he hath appointed it.

Quest. 2. Who was to execute this judgment?

Answ. Doubtless the Magistrates and Judges who were to try this capital crime as others, and then to give sentence.

Quest. 3. Is this judgment in force?

Answ. 1. The reason is in force. 2. The Gospel doth confirm the law in force. 1. Tim. 1.10.

Learn we.
• D. 1. Men-stealing to sell and spoil them is a most horrid sin against man's life.
• D. 2. Death temporal and without repentance death eternal, is judged by God to such sinners, Ver. 16.

5. In case one man smite another unto danger though not unto death, Ver. 18.19. Wherein we have.

1. The case supposed in these words, And, when or if men strive and a man smite his neighbor with a stone, or with a fist, and he die not, but falleth on a bed, Ver. 18. if he rise again and walk upon his staff or crutch. Thus far the case. Readings to the same sense, some expressions various, — But lie upon a bed, Vulg. — If two men revile, &c. But lie upon a bed. Sept. — Fall upon the bed and be idle, Onk. — With a stone or breaking instrument, &c. If he walk by himself, &c. Ar. — He dieth not but fall into a disease, &c. Syr. In these words the whole case carrieth these suppositions to be considered,

1. It supposeth the occasion a sudden quarrel, if men strive, or brawl, or contend.

2. It supposeth the act of violence, if a man smite his fellow with a stone or fist; which act by such instruments notes a dangerous wound, threatening the loss of life.

3. It supposeth the issue in several events,

• 1. If he die not,
• 2. If yet he fall upon his bed, and be sick.
• 3. If he recover, and rise again.
• 4. If he walk abroad with his staff.

2. The judgment upon this case, Then the smiter shall be innocent, only he shall give his ceasing and healing be shall heal (him,) readings are to the same sense, but other terms, — That he restore him his labors and cost upon Physicians. Vulg. — Only he shall recompense for his cessation, and his medicines. Sept. — He shall restore that when he was idle from his work, and shall pay the physicians reward, Onk. — But he shall restore the damage of his ceasing from work, and take care that he be healed, Sam. — He shall give a mulct for his idleness, and for medicines wherewith he is healed. — Only he shall give him for ceasing from his labor & a reward for the Physician. Syr. The judgment then consists of these 3 sentences.

1. The smiter shall be guiltless of murder, not of violence and injury.

2. The smiter shall pay for the loss of all his labor and time, wherein he should provide for himself and family.

3. The smiter must take care for his thorough healing, and pay for that also, Ver. 19.

Quest. 1. What kind of strife is here meant?

Answer. Any sudden falling out by words, or provoking carriages not premeditated.

Quest. 2. What kind of smiting is here intended?

Answ. Twofold, as hinted by the instrument.

1. Smiting at a distance by throwing stones, or any hurtful things, darts, &c. at their neighbors.

2. Closer striking by fist, sword, &c. whereby hurt was done.

Quest. 3. What kind of men are intended here?

Answ. 1. All sexes male and female. 2. All conditions bond and free. 3. All estates rich and poor; all were bound to the judgment given in this case; and if servants were not able to make recompense, they were to be sold, and made to serve as in case of theft.

Quest. 4. What if the man did die who was smitten?

Answer. Surely the smiter was to die as by the general law of murder, ver. 12. if the smitten died he was guilty of blood, sudden passion could not excuse his willful smiting.

Quest. 5. What if the man died after his walking?

Answer. 1. It is supposed that his walking abroad did denote his perfect cure, and therefore if afterward by his own fault he relapsed, and died not truly of the wound, the smiter was not guilty.

Quest. 6. Were no more charges to be born but for loss of time and healing?

Answer. 1. This judgment supposeth no other hurt, but loss of time and sickness. 2. Upon other evils inflicted by smiting other judgments were given.

1. In case of any blemish made on him the same was to be returned on the smiter, Levite, 24.19.

2. In case of other pain or shame hereby inflicted, further penalties were exacted, Deut. 22.19, &c. Deut. 25.11.12.

Quest. Is this law now in force?

Answer. 1. The reason of it continueth. 2. The equity of it by the light of nature is confirmed.

It instructs us, that.
• D. 1. Passions and contentions breed many sad events among neighbors.
• D. 2. Smitings, and wounds, and sickness, and death are usual effects of sudden passions.
• D. 3. In case it proceed not to death, God will not suffer injuries unpunished by men.
• D. 4. God's judgment quits smiters from guilt of murder, where death followeth not.
• D. 5. Not only the death, but the hurts of men, are in God's heart to prevent, Ver. 18.
• D. 6. It is just with God that he who wounds must look to thorough healing of his neighbor.
• D. 7. Mans loss of time as well as health God will have recompensed by the injurious.