Body of Divinity, Book 9 · Chapter 1
CHAP. I. Some things of the Commandments in general.
THe Law was delivered with thunder and lightening, Exod. Cùm Deus in monte Sinai legem populo exhiberet, de medio ignis illam exhibuit. Cur ita? ut statim legis violatores deterreret, scirentque acriter pun…endos, qui Dei legem reciperent, …ec observarent. Novar. Sched. Sac. prophan. lib. 10. c. 30.19. 18. Heb. 12. 18, 19, 20, 21. so that the mountain quaked, and Moses also trembled, to shew that those which break it should be terribly punished, whether it was delivered by God immediately or by the Ministery of Angels. Vide Grotium in Exod. 20. See also L' Estrange of the Sabbath, pag. 35, &c.
The Latine word for Law is Lex, so called, either à Legendo, because the Laws were wont publickly to be read, or à Ligando, because the Law binds all those to obedience to whom it is delivered, or à deligendo, because it makes a choice of things to be done and omitted, to be sought and avoided.
The Hebrew word foreign Torah comes from foreign Iarah, which signifieth First to teach, the Law is a Doctrine. Secondly, Iaculari, to cast a Dart, to signifie, that the Law ought to be as a mark to all, to which we should aim in all ourThe Moral Law is set down in Exo. 20. from the beginning of vers 1. to the end of the 17. Gerh. loc. commun Tom. 3. M…res…i Collegium Theolog. Sc…tum illud Rabbinorum▪ Non est Iota in Thorah, â quo non pendeant mille montes doctrinarum. Diet. Antiq. Bibl. part. …. Lex est sanctio sancta jubens honesta & prohibens contraria. The moral Law is, 1. A good and a holy Law, Psal. 119. 39. Rom. 12. 22. 2. A perfect Law, Jam. 1. 25. commanding all good and forbidding all evil. 3. An eternal Law. actions.
The Law in the largest signification is nothing but the rule of mans obedience.
A Law is a certain rule of life prescribed by a supream Governour to those which are under him for the well-ordering of their actions to their own, and the publick welfare.
By reason of the efficient or the Authour some Laws are called Divine, some Humane; Divine, those which were established by God; Humane, those which were established by men.
Secondly, By reason of the matter, Divine Laws are divided into Moral, Ceremonial and Judicial, Deut. 4. 13, 14.
Mr Hudson in his Divine Right of Government, l. 1. c. 2. (if he were the AuthorPraecepta moralia sunt de dictamine legis naturae, Ceremonia sunt determinationes cultus divini, judicialia sunt determinationes justitiae inter homines observandae, unde cum Apostolus, Rom. 7. 12. dixisset, quod lex est sancta; subjungit quòd mandatum est …ustum & bonum, & sanctum, justum quidem quantum ad judicialia; sanctum quantum ad ceremonialia (nam sanctum dicitur quod Deo dicatum) bonum, id est, honestum quantum ad moralia. Aquin. 1…, 2ae Quaest. 99. Art. 4. c. 9. See D. Willet on Exod. 20. 2. Quaest. 2. & 3. Ideo moralis lex vocatur; quia de moribus, est omni hominum generi & semper communis. Zanch. thereof) saith, the Ceremonial and Judicial Laws of Moses are but Commentaries on that part of the first and second Table of the ten Commandments, which relates to outward actions, setting down more ample and particular rules of instruction, whereby to order and regulate the outward actions of publick Societies in matters concerning worship and policy, according as the Moral Law had done in brief and general terms, for regulating the external actions of every private man in particular in relation to the same end.
The Law of God is that rule of life which he hath enjoyned to man his reasonable creature for the ordering of his actions to his own and the common good, and the glory of the maker of all.
It is called the Moral Law, because it setteth down all duties for manners of mankinde.
The ten Commandments are a perfect platform of obedience summarily delivering in ten words, the whole substance of all that duty to which the sons of men stand bound in conscience before God, if they be out of Christ, to do it without fail or else to be damned; if in Christ, to strive with all their main to perform it perfectly.
The Law is the whole will of God, and the whole duty of man. It was written by God upon aMateria tabularum in genere fuit lapidea. Hinc vocantur tabulae lapidis, Exod. 24▪ 12. & ter tabulae lapidum, Deut. 9. 9, 10, 11. & Deut. 10. 1.Tables of stone, to shew the perpetuity and stability of it, hereby also was signified, the hardnesse of the Jews heart which could not easily receive that impression of the Law. It was after delivered to Moses to be kept in the Ark of testimony, as a figure of Christs accomplishing them for us.
The summe of the Moral Law is extant in the Decalogue bDecalogus Graeca vox est, foreign, Graecis & Latinis scriptoribus usitata, genere tùm masculino, tùm foeminino. Buxtorfius de Decalogo., as the tenth humber is most perfect and capacious, so also the moral Law comprehended in ten words by the most wise God is most perfect. Some say, they were so many according to the number of our fingers the most familiar instrument of numbring, Peter Martyr well resembled the Decalogue to the ten Predicaments, because as there is nothing hath a being in nature, but what may be reduced to one of those ten; so neither is there any Christian Duty, but what is comprehended in one of these.
There is a twofold division of the Decalogue laid down in Scripture. First, IntoThe respect betwixt the preceptsof both Tables is this, that out of love to God in Christ we perform love, and the duties of love toward our neighbour. The love of God is the ground of love to our neighbour, 1 Joh. 4. 20. & 5. 1, 2. and love to our neighbour is a testimony of our love to God, Rom. 13 8, 9, 10. two Tables. Secondly, Into ten words or precepts, Deut. 4. 13. Matth. 22. 37.
First, The Decalogue is divided into two Tables, Exod. 32. 12. & 34. 1, 4. Deut. 5. 22. & 10. 14. Eph. 6. 1, 2. The first Table declareth our duty to God immediately, the second declareth our duty to our neighbour for Gods sake. The first Table prescribes offices of piety toward God, the second offices of charity toward our neighbour. Christ himself teacheth this, Matth. 22. 37, 38, 39, 40. Holinesse and righteousnesse are often joyned together, Luke 1. 73, 74. Eph. 4. 24. In the former Table are the four first Commandments, in the later the six last.
It is confessed by all that there are ten Commandments, and they divided into Tables cS…tis constat inter omnes Decalogi duas tabulas esse: quarum prior ad Deum referatur, altera ad proximum. Sed de praeceptis, quae iis in tabulis c…tinentur, alia atque alia sententia est. Ego in Ebraeorum Commentariis reperio primae tabulae praecepta quatuor; secund… s… ▪ viz. quae ad Deum pertinent; Non habebis: Non facies. Non assumes. Memento, &c. quae ad proximum, Honora▪ Non occides. Non M…haberis: Non testaberis falsum. Non concupisces. Aliter tamen haec ab aliis distingauntar. Sunt enim qui prioris tabulae tantùm tria agnoscunt. Non …abebis. Non aslumes. Memento. Et secundae septem; separantes ultimum, non concupisces. Ut aliud prae… ptum sit, non desiderabis, quae tamen apud Mosen omnino confunduntur. Nam pro eo quod in Exodo, non concupisces domum, &c. Non desiderabis uxorem in De… onomio legitur, non desiderabis uxorem &c▪ Non concupisces domum, Quare si v…ra …a distinctio, qu… re …t, nisi … n…m praeceptum si… … mum, & contra, decimum uonum? Drus. Miscel. centuria 1. c 1.. But it is a Question between us and the Papists, How many Precepts are to be assigned to each Table? We assign four Precepts to the first Table, six to the second, they three to the first Table and seven to the second. Vide Aquin. 1…, 2… Quaest. 100. Art. 4. See B. And. large exposit. of the Command.
The Lutherans follow them, they joyn together the Precept of not having other gods with that of not making graven Images, & they divide the last Commandment into two, so that one forbids the lusting after another mans wife, the other lusting after other things. Of this opinion was Austin, whom many others followed, but especially the Papists, almost all, and those which some call Lutherans. Vide Maresii Colleg. Theol. Both thought that conjunction to be fit, that they might excuse their sacriledge by which they are wont to raze out of their books that Commandment of not making nor worshipping religious Images, that so also the number of the ten Precepts may be manifest, even that Appendix, as they call it, being also taken away. Others would have four Commandments in the first Table, six in the second, therefore they say those two Commandments are different, that of not having other gods, and this of not making graven Images, and that the forbidding of the lusting after both wife and house is but one Commandment, which opinion our Churches commonly imbrace and confirm by reasons drawn out of Scripture, and by the authority of many of the Ancients. The first Reason is taken out of the collation of those places of Exod. 20. 17. & Deut. 5. 21. where the Commandment of not lusting is repeated; for when it is so uttered in the first place, Thou shalt not covet thy neighbours house, thou sh…lt not covet thy neighbours wife, nor his man-servant. In the second the words are so inverted that the wife is put in the first place to whom the house, field, servant are added, by which translation of the words about coveting anothers wife and house, they rightly inferre the precepts were not distinct. The second reason is derived from that, that these things are different, who is to be worshipped, and how he is to be worshipp…d, therefore there is a double precept, one concerning the…rue object of worship, the other concerning the manner and reason how he ought or ought not to be worshipped, therefore distinct kindes of Idolatry are forbidden, one more grosse by which we erre in the object, when the true God either is not worshipped, or not alone worshipped; the other, when he is not worshipped in Spirit and truth, or in that manner which he hath prescribed in his Law, which make distinct prohibitions. St Ierom and generally all the Ancients, as well Jews as Christians before Augustine were of that opinion. Vide Musc. los. commun in prael. 1. Zanch. Decalog. l. 1. c. 11. Thes. 4. Those which think otherwise here urge the word which is repeated, Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife; whence they infer that they are two distinct Precepts. But the Law concerning concupiscence is one, which forbids thoughts and desires contrary to sound contentment: for the object of this Commandment is one, and the clause is general in these words, Nor any thing that is his. If for the variety of things falling under desire we shall make divers precepts, two will not suffice: The Apostle Rom. 7. 7. citingVide Buxto. f. de Decalog. Primum praeceptum substantiam & objectum divini cultus imperat, Deum solum: secundùm verò praeceptum imperat cultus divini modum spiritualem solum. Jun. The first Table containeth four Commandments, the which division doth Iosephus Antiqu. lib. 6. cap. 3. Origen. Homil. in Exod. 8. Ambrose in Chap. 6. Epist. ad Ephes. approve: The tenth Commandment, Thou shalt not covet, is but one Commandment, as I have diligently searched all the Editions that we have in the Hebrew Tongue. With one point, period and sentence he concludeth the whole tenth Commandment. In Deut. 5. certain late Edition make the division of the Text, but that is nothing to the purpose, there Moses repeateth the words unto them that knew before the division of the Tables, in the eldest Edition and print that I have seen, the tenth Commandment in Deuteronomy is not divided, the which Edition Venice gave unto us. Onkelos the Chaldee Interpreter on Deuteronomy maketh but one Commandment of the tenth. Bishop Hooper of the Commandments. the last Commandment, cals it the Commandment not Commandments. Augustine Quaest 71. in Exod. fancied a mystery, that the number of three Commandments touching Godmight betoken the Trinity.
There is a great Question about the Moral Law, which was first written in mansThis is not a new question, it was in Calvins dayes, and in the dayes of some of the ancient Fathers Augustine wrote two Books, Contra adversarios legis. Calvin wrote against the pestilent Sect of Libertines. heart in the time of his Creation, the Law that was proclaimed by Gods own mouth upon Mount Sinai, which we call the ten Commandments, whether it be in force in the Christian Church?
First, Take the true state of the Question betwixt us and the Antinomians that deny the Law to be in force, in these distinctions:
1. You must distinguish betwixt the Law given to Adam in Paradise, as a Covenant of life and death, and as it is given in the hand of a Mediatour, the Lord Jesus Christ.
2. You must distinguish betwixt the things that are contained in the Law, and the binding power of the Law.
3. You must distinguish betwixt the principal Law-giver, and the ministerial Law-giver.
4. You must distinguish betwixt the Law given by God, even by the hand ofThe Papists calumniate us, as if we taught that men are freed from the Decalogue. Vide Bellarm. de justificat. l. 4. c. 5. David. à Mauden. Discurs. moral. in decem Decalogi Praecepta. Discursum primum Decal. praevium. But that we urge the obedience of the Moral Law as well as they do, and upon better Arguments and reasons then they do. See B. Down. of the Coven. of Grace, c. 7. He shews also there, chap. 5. how our Saviour hath delivered us, 1. From the curse of the moral Law. 2. The rigour and exaction. 3. The terrour and coaction of it. And, 4. From the irritation of it. See M. Burgess his Vindiciae Legis, Lect. 17. & 22. It is a Question diversly disputed by Divines both Popish and Protestant (Bellarm. de Iust. l. 4. c. 6. Zanch. de …e…emp. l. 1. c. 11. Thes. 1.) Whether the moral Law binde Christians, as it was delivered by Moses and the Prophets, or only as it was engraven in the hearts of all men by nature, and as it is renewed in the Gospel by Christ and his Apostles. That opinion, that the Law as it was given by Moses and the Prophets, and written in the Old Testament, doth binde Christians, is better and more safe. The moral Law of the Old Testament is pronounced spiritual, holy, good, just and eternal, Psal. 10. 8, 9. Rom. 7. 10. Moses in the true intent and meaning of it, and between the interpretation that the Jewish Doctors could make of it.
5. You must distinguish betwixt the Law it self, and the sanction of it.
The only Question is about the binding power of the Law, that is, Whether the things contained in the ten Commandments are by the Lord (the great Lawgiver) commanded now to Christians?
The Antinomians hold the contrary, quid nobis cum Mose? the only rule (say they) they are under, is the free Spirit of God, enclining them by a holy renewed nature to do that which is good in his sight, they are acted by a Law of love, and they do the things of the Law, but not because commanded in the Law, they urge Rom. 6. 14. 1 Tim. 1. 9. But on the other side, the Orthodox Divines say, That it is true, our light is only from Christ, and the Spirit of God dwelling in us is the fountain of all the good we doe; but yet, say they, the Lord hath commanded his holy Law to be our Rule, which we must look to, which if we transgresse we sinne, and are to account every transgression of it a sinne, and so are to be humbled for it, and to walk as those which have offended a gracious God.
Reasons to prove the moral Law still in force to believers:
First, Some places of Scripture prove it, as Mal. 4. 12. Eccles. 13. 4. Matth. 5. 17. Think not (saith Christ) that I am come to destroy the Law, I am not come to destroy dThe Antinomists interpret those words of Christ in this sense, He came not to destroy the Law but to fulfill it: that is, he came not to destroy it with out fulfilling it in his own person, he hath destroyed it unto the person of every beleever, Rom. 10. 4. One distinction well heeded and rightly applied, will clear the whole point concerning the abrogation and obligation of the moral Law under the New Testament. The Law may be considered either as a rule, or as a Covenant. Christ hath freed all believers from the curse and rigor of the Law, considered as a Covenant, Rom. 10. 4. …ut he hath not freed them from obedience to the Law, considered as a Rule. D. Sanders. on 1 Pet. 2. 16.but to fulfill it. So Matth. 22. 37. Rom. 3. 31. Rom. 7. 22. Rom. 13. 9. Iam. 2. 8, 10, 11. Ephes. 6. 2. Revel. 22. 14. which Scriptures make it clear that believers are under the moral Law.
Secondly, If believers be not under the Law, then they do not sin if they do contrary to the Law, or neglect the things commanded in the Law, For where there is no Law there is no transgression.
Thirdly, Because the Lord when he doth promise in the Old Testament the new Covenant, he doth in that Covenant promise to write his Law in their hearts, there should be such a sutablenesse between their spirits and the Law of God that they should carry the counterpane of it in their hearts.
It is a presumptuous speech to say, Be in Christ and sinne if thou canst, for Davids murder after he was in Christ was a sinne, 2 Sam. 12. 13. In many things we offend all, Jam. 3. 2. 1 Joh. 1. 8.
Some object and say that this is an argument we are freed from it, Because their heart is so willing to conform to Gods will, that they shall need no other rule to walk by but their own Spirit.
Answ. If there be that conformity in them, yet the readinesse of the childe to obey his Fathers will doth not take off the command of the Father.
Fourthly, The moral Law is in effect nothing but the Law of nature, we owe it to God as our Creator.
Beleevers are freed from the Law:
1. As a Covenant of life, Do this and live, they have no need to look for lifeBelievers are freed from whatsoever in the Law is hurtful, unprofitable, burdensome. that way, they have it at a better hand and a cheaper rate, for eternal life to them is the gift of God, and the purchase of Jesus Christ.
2. From the rigour of the Law.
3. The irritation and coaction of it.
4. From the condemning power, and the curses of it.
The Law is:
1. A glasse to reveal and make known unto us the holinesse of God, and the will of God; and secondly, to make our selves known to our selves, by the Law comes the knowledge of sin, Rom. 3. 20.
2. It is a Foil to set off Christ, it drives them out of their own righteousnesse, and makes them highly prize Christ and the benefits by him, Rom. 7. 24, 25.
3. It is a perfect Rule eChrist as Mediatour was subject to the moral Law. Rom. 8. 13. Gal. 2. 11. & 4. 4. The Law requires as perfect obedience of us as of Adam in innocency under the danger of contracting guilt, though not of incurring death.of all our obedience.
4. The meditation of the terrours of the Law, and the threatnings and curses which the Lord hath denounced against them that break it are one of the sanctified means of grace for the subduing and beating down of corruption, Luk. 12. 5. 1 Cor. 9. 29.
The Antinomians cry Away with the Law, and what hath the Law to do with aThis opinion carries Libertinism and Familism in the womb of it, if the Law have nothing to do with me, what ever I do, I do not sin, Jam. 1. 23, 24. Christian? and they say, that such a one who preacheth things out of the moral Law is a legal Preacher; they say, the love of God shed abroad in our hearts, and the free Spirit is our rule.
None ought to be legal Preachers, that is, to preach salvation by keeping of the Law, only the Papists are such. See Rom. 6. 14. Col. 2. 24. But the Law must be preached as a rule of obedience, and as a means to discover sin and convince men of their misery out of Christ, Gal. 3. 23.
The Law habet rationem speculi, fraeni, regulae. The moral Law is a glasse to reveal sinne, and the danger of it, a glasse to discover it, and a Judge to condemn it.
1. A Glasse to reveal sin.
2. A Bridle to restrain it.
3. A Rule both within and without.
First, A Glasse to reveal sin. It discovers
1. Original sin, I had not known lust but by the Law.
1. It sets before us the Primitive righteousnesse wherein we were created▪
2. That there is something in us perfectly contrary to all this, Colos. 1. 21. Acts 13. 10.
3. It discovers to us the dominion that this sinne hath over us, Rom. 6. 12, 14. & 7. begin.
4. Shews a man the filthinesse of this sinne, 2 Corinth. 7. 1. Iames 1. 21. Titus 1. 15.
5. Shews that this sin hath seminally all sins in it, Iam. 1. 14. 1 Iohn 2. 15.
6. It discovers the deceitfulnesse of this sinne, Ier. 17. 19. Iam. 3. 15. Act. 13. 10. Iude v. 11.
7. Shews a man the demerit and miserable effect of this sin, Rom. 8. 12.
2. Actual sin, it shews
1. Every sin dishonours God, his glory is denied, debased.
2. The perfection of the Rule, Rom. 7. 12.
3. The harmony of the rule, Iam. 2. 10.
4. Its spirituality, it discovers the thoughts and intents of the heart.
5. The infection of sin to a mans self if it be inward, to others if outward, it is called rottennesse, plague, leprosie.
6. That one act of sin will destroy the whole world, as in the Angels, Adam, all sin is virtually in every sin.
It is also a Judge condemning sin, Iohn 5. 41. Ezek. 22. 2. it passeth sentence onThe Law is a Judge by 1. Condemning the sinner, passeth the sentence of death upon a man, Rom. 7. 9. 2 Cor. 3. 8, 9. Hos. 6. 5. 2. By holding a man under this conviction and self-condemnation, Gal. 5. 22, 23. Lex est career spiritualis & verè inferuus. See Rom. 8. 15. & 2 Tim. 1. 2. Job 13. 26. mens estates and actions, 1 Cor. 14. 24, 25. Heb. 4. 12, 13. & 10. 27▪ mortifies their corruptions. Tit. 2, 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace, but by restraining the old principle of sinne, Rom. 6. 12. Psal. 19. 13.
Secondly, The Law Habet rationem fraeni, hath the nature of a bridle to check and restrain sin.
1. By setting before men its perfection, Psal. 19. 7, 13. Iam. 1. 25.
2. By exalting in a mans heart its authority, Iam. 2. 8.
3. By shewing the danger of the curses in it, Iob 31. 23.
4. By setting before men its preciousnesse, Psal. 119. 103, 104.
5. By shewing us that God observes what respect we bear to his Law, Isa. 66. 2, 3.
Thirdly, The Law is arule to direct in the way of duty.
It is, 1. A rule within, ordering a mans inward disposition. The Spirit of God in the work of Regeneration stamps the Law of God in the heart, and makes use of it to change the inward disposition, Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel, but it makes use of the Law, Fides impetrat quod lex imperat. Aug.
2. It is a rule without to guide a mans way, a rule of all Gospel-obedience,
1. Because the Gospel sends us to it for a rule, Luke 16. 29. Iames 1. 25. and 2. 8.
2. Christ hath left us an example of all obedience, Matth. 11. 29. Iohn 13. 15.
3. So far as the best men come short of the Law they sin, 1 Ioh. 4. 3.
4. It hath all the properties of a rule, it is, 1. Recta. Psal. 19. 7. 2▪ Promulgata, published, Hos. 8. 12. 3. Adaequata, Psal. 119. 9. shall be our Judge hereafter, Rom. 2. 14, 15.
God requires not only abstinence from evil, but the doing of the contrary good, Isa. 1. 16, 17. Psal. 34. 14. Rom. 12. 9.
Reasons.
1. In regard of God,
1. He hates evil and delights in good.
2. The divine mercies are privative and positive, Psal. 84. 11.
2. In regard of the principles of spiritual life, we must have communion with Christ both in his death and resurrection, Rom. 6. 11.
The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends.
I. As a Glasse and a Judge:
1. By exalting free grace, Paul and Luther being cast down with their sins exalted free grace, 1 Tim. 1. 13, 14.
2. By exalting the bloud of Christ, the more one apprehends his sinne, the more orient will the bloud of Christ be to the soul, Philip. 3. 8, 9. Rom. 7. 24, 25.
3. By qualifying the soul and preparing it for Christ, Luke 3. 5. Matth. 11. 28.
4. By making a man pliable to God ever after the discovery of our sin and misery by the Law, and of free grace, works a childe-like obedience, Isa. 11. 6.
5. By making a man fear sin ever after he hath been under the hammering of the Law, Psal. 85. 8. Hos. 3. 5.
6. By making one set a high price on the Spirit of Adoption, Res delicata Spiritus Christi. Tert.
II. As a bridle, the Law is the Gospels servant in restraining sinne, the Gospel can use the Law above its nature, and contrary to the use that sinne makes of it. The Law cannot give grace to assist in duty, and to restrain in sin.
Restraining grace serves the ends of the Gospel:
1. In respect of wicked men, though the Law restraining kils not sin in the ungodly, yet the very restraint of the action is a great mercy.
1. It makes a man lesse wicked.
2. Keeps men from corrupting others.
3. Lessens their torments, the common graces of the Gospel making use of the restraints of the Law, keep some wicked men from those grosse enormities that others run into.
2. In respect of the godly▪
1. Preserves them from sinne before their conversion.
2. It restrains their lusts, Act. 23. 1. and after their conversion keeps them from sin, Psal. 19. 13. by the restraints of the Law and the Gospel.
I shall in the next place lay down certain general rules, which may direct us in the right interpretation of the ten Commandments.
1. Because the Law doth comprehend all our duties to be performed both to God and man, Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles, and the Doctrine of our Saviour.
2. Whereas some Laws are laid down in the form of a command, and most of them (viz. eight) in the form of a prohibition, we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded, and in every prohibition a command of all duties opposite to that which is forbidden. For example; in the second Commandment, which under the name of Images forbids the inventing or using of any form of worship of mans devising, there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed, and warranted by his Word, as prayer and hearing of the Word, receiving the Sacraments. And in the third Commandment, under the prohibition of taking Gods name in vain, is commanded the taking up of it with all holy reverence and fear. Thou shalt have no other gods▪ that is, thou shalt have me for thy God. Keep holy the Sabbath, that is, do not break it.
3. Every Commandment of God is spiritual fThe Lord for brevity and our infirmity sake nameth only in every Commandment, either the most horrible sin, forbidding it, or else the most singular vertuo commanding it. Rom. 6. 17. & 7. 14. Psal. 119. 167. 1 Chron. 29. 14., and doth binde the inward man as well as the outward, Humana lex ligat manum & linguam, divina verò ligat animam. Original sinne is condemned in the whole Law, but it seemeth to be directly gM. Perkins on Jude v. 1. He that keeps one Commandment because God enjoyns it, will keep all the rest, because the same authority enjoyns all, Psal. 119. 6. Integrity and sincerity is the scope of the Law, Deut. 5. 27. The substantial duties of the first Table are greater then the substantial duties of the second Table, as love of God then love of my neighbour and my father, but the substantial duties of the second Table are greater then the ceremonial duties of the first, it is better to save the life of a beast then hear a Sermon.condemned in the first and last Commandment; for these two concern properly the heart of man, the first respecting it so far as it concerneth God, the last so far as it concerns man, whether himself or others.
4. In respect of the authority that commands, all the precepts are equal, Iames 2. 11.
In respect of the objects of the duties commanded, the Commandments of the first Table are of greatest importance, Matth. 22. 38. if equal proportion be observed and comparison made, because the services therein required are more immediately directed unto God, and consequently he is more immediately concerned in them then in the duties of the second Table, 1 Sam. 2. 25. Isa. 7. 13.
The negative Commandments hPraecepta affirmativa obligant semper sed non a… semper, negativa semper & ad semper, say the Schoolmen.binde us more strongly then the affirmative, for they oblige us alwayes and to all times; the affirmative although they binde us alwayes, yet they binde us not to all times. A man is not bound alwayes to worship God, but he is bound never to exhibit divine worship to a creature. He is not bound at all times and in all places to professe his faith, but he is alwayes bound not to deny his faith and religion either by word or deed. A man is no… bound alwayes to speak the truth, but he is bound never to lie, seign or play the hypocrite. All the Commandments are delivered negatively save the fourth and the fifth.
5. The Lord that gave us his Law made none for himself, and being the Law-giver,Josh. 6. 4. Gen. 22. 1, 2. 1 King. 20. 27, 35. 1 King. 11. 30. Judg. 3. 20, 21. & 11. 1, 2. Isa. 20. 2. Fines mandatorum sunt diligenter observandi, ex causis dicendi habenda est intelligentia dictorum. Hilarie. Matth. 5. 33, 34, 35, 36. The end of every Commandment, saith the Apostle, is love out of a pure heart, the immediate end of the Commandments of the first Table love to God, of the second love to my neighbour, 1 Cor. 13. per tot. he is above his own Law, and may dispense with it upon his own will and pleasure; as he did to Abraham, commanding him to offer up his onelyonly Sonne in Sacrifice, which being commanded was to him just and honest by speciall prerogative, which in another had been dishonest and unjust.
6. The meaning of every precept must be taken from the main scope and end for which it was given, and all those things to be included without which the precept cannot be performed, therefore one and the same work may be referred to divers precepts, as it pertaineth to divers ends.
7. Under one vice expresly forbidden all of the same kinde, and that necessarilyThe Law by some one particular or part, meaneth the general and whole, as an Idol is put for any means of false worship, Parents for all betters, Killing, for any hindering of life, Thou, for every one or none. Estey upon the Command. Josh. 6. 18. & 7. 1. & 22. 13, 14, 17, 18. Psal. 34 3. Levit. 19. 17 1 Sam. 15. 28. 1 Sam. 3. 13. 2 Sam. 13. 28. 1 King. 21. 19. Exod. 19. 6, 7, 8. & 20. 1. Mat. 19. 17, 18 19. 1 Tim. 4. 7, 8. & 2. 2. 2 Pet. 3. 11. Matth. 22. 37. Jansen. Harm. Evang. c. 81. Chemnit. Har. Evang. c. 105. depend thereon, as also the least cause, occasion or incitement thereunto, are likewise forbidden, Mat. 5. 21, 22, 27, 28, 29. 1 Thess. 5. 22.
Under one duty expressed all of like nature are comprehended, as all meanes, effects, and whatsoever is necessarily required for the performance of that duty. The cause is commanded or forbidden in the effect, and the effect in the cause.
8. Where the more honourable person is expressed as the man, let the woman understand that the precept concerns her, where the duty of one man standing in relation to another is taught, there are taught the duties of all that stand in like relation one to another, as when the duty of one Inferiour toward his Superiour is taught, there is taught the general duty which all Superiours owe to those that be under them, which Inferiours owe to those that are over them, and which Equals owe one to another.
9. The Law forbids the doing of evil in our own persons, and the helping or furtherance of others in evil, though but by silence, connivence, or slight reproof, and it commands not onelyonly that we observe it our selves, but that we preserve it, and what lieth in us, cause others to keep it. Thou, thy Sonne and thy Daughter, must go over all the rest of the Commandments as well as the fourth.
10. The Law is set forth as a rule of life to them that be in Covenant with God in Jesus Christ: God in Christ is the object of Christian religion, and of that obedience which is prescribed in that Covenant.
That immediate worship and service which we owe to God, and must perform according to his prescription, which is usually called Piety or Godlinesse, is taught in the Commandments of the first Table. Our Saviour reduceth the summe of these Commandments to this one Head, Thou shalt love the Lord thy God with all thy heart, soul, strength and thought, that is, whatsoever is within thee, or without thee, even to the losse of thy life, goods and good name, all must yeeld to the Lords calling, whensoever he will make trial of thy love towards him. This particular duty may well comprehend all the rest: for, as is our love, so is our faith and obedience. God is loved above all things when in all that he promiseth he is believed, and in all that he commandeth he is obeyed.
The general sins against the Commandments of the first Table, are
1. Impiety, which is a neglect or contempt of Gods true worship and service inward and outward, Isa. 43. 22, 23.
2. Idolatry, which is the worship of false gods, or of the true God after a devised manner of our own, Amos 5. 26.
That duty which we owe unto men by the Lords Commandment and for his glory, which is usually called honesty or righteousnesse is taught in the Commandments of the second Table. Our Saviour bringeth them to one head, Thou shalt love thy Neighbour as thy self; that is, without fainting, coldnesse, delay, or feigning from the heart, fervently, when and so long as occasion is given. By Neighbour is meant not only our Friend or Kinsman, but whosoever, andLuk. 10. 29. Gal. 6. 10. of what Countrey soever that wanteth our help, especially he that is of the houshold of faith.
The general sins against the Commandments of the second Table, are
1. Inhumanity and injustice, when we disregard our neighbour, or deal injuriouslyMic. 2. 10. Rom. 1. 29. with him.
2. Partiality in affection, when we love our friends but hate our enemies; favourMat. 5. 45, 46. some for carnal respects, contemn others that are to be respected.
Six Commandments are set down in many words, and four nakedly in hare words, as the sixth, seventh, eighth and ninth, because men will easily be brought to yeeld to them.
The Scripture shews to man two wayes of attaining happinesse, one by his ownGreenham. For the order of the Commandments, it we account from the fi…st to the last, they are of greatest perfection which are last described, and he who is arrived to that severity and dominion of himself, as not to desire his neighbours goods, is free from actual injury; but vices are to take their estimate in the contrary order, he that prevaricates the first Commandment is the greatest sinner in the world, and the least is he that only cove…s without any actual injustice. D. Taylor of the life and death of Christ, part 2. Discourse 9. The sixth and seventh Commandment are otherwise in the Hebrew Bibles then ours, and in the Greek otherwise in Exodus then in Deuteronomy. Id. ibid. works called the Law, the other by faith in Christ called the Gospel. The Law driveth us to Christ, and faith doth establish the Law, Rom 3. 31.
The Summe of the Law is abridged in the ten Commandments which God delivered on Mount Sinai, and after wrote in two Tables.
This declareth our whole Duty,
1. To God immediately, which is in the first Table,
1. Principal, to make him our God, Command. 1.
2. Lesse principal, in regard of
1. Sorts of worship to be performed unto him, which are two
1. Solemn, Command 2.
2. Common, Command. 3.
2. The giving of a set time to him, Comman. 4.
2. To God mediately and immediately to man for Gods sake in the second Table, here his duty is shew'd.
1. Severally to
1. Some kinde of persons specially, Command 5.
2. To all generally, in regard of
1. Their Persons, for
1. Life, Command 6.
2. Chastity, Command. 7.
2. The things of their Persons, both
Goods, Command. 8.
Good Name, Command. 9.
2. Joyntly to all these in regard of the first motions of the minde and will, in Command. 10.