The Catechizing of Families, Chapter 32
CHAP. XXXII. Of the Ten Commandements in General.
Qu. 1. ARE the Ten Commandements a Law to Christians? Or are they abrogated with the rest of Moses Law?
A. The Ten Commandements are considerable in three States: 1. As part of the Primitive Law of Nature. 2. As the Law given by Moses for the peculiar Government of the Iews Common-wealth. 3. As the Law of Iesus Christ.aExod. 20. Deut. 5. Exod. 34. 28.
1. The Law of Nature is not abrogate, though the terms of Life and Death are not the same as under the Law of Innocency.bLuk. …. 6.
2. The Law of Moses to the Iews as such, never bound all other Nations, nor now bindeth us, but is dead and done away, 2 Cor. 3. 7, 9, 10, 11. Rom. 2. 12. & 14, 15. & 3. 19. & 7. 1, 2, 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law, and by it expresly told the Iews what the Law of Nature is, we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature, and so are by consequence bound by them still. If God give a Law to some one Man, as that which belongs to the Nature of all Men, though it bind us not as a Law to that Man, it binds as Gods exposition of the Law of Nature when notified to us.
3. As the Law of Christ, it binds all Christians.
Q. 2. How are the Ten Commandements the Law of Christ?
A. 1. Nature it self, and lapsed Mankind is delivered up to Christ as Redeemer, to be used in the Government of his Kingdom. And so the Law of Nature is become his Law.cMat. 5. 18, 19. & 24. 40. Mark 10. 19. & 12. 29, 30. Ioh. 14. 21. 1 Cor. 7. 19. & 14. 37. 1 Ioh. 2. 4. & 3. 24. & 5. 3. Ioh. 15. 12.
2. It was Christ as God-Redeemer that gave the Law to Moses, and as it is a Transcript of the Common Law of Nature he doth not revoke it, but suppose it.
3. Christ hath repeated and owned the Matter of it in the Gospel, and made it his Command to his Disciples.
Q. 3. Is there nothing in the Ten Commandements proper to the Israelites?
A. Yes: 1. The Preface: Hear O Israel: And [that brought thee out of the Land of Egypt, out of the House of Bondage.] 2. The stating the Seventh Day for the Sabath, and the strict Ceremonial Rest commanded as part of the Sanctifying of it.
Q. 4. How doth Christ and his Apostles contract all the Law into that of Love?
A. God who as Absolute Lord, Owneth, moveth and disposeth of all,dMar. 12. 30, 33. Rom. 13. 9, 10. 1 Cor. 13. Tit. 3. 4. Rom. 5. 5. & 8. 39. 1 Ioh. 4. 16. Ioh. 14. 23. doth as Soveraign Ruler give us Laws and excute them, and as Love and Benefactor giveth us all, and is the most Amiable Object and End of all: So that as to Love and Give is more than to Command, so to be Loved is more than as a Commander to be Obeyed: But ever includeth it, though it be eminently in its Nature above it. So that, 1. Objectively, Love to God, our Selves and Others in that measure that it is exercised Wisely, is Obedience Emenently and somewhat higher. 2. And Love as the Principle in Man, is the most powerful Cause of Obedience, supposing the Reverence of Authority and the fear of punishment, but is somewhat more Excellent than they. A Parents Love to a Child makes him more constant and full in all that he can do for him,e2 Tim. 1. 7. 1 Ioh. 4. 17, 18. Gal. 5. 14. than the Commands of a King alone would do. In that measure that you Love God, you will heartily and delightfully do all your duty to him; and so far as you love Parents or Neighbours, you will gladly promote their Honour, Safety, Chastity, Estates, Rights, and all that's theirs, and hate all that is against their good. And as Parents will feed their Children, though no fear of punishment should move them; so we shall be above the great necessity of the fear of punishment, so far as God and Goodness is our delight.fPsal. 1. 2, 3. & 119.—.
Q. 5. How should one know the meaning and extent of the Commandements?
A. The words do plainly signifie the Sence: And according to the reasonable use of Words, Gods Laws being perfect must be thus expounded.gMat. 7. 12. Phil. 2. 14. & 3. 8. 1 Cor. 14. 26.
1. The commanding of Duty includeth the forbidding of the contrary.
2. Under General Commands and Prohibitions, the kinds and particulars are included which the General word extendeth to.
3. When one Particular sin is forbidden, or duty Commanded, all the Branches of it, and all of the same kind and reason are Forbidden or Commanded.
4. Where the End is commanded or forbidden, it is implyed that so are the true Means as such.
5. Every Commandement extendeth to the whole Man, to our Bodyes and all the Members, and to the Soul and all its Faculties respectively.
6. Commands bind us not to be alwayes doing the thing Commanded. Dutyes be not at all times duty: But Prohibitions bind us at all times from every sin, when it is indeed a sin.
7. Every Command implyeth some reward or benefit to the Obedient, and every sin of Omission or Commission is supposed to deserve punishment, though it be not named.hMal. 3. 14.
8. Every Command supposeth the thing Commanded to be no Natural impossibility, (as to see Spirits, or into the Heart of the Earth, to know that which is not intelligible, &c.) But it doth not suppose us to be Morally or Holily disposed to keep it, or to be able to change our Corrupt Natures without God's Grace.
9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power, not necessitated or forced to sin by any: But not to have a Will that is free from Vicious inclinations: Nor from under God's disposing power.iRom. 8. 6, 7, 8. Ier. 13. 23.
10. The breach of the same Laws may have several sorts of punishment: By Parents, by Masters, by Magistrates, by the Church: On Body, on Name, on Soul, in this Life by God, and finally heavier punishment in the Life to come.
11. The sins here forbidden are not unpardonable, but by Christs Merits, Sacrifice and Intercession are forgiven to all true penitent converted Believers.