The Mystery and Marrow of the Bible

Question I.

I. Quest. How it may be evinced, That the Lord, having brought his people Israel out of Egypt into the Wilderness to go to possess the promised Canaan, did give the Law to Israel by Moses on Mount Sinai, 430 years after his Promise to Abraham?

Answ. This may be evinced clearly in these particular positions, by many Testimonies both of Old and New Testament. viz.

1. The LORD God brought his people Israel out of Egypt, that they might go to possess the promised Canaan. Until they came into, and whilst they were in Egyptian bondage and servitude, they were not actually capable of possessing Canaan: therefore they must first be brought into, and then brought out of Egypt, that they might after be brought into Canaan. For; ^1. When God promised Canaan to Abraham and his Seed, he told him; that his Seed must first sojourn and be afflicted in a land not theirs 400 years; and then God would judge that Nation, and they should come out with great substance; and after this they should come into Canaan in the fourth Generation. ^2. And when God came down to perform this promise, he told Moses; That he came to deliver them out of Egypt, that so they might go to take possession of Canaan according to God's Oath and promise. 3. The Law itself given on Mount Sinai evidenceth, That God brought his people out of Egypt, to give them the land of Canaan: Comparing the Preface to the Law, and the fifth Commandment together. 4. Hereby the Lord intended a Spiritual Mystery, viz. That man must be first brought out of the Egypt of his carnal state, ere he can go towards the heavenly Canaan.

2. The LORD having brought his people Israel out of Egypt, brought them into the Wilderness. He would not lead them the nearest way through the Philistines land, but conducted them about through the Wilderness of Sinai; this must be their Highway to Canaan. Hence Israel is called; The Church in the Wilderness. God made this Wilderness his people's way to Canaan; 1. That so they might escape wars with the Philistines, whereby they would otherwise have been discouraged. 2. That hereby God might: allure Pharaoh and the Egyptians to pursue Israel, that so he might got himself Honor upon them, by drowning them all at once in the Red-Sea for their cruelty to his people Israel. 3. That God might in the Wilderness eminently glorify his wisdom▪ providence, power, faithfulness, goodness, loving-kindness, patience, &c. towards his people Israel for forty years together. 4. That by their hardship in the Wilderness he might prepare them for war with the Canaanites, and dispose them to endure hardness as good Soldiers. 5. That, the Wilderness might be as a foil to set off Canaan with the greater luster to them: and their wants and miseries in the Desert might so much the more commend the enjoyments and mercies in the promised inheritance. How welcome is health after tiring Sickness; ease after tormenting pain; Liberty after servitude and Captivity; Canaan after the desolate Wilderness; yea and Heaven itself after Earth's troubles and perplexities! 6. That, As Egypt was a Type of our Natural miserable Condition under the bondage of Sin, Satan, &c. while we are destitute of Redemption by Christ; And as Canaan was a Type of the Eternal Rest of God's people in Heaven: So the Wilderness might be a figure of this present world, thorough which we must pass to heaven; and of the unsettled condition, wants, afflictions, Temptations, dangers, and many miseries incident to God's people therein. God's Covenant, Sacraments, Ordinances, and Presence with his people, being Israel's greatest comfort in the Wilderness; and our greatest comfort in this world.

3. The LORD having brought his people Israel into the Wilderness, Gave them his Law by Moses on Mount Sinai. The Lord was the Author of it, the great Law-giver. Moses was the Instrumental mean which God made use of betwixt himself and Israel in the giving of the Law: for, Moses carried the two Tables of the Law, written by God twice, to the people, and himself wrote the Ceremonial and Judicial Laws in a Book for Israel; Hence it▪s said, The Law was given by Moses. The place of this great Transaction betwixt God and Israel in giving the Law, was Mount Sinai: God descending to the top of the Mount in the sight of Israel, and the people standing below at the skirt of the Mount. All this is clear by the Historical Narration of God's giving the Law, and the Repetition thereof.

4. The Lord God gave his Law to Israel 430 years after his Promise to Abraham: viz. after his First Promise to Abraham in Ur of the Chaldees. This is plain, by comparing the Testimony of Moses, Steven, and of Paul together. This 430 years we may thus compute; The 430 years ended precisely at Israel's deliverance out of Egypt to a day. The Seed of Abraham sojourned in Canaan, and Egypt, &c. 400 years: from the birth of Isaac (when his Seed began to sojourn, and Abraham was now 100 years old▪) till Israel's departure out of Egypt, being 400 years. Abraham came first into Canaan to survey it, when he was 75 years old: So that from this his coming into Canaan, till the birth of Isaac; when Abraham was 100 years old, is 25 years. Hence by Consequence, from the First Promise, till Abraham's first▪ coming to Canaan, (which was while Abraham dwelt in Charran ) must needs be 5 years. All which in the whole make up 430 years. Now after those 430 years were expired, In the third Month, or New Moon (which was the first Day of the Month, the Hebrews accounting their Months by the course of the Moon,) after Israel came out of Egypt, they came and camped before Mount Sinai. This was their twelfth Station, or Encamping. This was about 45 days from their coming out of Egypt: one Day was taken up with Entercourse betwixt God and Moses there; three days the people were to prepare themselves for receiving of the Law; The next day the Law was given, viz. On the 50 ^th day after the Passover. Whereupon some make this Parallel; On the 50 ^th day after the First Passover, The fiery Law was given on Mount Sinai: On the 50 ^th day after Christ's last Passover, yea after Christ our true Passover was sacrificed for us, viz. on the Feast of Pentecost, The Spirit in form of fiery cloven tongues, for preaching the Gospel to all Nations, was given at Jerusalem.

Thus the 〈 in non-Latin alphabet 〉 , or Truth, of the first Question is evinced in all the several branches of it.

Question II.

II. Quest. What Law that was which God gave to Israel on Mount Sinai?

Answ. For the more clear resolving of this Question, I shall briefly handle; 1. The Notation of the word or name Law, used in Scriptures. 2. The various Acceptations of the word. 3. The Distribution or Division of God's Law given to Moses and Israel at Mount Sinai, into its several Sorts or Kinds.

I. Of the Notation of the word, LAW. 1. That LAW, which the Lord gave on Mount Sinai, is expressed by many Denominations in the Hebrew text: but the most usual and eminent name is 〈 in non-Latin alphabet 〉 Thorah, ordinarily rendered, Law. But the signification of this word is of larger extent and more comprehensive then our word Law: It may be translated, Doctrine, Instruction, Institution, Constitution, Disposition, &c. cast forth, or cast abroad by any. For, it ariseth from the Root 〈 in non-Latin alphabet 〉 Iarah, To cast, To cast forth, or to fling abroad, viz. ^1. To cast forth stones, arrows, darts, or any other thing of like Nature. ^2. To cast forth Rain and showers in moistening drops, for watering and refreshing the Earth. ^3. Hereupon Metaphorically it signifies, To cast-forth Doctrine and Instruction like Dew or Rain, which makes the ignorant fruitful and flourishing in knowledge, understanding, &c. as the Earth is made fruitful and flourishing by showers. So that according to this last signification, (and that in the Conjugation Hiphil, ) it signifies▪ to Teach, Instruct, Show, Admonish, &c. Hereupon 〈 in non-Latin alphabet 〉 Thorah, notes An Instruction, Doctrine, Direction, Sh •… wing, &c. which is notably done by a Law. Gerhard alludes to▪ all these three significations of the Root, and thinks 〈 in non-Latin alphabet 〉 may comprehend them all, as being A Scope or mark to level and aim at; A watering, as it were, of the mind to make it fruitful in understanding; And as a Doctrine or Instruction especially. God's Law, is God's Doctrine or Instruction. Ainsworth renders this Hebrew word, Doctrinal: An orderly manner of Instruction, An Institution, or Disposition. Torah implying both Doctrine, and An orderly Disposition of the same. Therefore where one Prophet relating David's words, saith, The Law of man, 2 Sam. 7. 19. Another saith, The orderly estate ( or course) of man. 1 Chron. 17. 17. The holy-ghost in Greek calleth it Nomos, A Law, Heb. 8. 10. from Ier. 31. 33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai, Deut. 33. 4 Mal. 4 4. John. 1. 17 & 7. 19. So he. 2. The Greek word 〈 in non-Latin alphabet 〉 in the New Testament, The Law was given by Moses;—is from 〈 in non-Latin alphabet 〉 , To Distribute: because (as Tully notes) it gives to everyone his own, Distributes to everyone his Due. 3. The Latin name Lex, (whence our English word, Law, seems to be derived,) is so called, either, A Legendo, from Reading, because Laws use to be publicly read that they may be known and observed; Or, Ab eligendo, from electing, or choosing, because therein is shown a choice of things to be desired or declined, done or left undone; Or, A ligando, from obliging, binding, tying, &c. because Laws bind to Obedience, and are the bond of Society. Scripture sets forth God's Laws under the Metaphoricall expressions of Bonds, Cords, Yoke, &c. But enough of the Grammatical Notation of the word.

II. Of the various Theological Acceptations of the word LAW. This word Law, is of various significations in the Scriptures of Old and New Testament. It shall suffice to point out some of the more principal and usual Acceptations and uses of the word. It is used ^1. More Improperly, and ^2. More Properly.

1. More Improperly, the word (Law) denotes, 1. The force, strength, or Power of anything. As, The force and strength of sin is called, The Law of sin; The Law of the members. The force and strength of Grace is styled, The Law of the mind. The strength and power of Death is called, The Law of Death. All these in a Metaphorical Allusion to a Law, that hath a kind of impulsive or compulsive force or power over them that are under it. 2. The Right, Authority, Rule, or Dominion that one hath over another. Thus the Right, Rule, or Authority which the Husband hath to and over his wife, is called, The Law of the Husband. 3. The Manner, order, course, or condition of anything. Thus David acknowledging God's familiarity to him in dealing with him by way of Covenant, saith; And this is the Law ( 〈 in non-Latin alphabet 〉 ) Of man, O Lord, God; that is, herein thou hast dealt familiarly with me, as one man with another. Hence, in the parallel place in the Chronicles it is thus expressed; And thou hast respected me according to the condition ( 〈 in non-Latin alphabet 〉 ) of a man of excellency, O LORD God. 〈 in non-Latin alphabet 〉 signifying, Term, •… ank, Order, Condition, Way, or Manner of anything.

2. More Properly, (Law ) is used for any Ordination of a Superior that hath power and authority over others as inferiors, prescribing or prohibiting anything to be done▪ promising rewards to the Obedient, threatening punishment to the disobedient. And in this sense it is used,

(1) For the Law of man, viz. Human Edicts, Decrees, Ordinances, Constitutions, &c. good or bad, Civil or Sacred. But the Hebrew useth other words for man's laws.

(2) For the Law of God. And thus the Hebrew 〈 in non-Latin alphabet 〉 , and the Greek 〈 in non-Latin alphabet 〉 , Law, are put for divers things. viz.

Generally, For any, or all Divine Doctrine or Instruction, revealed and made known by God. Thus, the whole word of God is frequently styled, The Law of God; or, The Law of the LORD. Thus, the Doctrine of the Gospel is called, The Law; The Law shall go forth of Zion, and the word of God from Jerusalem. Thus the Doctrine of Justification and Salvation by Faith, is called, The Law of Faith. Thus, the Command of Love so frequently and earnestly urged by Christ, (as Mat. 5. 44. & 7. 12. & 22. 36. John. 15. 12.) is by way of emphasis called, The Law of Christ.

Particularly, The Law of God denotes,

1. Sometimes, The Law of Nature; consisting in certain Principles of Religion, Righteousness, and Temperance, at first Concreated in man, and naturally engraven in his heart in innocence: some imperfect sparkles or relics whereof remain even in hearts of Pagans, who have not God's written Law.

2. Sometimes, The Records of God's written Law, the Books of Scripture; The sacred Books being Holy Records and Instruments wherein God's will and pleasure is fully and sufficiently comprised in order to Mans Salvation. And in this sense it is put, 1. For the Books of the Old Testament; any of them, even the Psalms and Prophets being called the Law. Is it not written in your Law, I have said ye are gods? — That the word might be fulfilled that is written in their Law, They hated me without a cause. Thus the Book of Psalms is called Law. In the Law it is written, With men of other tongues and other lips will I speak unto this people, &c. Thus the Book of Isaiah is called Law. Yea the Apostle alleging sentences both out of Psalms and Isaiah jointly, calls them the Law. 2. For the Pentateuch, or five Books of Moses. viz. when the word Law is contradistinguished from the Psalms and Prophets, or from the Prophets alone. As, All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. Again, All the Prophets, and the Law, prophefied until John▪ — The righteousness of God is manifested, being witnessed by the Law and the Prophets. 3. For any one of these five Books of Moses distinctly. Thus Genesis is called the Law: Exodus is called the Law: Leviticus, the Law: Numbers, the Law: Deuteronomy, the Law▪ Thus the word Law, is given to the Books of the Old Testament.

3. Sometimes, The Law of God given by Moses, or to Moses, for Israel on Mount Sinai. The LORD came from Sinai,— from his right hand went a fiery Law for them, (Heb. A Law of fire. )—Moses commanded us a Law. So, when God called Moses up into the Mount, he said; I will give thee Tables of stone, and a Law, and Commandments, which I have written, that thou mayest teach them. Hence it's called the Law of Moses, because God used him as an Instrument and Mean in giving of it; Remember ye the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, the Statutes, and Judgments. Now here it is diligently to be observed, that the word LAW, as used for God's Law given to Moses for Israel on Mount Sinai, is taken, ^1. More Largely, ^2. More strictly; and 3. Most strictly. 1. More largely and generally, for the whole Dispensation of all sorts of Commandments, Moral, Ceremonial, and Judicial, given and promulgated on Mount Sinai. For all these three sorts of Laws were given from God to Moses on Mount Sinai, and by Moses to Israel: And all these are sometimes intended and expressed under the word Law. As in that noted Preface prefixed to the Repetition of the Law; And this is the LAW, which Moses set before the sons of Israel. These are the Testimonies, and the Statutes, and the Judgments which Moses spake unto the sons of Israel after they came forth out of Egypt. This is, He meaneth, (saith Ainsworth well) That which hereafter followeth; So this belongeth to the next chapter where the Repetition of the Laws beginneth. God's Law is here branched out into Testimonies, viz. The Moral Law, testified by God to Israel: Statutes, viz. The Ceremonial Law: and Judgments, viz. The Judicial Law. And they are all comprised under that one word, Law: as the Genus to them all. 2. More strictly, and specially for the Moral Law, or ten Commaadements, taken complexively with the Preface prefixed, and the promises interwoven therein, as God spake them on Mount Sinai out of the midst of the fire to Israel, and afterwards wrote them, and gave them to Moses. In this sense▪ God said to Moses; I will give thee Tables of stone, and a Law, and Commandments, which I have written. Now God wrote only the Decalogue, or Moral Law. In this sense the word Law is used in Malachi, for the Moral Law, as contradistinct from Statutes and Judgments. Notwithstanding, The Ceremonial Laws may all be referred to the first Table; The Judicial Laws to the second Table of the Moral Law, as explications thereof to that people of Israel. The Law in these two Senses, was given to Israel, as a Covenant: what manner of Covenant, shall hereafter be in due time declared▪ 3. Most strictly, and restrainedly; the word [ Law ] is taken for The Law abstracted from Moses Administration of it, and precisely considered as An abstracted Rule of righteousness, holding forth life merely upon terms of perfect and perpetual personal Obedience, and denouncing Death and the curse upon everyone, and that without mercy, in case of the least contrary failing. And in this sense the Apostle takes the word [ Law ] in his dispute about Justification by Faith, and not by the works of the Law: opposing Law, to Gospel and to Grace; Works, to Faith; and Justification by works, to Justification by Faith. As▪ The Gospel was preached to Abraham, In thee shall all Nations be blessed. So then they which be of Faith, are blessed with faithful Abraham. For as many as are of the works of the Law, are under the curse: for it is written, Cursed is everyone that continueth not in all things which are written in the book of the Law to do them. But that no man is justified by the Law in the sight of God, it is evident: for, the just shall live by faith. And the Law is not of faith: but, the man that doth them, shall live in them. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. And to the like effect he elsewhere opposeth The Law of works, to the Law of Faith: and being under the Law, to being under Grace. Sin shall not have dominion over you, for ye are not under the Law, but under Grace. In these, and like passages, the word LAW is considered in this most restrictive sense, as abstracted and separated from all other additionals in Moses administration of it. And in this strictest sense, The Law is materially and for Substance the same with the Covenant of works written in Adam's heart in innocence: which now can justify none, because none can perfectly keep it; but condemns all mankind whilst they remain in their carnal lapsed state in the first Adam, because in him they brake it, and have not fled to Christ the last Adam for remedy, whose perfect fulfilling of the Law embraced by Faith should be their life and righteousness. In this last sense, Luther (as I judge) considered the Law, as it stands in opposition to the Gospel, when in the point of justification he speaks so detractingly of the Law. Legal Iustitiaries in the Apostles times looking too much at the Law of Moses in this last notion▪ sought to be justified by the works of the Law: herein mistaking utterly God's way and end in giving the Law by Moses; for the Law was not given in this sense by Moses at all, as after will appear. And the Antinomians of our times not duly considering this, have as much under-valued the Law, as those legal-Justitiaries did over-value it. But by this Distinct notion of the word LAW, when applied to the Law of Moses duly improved, the foundation of the Antinomian errors will be easily overthrown▪ and some Doubts or Difficulties in the Apostles speeches about the Law will be evidently cleared.

These are the principal Acceptations of the word LAW, and most usual in Scriptures. But as to the present Question, we are here to take it in the last sense, as denoting God's Law given to Moses on Mount Sinai, and by Moses to Israel. What Law this was, will appear in the next branch more particularly.

III. Of the Distribution or Division of God's Law given to Moses and to Israel on Mount Sinai. God's Law given to Moses and Israel on Mount Sinai, is, in respect of the Subject-Matter therein contained, most usually divided into three sorts; viz. Moral, Ceremonial, and Judicial. Or, if we rather affect a Dichotomy, into two forts; viz. 1. Perpetual, of obligatory force and power forever, as The Moral Law, contained in ten Commandments. 2. Temporary, of obligatory power and force only for a certain time, and then determinable: and this concerning, ( ^1. ) The Worship and Service of God, as The Ceremonial Law; ( ^2. ) The Civil State and Politie of the Jews, as The Judicial Law. Both which were to determine and expire after the death of Christ: Christ being the Substance or Body of those shadows, the accomplishment of those Ceremonies; and the Common-wealth of the Jews not long after Christ's death being utterly dissolved. The word [ Moral, ] in the general Notation of it, is That which appertaineth to Manners, directeth and obligeth▪ about Manners, &c. and in that latitude it is applicable both to the Geremonial and Judicial Laws, which are in some sense commanded in the Moral Law, though they be not perpetual but temporary only; But in this Distinction, by the word [ Moral ] I understand such Laws touching Manners as are always binding, and therein are opposed to Ceremonial and Judicial Laws, binding only for a a time. And in this sense we may receive this Distinction without Scruple. For further clearing it, I shall show, 1. That this common Distinction hath its foundation in Scripture. 2. What the Nature of these three sorts of Laws was. 3. That they were all delivered by God to Moses on Mount Sinai for Israel.

1. That this Distinction of God's Law, into Moral Ceremonial and Judicial, is founded on Scripture; is evident. 1. By Testimonies of Moses, frequently enumerating these three branches. As; The LORD spake unto you out of the midst of the fire,—and he declared unto you his Covenant, which he commanded you to perform, even ten Commandments, (Heb. ten words) and he wrote them upon two Tables of stone. And the LORD commanded me at that time to teach you statutes, and judgments, that ye might do them in the land whither ye go over to possess it. Here, By ten words (or ten brief Sentences by way of Command, Properly Ten sayings, as the Hebr. signifies,) understand, the Moral Law summarily comprised in the ten Commandments. By Statutes, The Ceremonial Law: and by Judgments▪ the Judicial or Political Law. And these are here expressly distinguished, both by variety of Denominations; and by difference of dispensation, The Moral Law being written by God; but not the Ceremonial and Judicial. Sometimes they are expressed, by Commandments, Statutes, and Judgments. Sometimes, by Laws, Statutes, and Judgments; These are the Statutes and Judgments and Laws, which the LORD made between him and the children of Israel, in Mount Sinai, by the hand of Moses. Sometimes by Testimonies, Statutes, and Judgments. All to the same effect for Substance, denoting the Moral, Ceremonial, and Judicial Laws. 2. By the Testimony of Malachi; Remember ye the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, the statutes, and judgments. Here's law, statutes, and judgments: as formerly. 3. By the Testimony of Paul. Who are Israelites: to whom pertaineth The Adoption, and The Glory, And the Covenants (or Testaments ), and the Giving of the Law, and The service of God, and The Promises. To omit vain curiosities in interpreting these particulars, this sense of them seems to me most genuine. The Glory; viz▪ The Ark of God, elsewhere called The Glory: The Covenants; viz. The Two Tables of the Covenant, which were put into that Ark, and there reserved; Here's The Moral Law▪ The giving of the Law; viz. The constituting of Judicial and Political Laws for that Common-wealth. The Service of God; viz. That manner of God's service and worship which was prescribed in the Ceremonial Law for that people till Christ should come in the flesh. I leave it to the judgment of discreet minds, whether this be not the true intent of the Apostle. And if so, then here's the Law distinguished into these three sorts.

2. What the Nature of these three sorts of Laws was. To unfold their Nature particularly and individually, would require a vast volume of itself: It shall suffice▪ as to my present purpose, to give only a small taste of these three Laws more Generally.

THE MORAL LAW hath the singular preeminence above both the other, in many regards. ^1. That alone being uttered by the voice of God to all Israel from Mount Sinai▪ ² That alone being twice written in Tables of stone by the finger of God. viz. First, In Tables of God's own preparing▪ which were broken, and never put into the Ark. Secondly, In Tables of Moses▪ his preparing; which were not broken▪ but reserved in the Ark. ^3. That alone being the Base and foundation of the other two; which reductively are referred to the Moral Law, as particular Additions thereunto, and explanations thereof, for the condition and continuance of the Jewish Church and Common-wealth. But the Ceremonial and Judicial Laws are in no sense the foundation of the Moral Law. For, as one well observes▪ The Ceremonial and Judicial Laws are nothing else but special Appendixes to the Moral Law; Rivelets derived from the fountain of Pi •… ty and Equity; Special Ordinances peculiarly concerning the Jewish Church and Common▪ wealth. — The Ceremonial Laws are the Exercises of the First Table, determining the worship of God prescribed in the First Table by external Circumstances. The Judicial Laws are the exercises of the Second Table, determining in like sort righteousness towards men prescribed in the Second Table by outward Circumstances: yea upon this Moral Law hang all the Law and the Prophets . ^4. That alone being, in all the branches of it, conform and answerable to the Law of Nature written in Adam's heart at his Creation. The Ceremonial Law being merely Positive, and instituted: Revealing only God's instituted worship, and Typifying only supernatural Mysteries in Christ Jesus. And the Judicial Law being only of positive Institution for that Common-wealth of the Jews, and obliging formally as such no other Common-wealth in the world thereunto, though the Matter of some Judicials, so far as bottomed upon Moral principles and foundations, may also analogically oblige other godly and Christian Commonwealths. ^5. That alone being of perpetual force and power to all the Churches of God in all succeeding ages both under Old and New Testament. For, the Ceremonial Laws vanished at Christ's Death, having received their accomplishment in him: And the Judicials expired at the dissolution of the Jewish Common-wealth. In these, and like respects, the Moral Law far excels the Ceremonial and Judicial.

The Moral Law hath divers Denominations. It is called; ^1. The Law, or A Law. By way of eminency: as being the Law of Laws. ^2. The Law of the LORD, or The Law of God. I will put my Law in their inward parts. From the principal Author and Law-giver thereof. 3. The Law of Moses. From the Instrument used by the LORD in giving it. ^4. A fiery Law; Heb. A fire of Law. From the manner of God's promulging it, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice. ^5. The Commandment, or Precept; Now these are the Commandment, the Statutes, and the Judgments. Commandment, or Precept, in the singular number: for Commandments▪ in the plural, by an Enallage of the number. Or, because all the Commandments are comprised in that one great Commandment, viz. Love. ^6. Words. Because God spake and uttered them with a great voice, in the hearing of all Israel. •… . Ten words, (we render it, Ten Commandments, ) that is, Ten brief Commanding Sentences, touching ten distinct sorts of Duties. ^8. The Testimony of the LORD. Partly, because it Testifieth, as a Record, what is God's will, and the mystery of his Counsels, John. 5. 39. Partly, because of the Earnest testification, contestation and charge given by God and his Prophets concerning the observance of it, as Deut. 31. 28▪ & 32. 4. Psal. 81. 9. 2 King. 17. 15. Neh. 9. 29, 30. ^9. God's Covenant. Because it was delivered on Mount Sinai in the notion and formality of a Covenant, and was one of the eminent Dispensations of God's Covenant of Faith, as after shall appear in its due place. ¹ 0 Covenants. In reference to the two Tables wherein this Covenant was written, &c. These and like Denominations tend something to clear the Nature of this Moral Law.

The Moral Law, and the Nature thereof, will further receive much light from A Due Distribution thereof into its several heads and Branches. Now there are three sorts of Divisions or Distributions of the Law, observable and useful to this End; viz. ^1. Into two Tables. ^2. Into Ten words, or ten Commandments. ^3. Into Rules of Love To God, and To man. The First of these ariseth from the Subject containing the Law, viz. The two Tables of stone wherein God wrote this Law twice with his own finger. The second, from the Summary Heads or kinds of Arguments contained in the Law, which are evidently ten. The third, from the Scope and end of the Law, which is Love: and from the mutual connection or dependence of those duties or Acts of love, to or upon one another.

First, The Law is divided into Two Tables. This Distribution hath God's own authority for it. The LORD himself divided his Law into two General branches, by writing it in two distinct Tables of stone, once, and again: The one Table containing duties to God, as A Table of Holiness; The other Table containing duties to man, as A Table of Righteousness. The Lord could as easily have written his whole Law upon one Table, but he would distinguish his Laws into two General Heads according to their two sorts of Objects, God and Man.

Secondly, The Law is Divided into Ten words. And he declared unto you his Covenant, which he commanded you to perform 〈 in non-Latin alphabet 〉 Hashereth Haddebarim. Ten words: and he wrote them upon two Tables of stone. This Distribution also is of Divine Authority. By, Ten words, understand not only ten individual words and no more; but (as the Heb. phrase may well be interpreted) Ten sayings, or Ten speeches. viz. Ten commanding Sayings, comprised in Ten distinct compendious sentences, Aphorisms, or periods; touching ten distinct matters or Duties. Hence in Greek they are called, The Decalogue. These ten Commandments were written in the Two Tables. But how many were written in the one, how many in the other, is controverted. Here I find chiefly three Opinions. 1. The Jews refer five to one Table, and five to another, adding the fifth Commandment to the first Table, because Superiors and Rulers are called God's, Psal. 82. 6. But this ground is weak; For, inferiors are also comprehended in this fifth Commandment, and they are not styled God's. Besides this fifth Commandment immediately respects man, not God: Now our Savior refers all the Commandments immediately respecting God, to the love of God; and all the Commandments immediately respecting man, to the love of our neighbor; therefore doubtless God the wise Law-giver did so distinguish them in the two Tables. 2. The Papists refer but three Commandments to the First Table, making the First and Second Commandment all one, through the Subtilty of Satan, that the making and worshipping of any images except images of God, may seem the less palpably to be condemned; and they add seven to the Second Table, dividing the last Commandment into two that they may make up the number ten. And Gerhard notes, That all Lutherans who sincerely follow the Augustine Confession and Luther's Catechism, embrace this Division. Now this Division, (though it distinctly ranks all the Commandments touching Holiness, to one Table, and all the Commandments touching Righteousness to the other, yet) is liable to very just exception. For, it Conjoyns the First and Second Commandments into one, which are of quite different sense and intention; and it Divides the last Commandment into two, both which have the same Scope and Meaning. Both of them seem to brag that this also was Augustine's judgment. I grant, it was Augustine's judgment; but his ground for it, ( viz. the insinuating hereby the Trinity of Persons in the Godhead,) saith Dr. Andrew's, was very weak: saith Zanchi, was childish. 3. The Orthodox Protestant writers embrace the best Distribution; referring the four first Commandments touching Religion and holiness towards God, to the First Table; the six last touching Righteousness towards man, to the second Table. ( ^1. ) Hereby they avoid all the inconveniences of the former Divisions. ( ^2. ) Hereby they do most properly rank all the Commandments touching Religion to the first Table, and all the Commandments touching righteousness to the second. ( ^3. ) Hereby the first and great Commandment of loving God is rightly ordered, before the second of loving man: this being subordinate to that, and depending thereupon.

Thirdly, The Law is divided, in reference to the Matter and Scope of it, which is love ) into two great Commandments▪ viz. The First, To Love the Lord our God with all our heart, Soul, Mind and might. The Second, To love our neighbor as ourselves. This is our Blessed Savior's Distribution: therefore of Divine Authority also. Love to God compriseth all the Duties of Religion towards God, in the first Table: Love to our neighbor comprehending all Duties of Righteousness towards man, in the second Table. Under these two General Heads, we may thus rank all the ten Commandments, according to this ensuing Scheme. viz.

The matter▪ & scope of the Moral Law is LOVE. 1 Tim. 1. 5. viz.
• I. Love to God, comprizing all Duties of Religion, Piety, Holiness, or of the worship of God, which are prescribed in the I Table, and condemning all contrary sins, wherein the Lord teacheth
• II. Love to our neighbor, comprizing all Duties of Sobriety, equity and righteousness, which are prescribed in the II. Table, and condemning all opposite vices. These Duties and vices are,
• • 1. Who is to be had, and worshipped as our God: viz. JEHOVAH alone, the only true God in Christ. Com. I.
  • 2. How this only true God JEHOVAH is to be worshipped; both
  • 3. When and at what special times; the LORD our God is to be more solemnly worshipped, viz. On his Sabbath days, which are to be devoted, and Sanctified to God's worship and service peculiarly: under the New Testament, as well as under the Old. Com. IIII.
  • 1. In his Solemn or set worship, whether Public or Private, viz. That this true GOD JEHOVAH will be worshiped only by such means, and in such manner, as himself hath appointed in his Word. Com. II.
  • 2. In our whole Course of life: viz. That in all things, throughout the same, we sanctify and glorify his Name: that is, everything whereby he makes himself known, as man is known by his name. Com. III.
  • 1. Of more Peculiar concernment to Persons, as in Relation of Superiors, Equals, and Inferiors; and that in all sorts of Societies, Political, Ecclesiastical, Domestical. Com. V.
  • 2 Of more General and Common concernment to all persons. Here Vices are forbidden, W ^ch
  • • 1. Have the Will's consent to act them. And this against our neighbors
    • 2. Go before the Will's deliberate and actual consent; as Concupiscence, or the first Motions of the heart, against our neighbors good in any respect. Com. X.
    • 1. Person, life, health, &c. — Com. VI.
    • 2. Purity or chastity— Com. VII.
    • 3. Possessions or outward enjoyments Com. VIII.
    • 4. Good-name.—— Com. IX.

Thus the Matter and End of the whole Moral Law jointly▪ and of every of the ten Commandments severally is so far discovered in a More General way, as to let us see, ^1. How holy, just, and good the Law is; ^2. How Spiritual, and heavenly it is; ^3. How soul-searching, heart-penetrating, and Convincing it is; ^4. How large, comprehensive, and complete it is, reaching to all sorts, sexes and degrees of persons, regulating all sorts and degrees of actions, words, thoughts and imaginations, and condemning all sinful failings in them all together, with all the Circumstances and aggravations thereof. Thus of the Moral Law.

THE CEREMONIAL LAW, was added by God as an Appendix to his Moral Law, and Regulated the people of the Jews, or the Jewish Church in the Outward Exercise of the acts of Piety, Religion, and Divine Worship, prescribed in the Commandments of the First Table. It was never imposed upon the Gentiles: but only upon the Jews, and that chiefly from Moses till Christ. The LORD imposed his Ceremonial Law upon the Church of the Jews, 1. That the Jews, (then God's peculiar people in the whole world,) might be hereby preserved and withheld from the idolatrous and superstitious worship of the Gentiles; God's instituted Ceremonial worship so abundantly taking them up, and filling their hands. 2. That they might hereby be particularly directed how to serve and worship God aright; and might be prevented from Contriving and devising a worship of God after their own inventions. 3. That the Church in her minority might be nurtured up under these Tutors and Governors till maturity in Christ. 4. That he might in these Typical Ceremonies familiarly (though under a veil) represent as in a glass the Person and Office of Christ that was to come in our flesh, according to God's Promises and Covenants▪ for Sinners recovery. Hence, The Law is said to have a shadow of good things to come: but the body is of Christ. And, The Law was our Schoolmaster to bring us unto Christ, that we might be ustified by Faith. 5. That God might instruct both Jews and us, That God will be worshipped, not only with the Soul and Spirit, inwardly and invisibly; but also with the body outwardly and visibly. According to that of the Apostle; ye are bought with a price: therefore glorify God in your body, and in your Spirit, which are God's. 6. That Hereby, as by a Partition-wall, God might distinguish clearly his own peculiar people the Jews, from all other people of the world destitute of this way of Divine worship. Hence its called, The middle Wall of Partition between Jews and Gentiles.

This Ceremonial Law hath various Denominations. ^1. The Old Testament in Hebrew calls these Laws most usually 〈 in non-Latin alphabet 〉 Chukkim, or 〈 in non-Latin alphabet 〉 Chukkoth, that is, Decrees, Constitutions, Prescripts, &c. from 〈 in non-Latin alphabet 〉 signifying to imprint the form or image of anything: as Ceremonies were images, types and representations of Christ. The Septuagint sometimes renders this word, 〈 in non-Latin alphabet 〉 , Iustifications; not that the observance of these Ceremonies was Israel's righteousness before God, but as types of Christ our righteousness: Sometimes, 〈 in non-Latin alphabet 〉 , Ordinances, Constitutions, &c. Sometimes 〈 in non-Latin alphabet 〉 , A legal-Statute: Sometimes 〈 in non-Latin alphabet 〉 , A Law: Sometimes 〈 in non-Latin alphabet 〉 A Precept, &c. ^2. The New Testament in Greek stiles these Ceremonial Laws, 〈 in non-Latin alphabet 〉 , The Service; by way of Emphasis, viz. The Service of God. For herein God had delineated the way and manner of his worship and service. And 〈 in non-Latin alphabet 〉 , shadows of things to come: because they typified and shadowed out the future mysteries of Christ. And 〈 in non-Latin alphabet 〉 , Weak and beggarly Elements, or Infirm and poor Rudiments: because they were as the A B C or first Elements of learning, to the Church during her Minority; weak and beggarly in Comparison of the more effectual and rich way of the New Testament; especially they were weak and beggarly after Christ's coming, when men ran back again to them from Christ. And 〈 in non-Latin alphabet 〉 , The Enmity, even the Law of Commandments in Ordinances: because the Ceremonial Law consisted in a multitude of positive Commandments and instituted Ordinances; and differencing the Jews from the Gentiles, was a Matter of Enmity betwixt them, so that they did not coalesce and incorporate into one Church till Christ's Death, whereby this Enmity of the Ceremonies was destroyed &c. 3. The Latin word Ceremony, or Ceremonial, (whereby we usually denominate and distinguish this from the Moral and Judicial Law, ) is of doubtful Original. Some deriving it from the old word Cerus, signifying as much as Sanctus, Holy: Some, from Ceres a town by Rome, which (as Polidore Virgil relates out of Livy ) when Rome was taken and possessed by the French, did courteously receive and constantly retain their Sacred things brought thither, till the Country was again recovered by Camillus; which act the Romans took so kindly, that afterwards from Ceres, they called all things belonging to Religion, Ceremonies; as Valer. Maximus also testifies: Some, à Carendo, from Wanting, because Religion wanting them, cannot well be exercised. These and like different Conjectures render the pedigree of this word Ceremony, uncertain: Nor need we here stand much upon the Criticism of the word, so long as we rightly apprehend the thing intended by it; viz. By Ceremonial Laws, such Laws as prescribed the outward form and manner of God's worship to the Jews, distinct from Morals and Judicials given by Moses.

Ceremonial Laws admit of many Distributions or Divisions; especially they may, according to their Matter and use, be more generally divided and ranked, as in this ensuing Scheme, viz. THE Ceremonial Law was The Law of Commandments consisting in Ordinances, Ephes. 2. 15. Which Ordinances were, 1. Of More Public; 2. Of More Private Concernment.

I. Ceremonial Ordinances of More Public Concernment, were principally of five sorts, viz. Touching Sacred ^1. Places. ^2. Utensils in those places. 3. Persons. ^4. Things. 5. Times.

• 1. Sacred Places for God's public worship, were especially these, viz.
• 2. Sacred Utensils for the Tabernacle, were contained
• • 1. The Tabernacle, divided into three parts. See Exod. 25, 26, 27. viz.
  • 2. The Temple built by Solomon, according to the Pattern given by God to David, 1 Chron. 28. 11. 12, 13. with 2 Chron. 3. 1, &c.
  • 3. The Temple built by Zerubbabel, after the Jews Return from Babylonish Captivity. Ezra 3. 8. & 6. 14, 15.
  • 1. The Holy of Holies. Severed by a veil from the Sanctuary.
  • 2. The Sanctuary. Severed from the Court by an Hanging for the door of the Tent.
  • 3. The Court of the Tabernacle. Made with Hangings and Pillars. Uncovered.
  • 1. In the Holy of Holies,
  • 2. In the Sanctuary,
  • 3. In the Court of the Tabernacle,
  • • 1. The Ark. The Glory, Exod. 40. 3, 21.
    • 2. The two Tables of the Covenant, in the Ark, Exod. 40. 20.
    • 3. The Mercy-Seat, Covering the Ark, Exod 40. 20.
    • 4. The Cherubims of Glory over the Mercy-Seat, Heb. 9▪ 3, 4, 5.
    • 5. The Golden Pot with Manna, by the Ark, Heb. 9. 4. Exod. 16. 33, 34.
    • 6. Aaron's Rod that budded, by the Ark, Heb. 9. 4. Numb. 17. 10.
    • 7. The Golden Censer, Lev. 16. 12, 13. Heb. 9. 4.
    • 1. The Golden Altar for Incense, before the veil that was by the Ark, Exod. 30. 1. to 11. & 40. 26. Heb. 9. 8.
    • 2. The Table, and shewbread thereon: on the Northside of the Sanctuary, Exod. 40. 22, 23.
    • 3. The Golden Candlestick, with the seven lamps thereof: on the Southside, Exod. 40. 24, 25.
    • 1. The Altar of Burnt-Offering, Exod. 40. 29.
    • 2. The Laver of brass, for the Priests to wash their hands and feet with, before their approach to the Altar, and Entring into the Sanctuary, Exod. 30. 17. to 22.
• 3. Sacred Persons, employed about the Service of the Tabernacle, were of three Sorts, viz.
• 4. Sacred or Holy Things, which were of four sorts, viz.
• • 1. The High Priest: touching whom note,
  • 2. The Priests; touching whom Consider
  • • 1. His Holy Garments, Exod. 28. 1. to 40.
    • 2. His Consecration, Exod. 29. 1, &c.
    • 3. His office, Heb 9. 7, &c. Exod. 30. 7. and in many other places.
    • 1. Their Garments, Exod. 28. 40, &c.
    • 2. Their Consecration, Exod. 29. 1, &c.
    • 3. Their Office, Heb 9. 6. Lev. ch. 1, 2, &c.
  • 3. The Levites of Gershom, Koath, and Merari, Numb. 8. 6. to 23. & 4. throughout.
  • 1. Sacraments, Instituted under the former Covenant-Dispensation, but further confirmed and continued under this, were
  • 2. Sacrifices and offerings which were of many Sorts, viz. The
  • • 1. Circumcision, Lev. 12. 2, 3. Josh. 5. 2. to 10.
    • 2. The Passover, Exod. 34. 25. Deut. 16. 1. to 9. Numb. 9. 5. Josh. 5. 10.

    • 1. Holocaust, or Burnt-Offering, 1. Of the Herd; 2. Of the Flock; 3. Of Fowls, Levite. 1.

      The Continual Burnt-Offering, Two Lambs: One in the Morning, the other in the Evening, Exod. 29▪ 38. to 42.

    • 2. Meat Offering, which was of things without life, as flower, cakes, wafers, fruits of the earth, &c. called Mincah. There were two Sorts of these, viz. 1. Meat-offerings of the Congregation, which were three: 1. The waved sheaf, Lev. 23. 10, 11. 2. The two wave-loaves, Lev. 23. 17. 3. The Shew-bread made every week, Lev. 24▪ 5. This Shew-bread came not on the Altar, but was all eaten by the Priests. II. Meat-offerings of Particular Persons, which were nine, and all of them came to the Altar. 1. The poor man's Meat-offering for sin, Lev. 5. 11. 2. The Jealousy-offering, Numb. 5. 15. 3. 3. The Meat-offering of Initiation, which every Priest offered when he first entered upon his Service, Lev. 8. 26, 28. 4. The Meat-offering which the High Priest offered every day, Lev. 6 20. 5. The Meat-offering of Fine flower. 6. The Meat-offering baked on a plate. 7. In a frying pan. 8. In an Oven. 9. Wafers. All these are mentioned in Lev. 2. and all these five came for vows or voluntary offerings.
    • 3. Peace-offerings, or Thank-offerings, ¹ of the Herd. ² of Sheep. ³ of Goats, Lev. 3.
    • 4. Sin-offering for Ignorances or Infirmities of ^1. High Priest; ^2. Congregation; ^3. Ruler; ^4. Private persons, Lev. 4. & 5. & 16.
    • 5. Trespass-offering, or The Ram for trespass: for Sins done knowingly and maliciously, Lev. 7.
    • 6. Consecration-offering for the Priests, Lev. 6. 19, &c.
    • 7. Purification offerings, made up for most part of former Offerings. And these For
    • 8. Firstfruit-offerings of three sorts, Exod. 22. 29, 30. viz.
    • 9. Tenths; (which were, Partly offered to God; Partly, for the Priests maintenance.) They were, 1. Of Seed of the land. 2. Of fruit of Trees. 3. Of Herd or Flock, Lev. 27. 30. to 34.
  • 3. The Holy Annoynting Oil, Exod. 30. 22. to 34.
  • 4. The Holy Perfume, Exod. 30. 34. to the end.
  • 1. Child-bearing women, Lev. 12.
  • 2. Leprous persons, Lev. 14.
  • 3. Men having running issues, Lev. 15. 2, &c.
  • 4. Womens issues, Lev. 15. 19, &c.
  • 5. Any uncleanness of any person; viz. The water of Separation made with ashes of a Red Heifer, Numb. 19.
  • 1. First-born of man, Exod. 22. 29. To be redeemed, Numb. 18. 15▪ 16▪
  • 2. Firstlings of beasts, Exod. 22. 30. viz.
  • 3. The First-ripe fruits of the Earth, Exod. 22. 29. viz.
  • • 1. Clean. Offered, Numb. 18. 17.
    • 2. Unclean. Redeemed, Numb. 18. 15, 16.
    • 1. The Basket of all First-fruits of Canaan, Deut. 26. 1. to 12.
    • 2. Corn beaten out of full ears, yet green, Lev. 2. 12, 14.
    • 3. The Sheaf of First-fruits in Harvest, Lev. 23. 1 •… &c.
    • 4. Two wave-loaves, and two Tenth deals of flour, Lev. 23. 16.
    • 5. A Cake of the First of their dough for an Heave-offering, Numb. 15. 20, 21.
• 5. Sacred or Holy Times, which were
• • 1. Weekly, viz. The Seventh-day-Sabbath. Instituted in Memorial of God's Rest, having finished the Great Work of Creation, Exod. 20. 8, 9, 10, 11. with Gen. 2. 2, 3. and in Memorial of God's Redemption of Israel from Egypt's bondage: a type of our Redemption by Christ from Spiritual bondage, Deut. 5. 12, 13, 14, 15. But Altered by Christ now under the New Testament to the First-Day of the week in Memorial of his Rest, having finished the Greater work of Redemption, Mat. 28. 1. to 7. John. 20. 1, 14, 19. 26. Revel. 1. 10. Act. 20. 7. 1 Cor. 16. 2.
  • 2. Monthly, viz. The New-Moons, even the First-Day of every Moon, Numb. 28. 11, &c.
  • 3. Yearly, viz.
  • • 1. Every year, Lev. 23.
    • • 1. The Feast of unleavened bread for seven days together, beginning the next day after the Passover, viz. on the 15 ^th Day of the First Month called Abib, when Israel came out of Egypt, Exod. 12. 14. to 21. & 23. 15. & 34. 18.
      • 2. The Feast of Harvest, or Feast of Weeks, being seven weeks after the former Feast: viz. on the 50 ^th Day following (on which the Law was given on Mount Sinai out of the fire, Exod. 19. 1. Deut. 4. 12. as the Spirit in form of fiery cloven tongues was given in Jerusalem on the 50 ^th day after the Death of Christ our true Passover, Act. 2. 1, &c. ) Hence called the Feast of Pentecost, Exod. 23. 16. Lev. 23. 15. to 22. Deut. 16. 9, 10, 11.

      • 3. The Feast of In-gathering, or Feast of Booths, or Tabernacles, in the end of the year, when all their fruits were gathered in, Exod. 23. 16. & 34. 22. Deut. 16. 16. viz. On the 15 ^th Day of the 7 ^th Month for seven days together, Lev. 23. 34. to the end.

        At these three precedent Feastival times, all the Males were to appear before the LORD every year, Exod. 23. 14. 17.

      • 4. The Feast of Blowing of Trumpets on the First Day of the 7 ^th Month. This was Preparatory to the Day of Atonement, Lev. 23. 24. &c.
      • 5. The Day of Atonement for afflicting their Souls on the 10 ^th day of the 7 ^th Month, from Evening to Evening, Lev. 23. 27, &c.
    • 2. Every 7 ^th year, A Sabbath of Sabbatism, or Rest to the Land, wherein they should rest from Tillage and Husbandry, Exod. 23. 10, 11. Lev. 25. 2. to 8.
    • 3. Every 50 ^th year, after every seven times seven years, the year of Jubiliee; proclaiming Liberty, Retum of every man to his family and possession, &c. beginning on the 10 ^th Day of the 7 ^th Month, Lev. 25. 8. to 18.

The Spiritual Mysteries shadowed out under these Ceremonies, are unfolded hereafter in Aphorism 7. Corollary 7.

II. Ceremonial Ordinances of more private concernment, had respect to private Persons, ¹ Food, ² Rayment, ³ Defilements, ⁴ Husbandry.

• 1. Food. They must not Eat
• • 1. Any unclean Creatures. Hence, There were many Laws for distinguishing betwixt Creatures clean and unclean, Lev. 11. Deut. 14.
  • 2. The Blood of any clean creatures, Lev. 7. 10, 11. Nor fat of Sacrifices, Lev. 3. 17.
  • 3. Any thing strangled, or Dying of itself, Lev. 17. 15.
  • 4. A Kid sodden in it's mothers milk, Exod. 23. 19. & 34. 26, Deut. 14. 21.
  • 5. The young Birds and the Dam also, Deut. 22. 6.
  • 6. The Fruit of Trees, whilst those trees remain uncircumcised, viz. during the three first years after planting, Lev. 19, 23, 24, 25.
• 2. Rayment, touching which they are charged
• • 1. To wear Fringes on the borders of their Garments, and upon their Fringes a Ribband of blue, To remember them of all the LORDs Commandments to do them, &c. Numb. 15. 38, &c. Deut. 32. 9.
  • 2. Not to wear Garments peculiar to the other Sexe, Deut. 22. 5.
  • 3. Not to wear Garments made up of Linnen and Woollen, Lev. 19. 19.
• 3. Defilements Ceremonial, contracted
• • 1. By any Running issue, Lev. 15. throughout.
  • 2. By touch of Any
  • • 1. Leper, Numb. 5. 2, 3, 4.
    • 2. Unpurified women, Lev. 15. 19, &c.
    • 3. Dead body, Numb. 19. 11. to 17.
    • 4. Unclean thing, Lev. 5. 2, 3.
• 4. Husbandry, wherein they are commanded▪
• • 1. Not to plow with an Ox and an Ass together, Lev. 19. 19.
  • 2. Not to sow their fields with divers sorts of Seed, Levite. 19. 19.
  • 3. Not to reap up wholly all the Corners of their fields, but to leave them for the poor and stranger, Lev. 19. 9, 10.

This was the Ceremonial Law, The Law of Commandments in Ordinances: And these the Chief Sorts of those Ordinances, whereunto the rest may be easily reduced. In these things The Service of God by the Church of the Jews consisted till the coming of Christ, the Substance of these shadows, by a better and more perfect Tabernacle: whence we may easily See, ^1. That, the way of God's worship and Service enjoined to the Jews was very chargeable, tedious and troublesome; An entangling yoke of bondage, A yoke which they were not able to bear; ^2. That, their Service and worship of God was more Carnal and Corporal, according to the dullness and incapacity of that people, the Church then being under these Tutors and Governors, because under age; ^3. That, The way of Religion was then very dark under types and shadows: under all these shadows, good things to come in and by Christ, were veiled and dimly represented, which the faithful Jews did, though obscurely, apprehend, for their Salvation: ^4. That God hath provided better things for his Church under the New Testament, wherein we are happier then the Jews. Thus much of the Ceremonial Law.

THE IUDICIAL LAW, was added by God as an Appendix to▪ his Moral Law, and Regulated the People of the Jews (as now to be digested and formed into a Body Politique, Civil-State, or Common-wealth, ) in the exercise of all Acts of Equity, Righteousness, and Sobriety, towards themselves and one another, prescribed in the Commandments of the second Table especially: notwithstanding some of them also had reference to Acts of Piety and Religion in the first Table, with Civil mulcts punishing offenses, &c. contrary thereunto. The LORD himself was the Supreme Monarch, King, Judge, Ruler, Governor, and Law▪ giver of this Common-wealth peculiarly. He formed them into a Common-wealth; He gave them the best Political Laws that ever any Commonwealth had; He from time to time set Rulers and Governors of several sorts over them. Their Political Constitution was Monarchical, Aristocratical, and Democratical: and therefore most prudently and perfectly composed. ^1. Monarchical, In that God would still have it Governed by One, as Supreme; viz. First by Moses, then by Joshua, then by Judges, then by Kings, then by Princes and Governors after the Captivity: The raising up and erecting of which Supreme Rulers, God reserved still to himself as Supreme over all▪ ^2. Aristocratical. In that seventy chief, wise, understanding, and known men among their tribes were as Princes set over them as assistants to the Supreme Governor, Moses, &c. 3. Democratical, In that these chief Heads were chosen by the people themselves out of every Tribe. This was the form of their Politie; the best form, and most excellently composed, for preventing of Anarchy, Popular Confusions and Divisions, Ar •… itraryness, and Tyranny.

These Judicial Laws are styled, 1. Most usually 〈 in non-Latin alphabet 〉 Mishphatim, Iudgments; because they were the wise and Righteous Determinations or judgments of God for their Common-wealth, and were to be a standing Rule for all their Judgments, Sentences and proceedings in their Civil Courts of Judicature. So the Greek calls them, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , Judgments. 2. Sometimes 〈 in non-Latin alphabet 〉 Hhhedouth▪ Testimonies;—And made a Covenant before the LORD to walk after the LORD, and to keep his Commandments and his Testimonies and Statutes, with all his heart, and with all his Soul. So called, because these Judicials were Testifications of God's will and pleasure, how he would have that Common-wealth guided, and their Judicial proceedings ordered. 3. Sometimes 〈 in non-Latin alphabet 〉 , The Legislation, or Giving-of-the-Law: which (being in this Enumeration of Jewish privileges contradistinct from The Covenants, viz. The two Tables of Covenant, containing the Moral Law; and from The Service of God, directed in the Ceremonial Law,) seems plainly and particularly to intend the Judicial L •… o, and not Generally the giving of the whole Law.

Judicial Laws may variously be Divided or D •… tributed; viz. 1. According to the Ex •… nt of Right; into Laws concerning Persons, Things or Actions. 〈◊〉 . According to the four Ranks and Relations of persons or People in every well-ordered Common-wealth; viz. ^1. Rulers and Subjects; ^2. Subjects and Subjects; ^3. Family Relations; viz. betwixt Husband and Wife, Parents and Children, Masters and Servants; ^4. Subjects and Forreiners. Thus that clear and learned Zanchi marshals all the Judicials. But these two ways of Dividing th •… •… udicials seem too narrow and not adequate to them: forasmuch 〈◊〉 there are diver •… Judicials that have reference to offenses ag •… nst the first T •… le, though most of them concern the second Table. 3. According to the ten Commandments contained in both Tables. God hath made the Civil Magistrate (custodem utrius{que} Tabulae) keeper and guardian of both the Tables: having commanded him to inflict Civil mulcts and penalties upon transgressors of the first, as well as of the second Table. Thus that excellent and judicious Calvin, distributing the Matter of those four Books of Moses, Exodus, Leviticus, Numbers and Deuteronomy, into Historical and Doctrinal; Harmoniously refers all the Doctrinals therein to one Body, viz. All the Ceremonials and Judicials to the ten Commandments of the Moral Law, for the more clear explaining and understanding of them. To which (for brevity sake) I refer the learned Reader, as being a very useful and advantageous work. Gerhard also refers the Judicials to the ten Commandments: but herein wrongs his references, in that he follows the corrupt Popish Distribution of the ten Commandments forerejected.

Now the LORD imposed not these Judicials upon the Gentiles, but only upon the Jews during the continuance of their Commonwealth. Nor are Christian Common-wealths now under the New Testament formally under those Laws or obliged by them, further then the Moral ground and equity thereof bindeth analogically. God gave these Judicial Laws to the Jews, 1. That, He might hereby let them See, that Himself immediately was their King, their Judge, their Law-giver: and they immediately his Subjects and people, having no other Supreme-Magistrate, whether King, Judge, or Law-giver over them besides God alone, when these Laws were first given. 2. That, there might be the form of a wellordered Common-wealth in Israel; wherein vice might be suppressed, virtue encouraged; Necessary Political Union and Communion established for their mutual strengthening, Defense, Support and Comfort; that they might live like men, not beasts; like religious men, not Pagans. 3. That, they might perceive how much God approves of Government, Order, Public peace, Honesty, Righteousness, Distinction of things, &c. and how much he abhors Anarchy, Confusion, Tyranny, Barbarousness, Injustice, &c. 4. That, they might know how great a Rewarder God was of all Piety and Righteousness, and how severe an Avenger of all Sin and wickedness▪ 5. That, In this well-constituted and well-regulated Common-wealth, The Church and Ordinances of God might have quiet, safe and comfortable Subsistence. Commonwealths are the Churches and Gospels receptacles: without the Good composure and government whereof, the Church cannot long be, or not be well. 6. That, God might proportionably instruct all Christian Magistrates under the New Testament, to Govern their Subjects by wise and righteous Laws, made known unto the people: and not arbitrarily, by their own mere will and pleasure. The wisdom and equity of whose Laws will notably appear, by comparing them in some due analogy with these o God himself, which were the most wise, full and righteous Political Laws that ever were contrived. Thus of the Judicial Law.

Thus, What the Nature of these three sorts of Laws was, is more Generally explained.

3. That all these three Sorts of Laws were delivered by God to Moses on Mount Sinai for Israel, may thus be evinced. viz. 1. By the Series and Order of the History. For, The LORD descended to the top of Mount Sinai, and with an audible voice promulgated the Moral Law in the Hearing of all Israel. After this he declared to Moses, for Israel, The Substance of Ceremonial and Judicial Laws, that he might teach them and set them before Israel. The Moral Law God wrote in two Tables of Stone, and gave them to Moses in the Mount to bring them to the people, when he had made an end of communing with him; This and The other Laws Moses wrote in a Book, for the people's Instruction, and that at God's appointment. And towards the close of the Book called Leviticus, (wherein the History of God's giving of the Law is continued, which was begun in Exodus ) it is said; These are the Statutes, and Judgments, and Laws, (viz. Ceremonies, Judicials and Morals) which the LORD made between him and the children of Israel in Mount Sinai by the hand of Moses. And,— These are the Commandments, which the LORD commanded Moses, for the children of Israel, in Mount Sinai, which are the last words in Leviticus. 2. By the Repetition of the Laws in Deuteronomy. The Preface prefixed to the Repetition-clears this, saying; This is the Law which Moses set before the children of Israel; these are the Testimonies, and the Statutes, and the Judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt. Law; that's the Genus: Testimonies, Statutes, and Judgments; viz. Morals, Ceremonials, and Judicials; these are the Species, or three sorts of Laws. Also the Laws themselves, after repeated, are both Morals, Ceremonials and Judicials: therefore God gave all these three sorts by Moses on Mount Sinai for Israel. 3. By the forecited Testimony of Malachi, wherein these three sorts of Laws are said to be commanded to Moses in Horeb for all Israel. Remember ye the Law of Moses my Servant, which I commanded unto him in Horeb for all Israel, with the Statutes and Judgments.

Thus it is plain, What Law that was which God gave by Moses to Israel at Mount Sinai, viz. The Law Moral, Ceremonial, and Judicial: Though primarily and singularly the Moral Law, as having special preeminence before the rest in many regards, and whereunto they are to be reduced; Secondarily the Ceremonial Law, as next in dignity; Thirdly the Judicial Law.

III. Quest. How, or in what manner God gave this Law to Israel?

Answ. God's way and manner of Giving the Law is very observable, and mysterious. It tends exceedingly to set forth ^1. The infinite Glory of the Law-giver; ^2. The excellent dignity of the Law, especially the Moral Law; ^3. The Nature and Scope of this Promulgation of the Law, viz. That it might be a Covenant betwixt God and Israel; not of Works, but of Faith; ^4. The Evangelical Mystery of Christ, and Sinners Salvation by him, darkly under a veil made known in this promulgation both of Morals and Ceremonials. Therefore according to the plain Series and order of the History, (our best guide in this particular) I shall represent to you God's proceedings and way in giving his Law to Israel, that so we may make the right use thereof which God intended. Now these eight particulars are the things which are herein especially to be noted. viz.

1. God's Preface and Introduction to the giving of the Law, (that Covenant of the ten Commandments ) which he commanded Moses to declare to Israel, when they were now brought unto himself, and encamping before the Mount Sinai.

2. The Manifold and extraordinary Preparation of the People, for hearing and receiving the Law from God on Mount Sinai.

3. God's Promulgation of the Law and Covenant of the ten Commandments (immediately after all this Preparation ) to all Israel from Mount Sinai, in a most admirable and observable Manner.

4. Israel's extreme fear and terror, by reason of God's mighty voice and dreadful Promulgation of the Law, so that they removed and stood afar off: and being utterly unable to hear the voice of-God anymore Immediately, they desired that God would speak to them Mediately by Moses as a Mediator. Which request the Lord highly approved and condescended to, as leading them on to Jesus Christ the only true Mediator betwixt God and Sinners.

5. God's speaking to Moses out of the thick Darkness on Mount Sinai, at the same time (after he had accepted Israel's request about a Mediator) Some Additionals to his Law and Covenant of the ten Commandments, which Additionals were ¹ Moral, ² Ceremonial, and ³ Judicial.

6. The solemn Ratification or Establishment of these three sorts of Laws, Moral, Ceremonial, and Judicial (thus promulgated and published) as a COVENANT or Testament betwixt God and Israel: which seems to have been done, Partly on the same day that the ten Commandments were promulgated; Partly in the Morning following.

7. The Israelites notorious transgression of this Law, and horrid breach of this Covenant, by their Idolatry to the Calf which Aaron made through their instigation, whilst Moses (being with God in the Mount) was absent from the people.

8. God's gracious Renewing of this Law and Covenant with that ingrateful backsliding idolatrous Covenant-breaking people, but now repenting of that their wickedness.

These Particulars duly opened, will notably set forth God's way and Manner of giving his Law at Mount Sinai. But the further opening and explanation of them I shall refer till I come to speak of the Form of this Sinai Covenant: which will be a more fit and proper place for that purpose.

Thus of Question III. How and in what Manner God gave his Law to Israel on Sinai by Moses.

IV. Quest. Why God gave his Law to Israel at that time?

Answ. Many Causes or Reasons there were why the Lord gave to Israel his Law, and at that time especially. As,

1. God's singular favor, love, compassion, and goodness to that people of Israel more then to all other people in the world. He loved them, because he would love them; such his freeness of Love: and because he would keep the Oath which he had sworn to their fathers; such his faithfulness of Love. From this his infinite and peculiar favor to them, he vouchsafed them alone this great privilege of his Law and Covenant above all people, for their peculiar good. This Privilege of his favor both Moses, David, and Paul mention as the eminent Prerogative of the Jews. By Hosea saith the Lord, I have written to him (viz. to Ephraim, that is, to Israel) the great things of my Law.

2. Before this time that Israel was brought out of Egypt, they were not in a fit Capacity for this Law of God as given on Mount Sinai. For, 1. Before they went into Egypt, they were very few in number, Not a sufficient number for a body Politique, but only a large family of seventy persons that went down into Egypt. Therefore in that state they were unfit for receiving God's Judgments or Political Laws, for guiding of a Civil Politie. 2. While they were in Egypt, they grew so numerous, to above 600000 warriors, besides all others, that they were of quantity sufficient for a Commonwealth: notwithstanding during that time they were not a free people, but only strangers and foreigners in a strange land under the Paganish government of Egypt, and in great servitude; and therefore not in a Capacity to exercise God's judgments and Laws as a free Nation. God therefore did first set them free: and then publish his Laws and Judgments to them.

3. When Israel was brought out of Egypt to Mount Sinai, to go on towards the possession of the promised Canaan, they were fit both in regard of their numerousness and freedom to be digested and molded into a Common-wealth or Body Politique, that they might live orderly and peaceably when they should be planted in Canaan. God therefore as Supreme Law-giver and King to that people, gives them Laws, and fashions them into a Common-wealth, his own Common-wealth, which hereupon some style 〈 in non-Latin alphabet 〉 , A Theocracy, or Divine Government. These Laws being Divine, were indispensable; men could not dispense with them, as they may with their own Laws.

4. The Lord had many Excellent Ends in giving his Law at this time to Israel, viz. ^1. Not for Abrogation of the Promise to Abraham. ^2. Not for justification by Works. But,

( ^1. ) That he might make himself known most gloriously to his newly redeemed people, that so they might be engaged fast to him forever. Herein he wonderfully manifested, ^1. The glory of his Majesty, Supremacy and peculiar Sovereignty over them: In publishing his Laws to them with such Majesty and greatness, having rescued them out of Egypt, and brought them to himself. 2. The Glory of his Holiness, Purity and Righteousness: His Laws being an excellent expressure and representation of the Holy, pure and righteous Nature of God▪ that can abide no kind or degree of Sin. ^3. The Glory of his wisdom; in contriving all Religious duties to God, and all Righteous duties to man, so fully in so small a compass, in Ten words. There being no kind, degree, or aggravation of Sin but is condemned by those ten words. ^4. The glory of his Goodness and Se •… erity, Mercy and Justice: of his Goodness, in his Promises of showing mercy, &c. of his Severity in his threatenings of visiting the iniquity of the fathers, &c.

(2) That, The Law might be a clear and full discoverer of Sin; in Israel, and in all. It is plain, that long before the Law was published on Mount Sinai, there was much sin in the world, and in God's own people: but they were not so roused and awakened to a sense and sight of Sin, till the Law was given. For, until the Law sin was in the world, (viz. from Adam till Moses, for death the wages of sin reigned from Adam to Moses ): but sin is not imputed, when there is no Law. By whom was not sin imputed till the giving of the Law? Did not God impute it to Sinners? Yes. His Cursing of Cain, Drowning the Old world, Consuming Sodom with fire and Brimstone, Turning Lot's wife into a Pillar of Salt, Plaguing of Abimelech's house for Abraham's wife, Destroying of Egypt with ten grievous plagues, and at last drowning Pharaoh and all his host in the Red Sea; All these were infallible demonstrations that God did impute sin to men from Adam to Moses before the Law. Did not man impute Sin to others, and himself before the Law? It will be hard to say man did not impute sin at all. For whilst men did accuse and condemn one another for ungodliness or unrighteousness; and were least smitten as Conscious, for their own sins: in some degree they imputed sin to others and to themselves, from the glimmerings of the Law of Nature remaining in them. But comparatively this was as it were no imputing of Sin at all to themselves or others, the Law of Nature being almost wholly obliterated, little difference being put betwixt good and evil, most men grew secure and senseless of sin, and of the sinfulness thereof. They could discern the outward gross acts of Sin: but not the inward lust of the heart. God therefore gave his Law to awaken men out of their security, to detect the sinfulness of Sin to the uttermost, in all its outward and inward acts, and aggravations, that so man despairing in himself, might go out of himself for a Remedy. Hence its said, By the Law is the knowledge of Sin. And, The Law entered, that the offense might abound. And Paul saith; I had not known sin but by the Law: for I had not known lust, except the Law had said, Thou shalt not Covet. And elsewhere; Wherefore then serveth the Law? It was added because of Transgression, till the Seed should come to whom the promise was made. It was added to discover transgression, and so to prepare men the more for Christ's coming who should take away sin. The Law discovers Sin, ^1. By the exactness of its Precepts, which none can possibly reach; ^2. By the severity of its Threats and Curses, which no Sinner in himself can endure or avoid; ^3. By the many Levitical Sacrifices and washings, wherein was a continued▪ remembrance of Sin, which stood in need of purging away by Christ's blood unto Justification, and by Christ's Spirit unto Sanctification. Thus the Law was added to awaken the Secure and slumbering Conscience, and to discover sin abundantly to the Sinner.

(3) That, By this Law Israel God's peculiar people might be kept from Sin discovered: and especially from the Sins of Egypt, whence they were now newly delivered; and from the Sins of Canaan, whither they were going to possess it according to God's Covenant and Promises. Israel was an holy Nation, Holiness to the Lord: that therefore they might not be polluted with the sinful defilements of other Nations, the Lord gives them this Law, as an holy boundary, to keep them in. I am the LORD your God. After the doings of the Land of Egypt wherein ye dwelt, shall ye not do: And after the doings of the Land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their Ordinances. Ye shall do my judgments, and keep mine Ordinances, to walk therein: I am the LORD your God. Ye shall therefore keep my statutes and my judgments: which if a man do, he shall live in them; I am the LORD.

(4) That, By the Law, as a Prison, the people of Israel, The Church, might be Confined within the bounds of Faith: and by it as a Schoolmaster they might be brought unto Jesus Christ. This end and use of the Law the Apostle doth plainly assert; — Before Faith, we were kept under the Law, shut-up unto the Faith which should afterwards be revealed. Wherefore the Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith. Here the end and use of the Law is set forth under a double Metaphor, viz. Of a Prison, and Of a Schoolmaster. 1. The Law was as a Prison, to confine them within certain bounds, even the bounds of Faith. We were keptas-in-garrison under the Law, shut up unto the Faith which should afterwards be revealed. By [ Faith ] here I understand, objectively, The Doctrine of Faith, and of life and justification thereby. This Faith is said to be afterwards revealed, viz. at Christ's coming, under the New Testament: Not absolutely and exclusively, as if the Doctrine of Justification by Faith were not at all revealed before; for, it was revealed to David, Moses, Abraham, Noah, &c. but Comparatively, it was revealed to them before, more imperfectly and obscurely in comparison to the New Testament-Revelation thereof. Now, under the Law, the Church was shut-up-as-in: garrison unto this faith: not shut-out from the Faith, but shut-up unto the Faith. Under the Law they did partake of Faith in some measure: and by the Law (as Calvin well notes) they were not driven from Faith, but were kept in, that they should not wander without the bounds of Faith. And as the Scripture, especially the Law concluded all under sin and the curse: So the same Law in opposition and remedy of this sin and curse shut them up and confined them to Faith, to the Doctrine of Justification by Faith in Christ alone; Partly, by driving them out of themselves for a Remedy, there being nothing in themselves but matter of sin and Condemnation; Partly. By painting out Christ, and his perfect Righteousness, for their justification, especially in the Ceremonial Law under many Types. For by Law here I understand Moses whole administration. Thus the Law confined them within the bounds of Faith; that they should not seek for justification; and life, by their own inherent righteousness, or by works, or by any other way, then only by Faith in Christ Jesus. And this sense of this phrase, in my judgment seems of all other most proper, clear and genuine. 2. The Law was as a Schoolmaster also to direct them unto Christ. The Church of the Jews being in minority and childhood, was put to school, nurtured under the severe and servile discipline of the Law: but all in order to, and in expectance of Christ that was to be revealed. This was an eminent end of the Law. Wherefore the Law was our schoolmaster unto Christ. ( 〈 in non-Latin alphabet 〉 ) that we might be justified by Faith. There are two acts whereby a Schoolmaster makes his Scholars good proficience; Correction for faults, and Instruction in their lessons. The Law, this Spiritual Schoolmaster puts forth also these two Acts upon its Scholars: ( ^1. ) Correcting them for their faults and sins, discovered and condemned under severe curses, by the Moral Law; ( ² ) Instructing them to repair to Christ for pardon and healing of these sins, by the Ceremonial Law. But after that Faith is come, we are no longer under a Schoolmaster. For ye are all the children of God by faith in Christ Jesus.

(5) That, by the Law, (viz. The whole Ministry of Moses) the Church in her minority and childhood, might be trained up, according to her childlike Capacity and condition, as under tutors and governors, till her riper age in Christ. A child, though Heir of all, by right: yet is under tutors in a servile state, as a servant in Condition; till the time appointed of the Father: So the Church, though heir of all privileges Evangelical, by right: yet was kept in much servitude and bondage under the Law, the Elements of the world, this her State and Condition; but when Christ came, she is redeemed from this servile administration, and set in a more free filial condition, receiving more plentifully the adoption of sons, a Privilege peculiarly reserved for the manifestation of Christ in the flesh, who is our Redeemer and only Author of our freedom.

(6) That, The Law thus dispensed by Moses might be a Covenant, yea a Covenant of Faith to Israel: As hath been already intimated in part, and afterwards in the next Aphorism will be manifested more fully. And this was a Discovery of the Covenant 〈◊〉 •… aith more clear and full, then all those that went before.

(7) That, The Law might be a Rule of life and obedience to all Israel and their Seed in regard of Holiness, Righteousness and Temperance, both in the wilderness and in Canaan: that so God might keep Covenant and mercy with them, might bless them, give them Canaan and all promised Blessings; and they might be admired for a wise people by all the Nations. Not that their walking according to this Rule could be any Inward Impulsive, or Outward Meritorious Cause of these things from God; for their best obedience was full of imperfections, and could not be otherwise, and therefore in strictness of justice must needs merit Death: But that this should be their Gospel-way and means to the attainment of Promised Mercies; Faith and Obedience being Conditions on their part still required in his Covenant and Promises, in order to the attainment of Mercies promised; Hence these and like passages are frequent; All the Commandments which I command thee this day, shall ye observe to do, that ye may live and multiply, and go in and possess the Land which the LORD sware unto your fathers. — wherefore it shall come to pass, if ye hearken to these judgments, and keep and do them; that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. And he will love thee, and bless the •… , and multiply thee: &c. — Keep therefore and do them, for this is your wisdom and your understanding in the sight of the Nations, which shall hear all these statutes and say, Surely this great Nation is a wise and understanding people. For what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath Statutes and Judgments so righteous as all this Law which I set before you this day?

(8) That, In walking according to this Law of God, Israel might really express and testify their sincere love and thankfulness to God for all his Mercies, especially for Redeeming them from Egyptian bondage (a Type of their Spiritual Redemption by Christ,) and for bringing them into Covenant with himself. Hence, In the Preface to the Decalogue, The Lord said to Israel, I am thy God (viz. by special Covenant,) which have brought thee out of the Land of Egypt, out of the House of Servants. Wherein God propounds his Covenant-Mercy, and Redeeming-Mercy, as a ground, whence their entire obedience to his whole Law should take its rise: and as a Scope whereunto it should tend; viz. thankfully to extol and Magnifie these eminent mercies, by universal observing his Laws that was the sole author of these mercies. Hereupon, from Consideration of these Eminent Mercies, among others, God so frequently and emphatically presseth obedience upon them by Moses.

Thus of Quest. IV. Why God gave his Law to Israel, and why at that time?

V. Quest. Whether God's People had not the Law before this time that God published it from Mount Sinai?

Answ. As God since the Creation of mankind, was never without his Church on Earth: So God's Church was never without his Law to guide her in his ways. For clearing this Confider,

1. That, The Law of God is an eternal Rule of Holiness and Righteousness. And this Rule was eternally in the mind and will of God even before the foundation of the world was laid. The Law published, being nothing else but a Representation, Type, Character or Counter-pane of that holy and righteous mind and will of God.

2. That, The Law of God was in man's first Creation (who was created in God's own image) engraven upon his heart: con-natural to him, and con-cre •… ted with him. This is clear, for that even since the fall of man, whereby God's image was so shattered and obliterated, the very Pagans, who have not the written Law, do by nature the things contained in the Law, which shows the work of the Law written in their hearts. If the work of the Law by nature remain imperfectly written in the heart of Pagans: then at first Creation it was perfectly written for Substance in the heart of Adam.

3. That, The express special Commandment given to Adam touching the not eating of the fruit of the Tree of Knowledge, was (as Tertullian stiles it) a Mother-Commandment that virtually had in the womb thereof all the Commandments of the Moral Law. For had he loved God and Man as he ought, (which is the Sum of the Moral Law ) he had not dishonored, distrusted, and disobeyed God; he had not dishonored, murdered and undone himself and mankind by eating that forbidden fruit.

4. That, From Adam till Moses they had the Substance of the Moral Law in the Church of God. They had it not written, nor in two Tables, nor in that order or formality of ten words, as it was given on Mount Sinai: but they had the Materiality and Substance of it, Partly remaining in the hearts of men, not totally defaced by the fall; Partly, revealed to the Patriarchs from God, and by them professed, preached and taught to their posterity after them in their several Generations. This will best appear by Induction of Particulars, that they had the substance of all the ten Commandments. viz. I. The First Commandment. For, They had the Lord for their God; The God of Abraham, The God of Isaac, and the God of Jacob. They Knew him, They believed in him, they feared him, They loved him, &c. as their only God. They walked with God. II. The second Commandment. For, they worshipped the Lord outwardly by Sacrifices, as Abel, Noah, Abraham, and other Patriarchs. They called upon the Name of the Lord. They preached God's word, as Enoch, Noah, &c. They had God's Sacraments dispensed among them, Circumcision and The Passover. And that their worship of God might be more acceptable to him, they purged away Idols and false worship, as Jacob out of his family. III. The third Commandment. For, they had an holy and reverent use of God's name; and particularly of Prayer, Oaths, Vows, &c. which are part of his name. IV. The fourth Commandment. For, The Sabbath was sanctified by God from the very beginning, when God had ended his Creating of the world. And the Sabbath was observed by Israel before the Law was given on Mount Sinai. V. The fifth Commandment. For, Inferiors honored their Superiors; as Sem and Japheth their Father Noah; Isaac, his Father Abraham; Abraham's servant his Master, &c. And Superiors did on their part perform their duties to inferiors; Noah blessed his sons; and Jacob his posterity. Abraham commanded his children and household after him to keep the way of the Lord, Provided a fit marriage for Isaac his Son, and carefully disposed his state to his children, &c. VI. The sixth Commandment. For, Blood was forbidden to be eaten, for this among other Reasons, To teach men to avoid and abhor bloodiness and cruelty one to another. God also expressly telling Noah; Surely the blood of your lives will I require: At the hand of every beast will I require it; and at the hand of man, at the hand of every man's brother will I require the life of man. Who so sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. Thus God required the blood of Abel, at the hand of his brother Cain, telling him that his blood did cry to him from the ground for vengeance. So God cursed Cain, and set a mark upon him. VII. The seventh Commandment. For, The purity and chastity of Marriage is intimated, in God's joining together one man and one woman as one flesh, in the first Institution of Marriage. And this Argument our Savior especially urged against Polygamy. Lamech is noted to be the first Polygamist, that had two wives at once: which was a warping from the first Institution. The sons of God in the Church, are taxed for desiring and taking to wives, because they were fair, the daughters of men, out of the Church: and this their lust is mentioned as one Cause of the Flood. The LORD plagued Pharaoh and his house with great plagues, because of Sarai Abraham's wife; who was taken into Pharaoh's house, though not defiled. And in like sort he dealt with Abimelech, for the like fact. The Sodomites for their lust are smitten with blindness at Lots door, and afterwards four Cities of the five destroyed with fire and brimstone from heaven. Dinah defiled by Shechem, is said to be dealt with as an harlot: and he is said to work f •… lly in Israel in lying with Jacob's daughter, which thing ought not to be done. Onan by his uncleanness displeased the Lord, that he slew him. Tamar is destined to be burnt for her uncleanness: Adultery seems in those times to be punished with Death. Reuben for his inc •… st is deprived of his privilege of Primogeniture. VIII. The eighth Commandment. For, God so abhorred idleness the nourisher of theft, rapine, &c. that even in innocence he sets man to dress and keep the Garden of Eden: and after the fall laid it upon him, that in the sweat of his brows he should eat bread. This is accounted one of the sins for which the old world was drowned, that the earth was filled with violence, injury and oppression. Laban deceitfully and unjustly changed Jacob's wages ten times: therefore God gave Laban's cattle unto Jacob. IX. The ninth Commandment. For, Cain lying to God touching his brother Abel, whom he had murdered, is severely reproved and punished by God. Abraham averring Sarah to be his Sister, and concealing that she was his wife, had like to have prostituted her chastity, if the Lord had not wonderfully prevented. Laban's deceiving of Jacob with Leah instead of Rachel, is sharply reproved by Jacob. The Lye of Jacob's sons touching their brother Joseph, as if he were torn in pieces, is recorded among other their injuries done to Joseph. X. The tenth Commandment also they had for Substance. For, The sons of God are taxed for their desire after the daughters of men. Lots wife is turned into a pillar of Salt for her looking back from a hankering earthly desire after Sodom and her outward enjoyments there. And this was a fundamental cause of the flood; That every imagination of the thoughts of men's hearts were only evil continually.

By all this we may clearly See, That the Church of God long before Moses had the Moral Law, the ten Commandments for Substance and Materiality, though not in that Formality wherein it was given on Sinai. And that the Law was not only Moses 's; but also Jacob's, Abraham's, Noah's, Enoch's, Adam's before Moses: and in like sort it was David's, The Prophets 's, Christ's and his Apostles 's after Moses. This highly commends the Perpetuity of the Moral Law: As also the Necessity and utility thereof continually in the Church of God in all ages; for Discovery, Prevention and Suppression of Sin, for Direction and incitation to all sorts of Duties of Holiness and righteousness, &c. They therefore that cry down this Law and its use in the Church, do oppose God's way and dealing with his Church thereby in all ages, and the great benefit of the Church thereupon.

VI. Quest. Whether the Law given on Mount Sinai, was not the same with the Law of Nature written in Adam's heart before the Fall, and in some measure remaining still in man's heart since the Fall?

Answ. The Identity or sameness of the Law of Nature written in Adam's heart with the Law given on Mount Sinai, is by some taken for granted: but by others this is counted a very questionable point-But may we not most safely and fatisfactorily resolve with a Distinction? viz.

1. According to the General Sum and Substance of the Moral Law, it seems to be the same with the Law of Nature written in Adam's heart in innocence. For, 1. The Gentiles, that have not the Moral Law, written, do by Nature the things contained in the Law for Substance, which shows the work of the Law written in their hearts. The imperfect relics of the Law of Nature remaining in them, put them upon doing the work of the Moral Law: therefore for Sum and Substance the Moral Law and Law of Nature are the same, thus producing one and the same effect for Substance. 2. The general Sum and Substance of the Moral Law, is, To love God over all with all the heart, soul, mind and might; And to love our neighbors as ourselves; doing to them as we would they should do to us. And the Law of Nature required this: yea the decayed light of Nature even in Pagans teacheth thus much, as is evident by the writings of many Heathens, Aristotle, Plato, Seneca, Cicero, Cato, &c. 3. God Created man at first upright, and in his own image. God's image especially and summarily consists in Holiness and Righteousness: with these Adam was principled, and in these the Law of Nature was contained. And these are the Sum of the Moral Law: Holiness is the sum of the first Table: Righteousness the Sum of the second. 4. The same Law for Substance which the first Adam brake, to the ruin of all his Natural posterity: Did Christ the last Adam perfectly keep and fulfil, enduring the curse and penalty thereof, to the Recovery of his Elected Supernatural posterity: Otherwise the Remedy had not been full, proper, and pertinent to the Malady. But the first Adam brake the Law of Nature, in violating that positive Law about the forbidden fruit: And Christ the last Adam kept the charge, and endured the curse of the Moral Law, Death: therefore the Moral Law, and Law of Nature were the same, for Sum and Substance.

2. According to the Particulars and Circumstances of the Moral Law, it hath divers, and those considerable differences from the Law of Nature imprinted on Adam's heart in his Creation. For,

(1) The Moral Law is more Comprehensive; having in it More Particulars required and forbidden, then the Law of Nature either had, or needed to have. The Moral Law compriseth in it all that was in the Law of Nature: but the Law of Nature had not in it all that is in the Moral Law. ^1. The first Commandment requireth our having the Lord alone for our God in Christ by Faith, walking before him in all Evangelical obedience: and to that end, our Repenting of every sin, opposite to this having the Lord for our God. But the Law of Nature could require none of these things with reference to Christ as Mediator: there being in innocence no need of a Mediator. ^2. The second Commandment compriseth in it the whole Instituted worship of God, both under Old and New Testament: requiring that from time to time his people should worship him according to his revealed will. So that, all the Ceremonial Law under the Old Testament, principally typifying Christ to come afterwards; and all the Evangelical ordinances of worship under the New Testament, tendering Christ as come already, are contained in the second Commandment: and all contrary offenses forbidden. But neither Ceremonial Laws, Nor New Testament-Ordinances, Nor anything of Christ, was contained in the Law of Nature. 3. The fourth Commandment requires the Sanctification of the Sabbath day: and particularly determines, as to the Jews under the Old Testament, that Sabbath to be every seventh Day. But the Law of Nature can hardly be conceived to require the Sanctification of every seventh day as an holy Sabbath to God. For what could there be in Nature to determine upon the seventh day, rather then upon any other of the six days? How can it be infallibly evinced that God Sanctified the seventh day before man's fall: and not rather after man's fall▪ And seeing the Sabbath is to be sanctified especially by the solemn Acts of worship, according to the Ordinances of the Old Testament before Christ, and according to the Ordinances of the New Testament since Christ, How could the Law of Nature instruct in these acts of Sabbath-Sanctifying, which had their whole tendency to Christ? 4. The second Table comprised the body of those Judgments or Judicial Laws, imposed on the Common-wealth of Israel. The Law of Nature could not reach to these positive Laws. 5. The tenth Commandment discovers lust to be sin, even the first motions or inclinations of the heart against our neighbors good, though not deliberately assented to by the will. But did, or doth the Law of Nature make this particular discovery? Do heathens discover Concupisence to be sin by the Law of Nature? Paul had the Law of Nature, yet saith, he had not known lust to be sin, unless the Law had said, thou shalt not Covet. Thus the Moral Law in the Particulars comprised therein surpasseth the Law of Nature.

(2) The Moral Law was given as a Covenant of Faith in Christ the Mediator, revealing Justification and Happiness by Faith in Christ, as hath been already shown, and will after more appear: But the Law of Nature was given to Adam as a Covenant of Works, revealing to him Justification and happiness by his own works and perfect fulfilling of the Law. So that in their end and scope they differ as far as two distinct Kinds of Covenants one from another.

(3.) The Moral Law given on Sinai binds only the Jews under the Old Testament, and Christians under the New Testament, to whom it comes and is revealed: But the Law of Nature is of Universal obligation, binding all mankind; being engraven in the heart of Adam the Root of all man kind, the imperfect relics whereof remain still in all mankind; the Penalty also of this broken Covenant of works, Death, lying fully upon all mankind, Pagans and others, till they embrace the Covenant of Faith and Christ therein as the only all-sufficient Remedy.

(4) The Moral Law given on Mount Sinai imposeth a further bond upon all them that have it, then the Law of Nature. The Law of Nature binds to obedience: but the Moral Law comprizing in it the Law of Nature, binds more strongly, is as a double bond. The Law of Nature binds to obey God the Creator: The Moral Law binds to obey God not only as Creator, but as Redeemer also. So that the Sins of Jews before Christ, or of Christians since Christ, against the Moral Law, are far more heinous and inexcusable, then the Sins of Pagans against the Law of Nature, especially considering that these have but a very dark and imperfect Rule of the Law of Nature, but those have a very clear and complete Rule of the Moral Law.

(5.) The Moral Law was given on Mount Sinai with many remarkable Circumstances attending the same, as these eight formerly mentioned: But the Law of Nature was given into Adam's heart without any such Circumstances.

VII. Question. Whether the Law of God given by Moses on Mount Sinai to Israel, be abrogated to us now under the New Testament or no? And how far it concerns or obligeth us, if not abrogated?

Answ. This Question hath two branches; viz. The one about the Abrogation or Obligation of the Law of Moses as to us Christians under the New Testament: The other about the Use of the Law, so far as not abrogated. The Resolution of this latter depends upon the clearing of the former. This double Question is very Necessary to be handled. ^1. For, the right understanding of many Scriptures: ^2. For the Discovery both of Christians duty, and Liberty; that they may know how far they are tied; and how far they are freed; ^3. For setting forth the worth and usefulness of the Law; ^4. And for refelling the Antinomian error, endeavonring totally to abolish the Law given by Moses on Mount Sinai, as of no use at all, for Matter or Form▪ to Christians now under the New Testament. And yet it is a Knotty and difficult Question: and learned men have rendered it the more intricate, by their cross disputes about it: Papists opposing Papists, and Protestants opposing Protestants therein. That I may more clearly and briefly resolve this Question in both the branches of it, I shall digest my Answer thereunto into certain distinct Positions, as followeth. viz.

I. Position. The Judgments, or Judicial Laws which God gave on Mount Sinai by Moses to Israel, were peculiarly given to them as a Body Politique or Commonwealth erected and constituted by God himself; and expired at the dissolution of that Jewish Politie, obliging no other state or Commonwealth besides that of the Jews, further then the Natural or Moral equity of the matter thereof may extend and oblige. As divers Scriptures compared together intimate unto us.

II. Position. The Statutes, or Ceremonial Laws touching the Outward worship and service of God, which God gave on Mount Sinai by Moses to Israel as to an Infant Church under age, were intended peculiarly to that Church, and no other: and obliged that Church only till the Death of Jesus Christ, when the Old Testament Administration expired, and no further: as hath formerly been intimated. So that, not only all Christian Churches, but even the Jewish Church •… ince Christ, are free from that yoke of bondage, enjoying the Spiritual liberty of the New Testament. For, 1. The Ceremonial Laws were intended of God, and imposed on Israel only till the time of Reformation: viz. the time of the New Testament. 2. The Ceremonial Laws consisted of many vanishing shadows, and Typical Ordinances▪ Partly▪ Typifying or Prefiguring, The Person▪ office and benefits of Jesus Christ our Redeemes, the Soul and Substance of those shadows: 〈◊〉 shadowing out certain Moral Duties implied and instructed by those ceremonies. Therefore in the Nat •… e of the 〈◊〉 , the Ceremonial Law was always vanishing and perishing •… and Christ the body being come▪ is actually abolished and abrogated, having fully attained its End and use. 3. The