The Sum of Christian Religion, Catechism · Part 3 · Question 93 – Question 94
Queſt. 93. How are the Commandements divided?
Anſw. Into two TablesaDeut. 4.13. Exod. 34.28. Deut. 10.3, 14.: whereof the former delivereth in foure commandements, how we ought to behave our ſelves towards God: the latter delivereth in ſix commandements, what duties we owe unto our neighbourbMa…th. 22.37, 38, 39..
The Explication.
Three cauſes why the diviſion of the Decalogue is to be obſerved.THe queſtion concerning the diviſion of the Decalogue is neceſſary and profitable, and therefore to be obſerved: 1. Becauſe God himſelf hath expreſſed and ſet down a certain number of the Tables and Commandements of the Decalogue. 2. Becauſe Chriſt divideth the ſumme of the whole Law into two Commandements, or into two kindes of commandements. 3. Becauſe the right diviſion of the Decalogue maketh to the underſtanding of the commandements themſelves. For it advertiſeth us of the degrees of obedience, and ſheweth that the worſhip of the firſt Table is the chief and principall. Now, the Decalogue is divided after a three-fold manner.
The firſt diviſion of the Decalogue into two Tables.1. The Decalogue is divided by Moſes and Chriſt into two Tables: the former whereof compriſeth our duties towards God immediately; the latter our duties towards God mediately: Or, the former teacheth us how we are to demeane and behave our ſelves towards God; the latter, what duties wee owe to our neighbour. This diviſion is grounded on the expreſſe Word of God:Deut. 10.1, …. Hew thee two Tables of ſtone. It is alſo grounded on this, that Chriſt and Paul referre the whole Law to the love of God and our neighbour, Thou ſhalt love the Lord thy God with all thine heart, with all thy ſoule, Exod. 32.15. Deut. 4.13. Mat. 22.37, 38, 39. Two canſes of this diviſion.and with all thy minde: this is the firſt and great commandement; and the ſecond is like to this, Thou ſhalt love thy neighbour as thy ſelfe. This diviſion hath theſe uſes:Two canſes of this diviſion. 1. That wee may better conceive the ſenſe and ſcope of the whole Law, and underſtand what is the perfection of obedience. 2. That we obſerve the common rule, namely, that the commandements of the ſecond Table yeeld to the commandements of the firſt in the ſame kinde of worſhip: That is, that the love and glory of God, is to be preferred before the love and ſafety of all creatures:Acts 5.29. according to that ſaying; Wee ought rather to obey God than men.
The ſecond diviſion of the Decalogue into ten commandements.2. The Decalogue is divided into tenne Commandements, whereof foure are aſcribed unto the firſt, and the ſix other unto the ſecond Table. Now, God numbred out theſe ten commandements or lawes, not that he was delighted with this number more than any other, but becauſe the titles, and arguments of the things themſelves, to wit, the duties, were ſo many in number. For in theſe ten laws all that we owe unto God and our neighbour, is ſo comprehended, that nothing is omitted, and nothing is ſuperfluous. So that the foure commandements of the firſt Table containe all duties which wee owe unto God immediately: and the ſix commandements of the ſecond Table have in them whatſoever pertaineth to the leading of this life in felicity and happineſſe. Howbeit there is much diſſention about the number of the Commandements. For ſome reckon three, ſome five, and ſome foure Commandements in the firſt Table and that that diviſion, which ſo aſcribeth foure Commandements to the firſt Table, that the firſt proceedeth of not admitting other gods; the ſecond, of not making any graven Images; the third, of not taking the name of God in vaine; the fourth, of hallowing the Sabbath; and referreth the other ſixe unto the ſecond Table: that this diviſion, I ſay, is the trueſt, theſe reaſons declare: 1. Thoſe are diſtinct Commandements,The proofe of this ſecond diviſion by foure arguments. which are diſtinguiſhed in the matter which they deliver, or whoſe matter and meaning is diſtinct and diverſe (for doubtleſſe God, when he divided the Decalogue into ten Commandements, would that each Commandement ſhould differ …rom the reſt in matter or meaning: ſo that thoſe Commandements which differ in ſenſe are diverſe; and they, which differ not in ſenſe or meaning, are not diverſe Commandements, but one Commandement.) But the Commandement of not having ſtrange gods, and the Commandement of not making graven Images differ, or are diſtinguiſhed in matter or meaning: (for the firſt teacheth who is to be worſhipped, namely, the alone true God; the ſecond ſheweth, how God is to be worſhipped, namely, not by the inventions of men: the firſt forbiddeth any other god, beſides the true God alone, to be worſhipped: the ſecond prohibiteth any other worſhip of that only true God, then himſelfe hath commanded:) Therefore they are diverſe and diſtinct Commandements. So of the contrary, the Commandements touching concupiſcence, which ſome divide into the ninth and tenth; that it is in ſenſe and meaning but one Commandement, both themſelves are witneſſes, as often as in their Expoſitions and Paraphraſes hereon, they joyne this their ninth and tenth together: and Paul alſo teacheth the ſame doctrine, when he ſpeaketh of all concupiſcence, as of one Commandement:Rom. 7.7. I had not knowne luſt (to be ſin) except the Law had ſaid, Thou ſhalt not luſt. Wherefore the two firſt Commandements before ſpecified, are two divers Commandements; and this laſt, imagined by ſome to be two, is but one Commandement. But if therefore yet the tenth Commandement muſt be cut in two diverſe Commandements, becauſe it diſtinctly maketh mention of divers things, not to be coveted or luſted after, namely, our neighbours houſe, and our neighbours wife; it ſhall thereof follow, that ſo many Commandements muſt be numbred, as there are recited kinds of things in every Commandement. 2. Doubtleſſe thoſe Commandements are divers, and not the ſame, which are diſtinguiſhed of Moſes by diverſe periods or ſentences, and verſes; and thoſe no whit different in themſelves, but one Commandement, which are compriſed of Moſes in one period or verſe. But Moſes hath diſtinguiſhed the firſt Commandement (which proceedeth, Of not having ſtrange gods) from the ſecond (which is, Of not making Idols) in divers verſes and periods. Therefore they are diſtinct Commandements. Contrariwiſe, Moſes hath not diſtinguiſhed the Commandement touching the coveting of our neighbours houſe and wife by ſeverall periods, but hath comprehended it in one period or ſentence: therefore there is but one Commandement concerning concupiſcence. 3. Queſtionleſſe, Moſes retained one and the ſame order of the Commandements, both in Exodus and Deuteronomy: But he tranſpoſeth in thoſe places the words of the tenth Commandement, touching the coveting of our neighbours wife, (for in Exodus is placed firſt, Thou ſhalt not covet thy neighbours houſe, and then followeth, Thou ſhalt not covet thy neighbours wife: but in Deuteronomy theſe words are foremoſt, Thou ſhalt not covet thy neighbours wife, and theſe follow, Thou ſhalt not covet thy neighbours houſe.) Therefore theſe two members are parts of one Commandement; elſe there can no ninth Commandement be aſſigned; and the Adverſary muſt needs ſay, that Moſes in one of theſe places confoundeth the ninth Commandement with the tenth, and ſubſtituteth a part of the tenth in place of the ninth; which abſurdity Moſes may by no meanes be accuſed of. By this tranſpoſing therefore and diſplacing of the words, the holy Ghoft doth ſufficiently declare, that he would have all to be but one Commandement, whatſoever is read in the tenth Commandement, joyntly comprehended and contained in one period or ſentence. 4. There is very great and weighty authority, whereby this diſtinction of the Commandements is confirmed. For thus doe the ancient Writers of the Jews, Joſephus and Philo aIoſeph. l. 3. Antiq. Iud. Philo in ex…oſit Decalog., diſtinguiſh the firſt and ſecond Commandement, and knit up in one the tenth Commandement, which our Adverſaries divide into two. In like ſort doe the Greek Eccleſiaſticall Writers divide the Decalogue: as Athanaſius, Origen, Gregory Nazianzene, Chryſoſtome, Zonaras, and Nicephorus bAthanaſ. in Sy…opſ ſcript. l. 2. Orig. l. 3. ſup▪ …xod. …om 8. Greg. Naz. i… Carm. Chryſ. ſive Aut. opti. perſ. in Mat. 49. Zo…. Tom 1. hiſtor. Ni ceph. hiſt. Eccleſ.: And unto this opinion and ſentence ſubſcribe alſo the Latin Eccleſiaſticall Writers; as Jerome, Ambroſe, Sulpitius, Severus, and Auſtin cHier. in cap. 6. ad c phe. A…broſ. in …und loc. ad Eph Sulp S…ver. lib. 1. hiſt. ſacrat. Aug. l. quaeſt. vet. & …o…. To…t. quae…. 7. & l. 2. quaeſt. ſup. Exod c…p. 7.1.. Therefore this diſtinction of the Decalogue was of ancient reputed beſt, and ſo received in the Greeke and Latine Churche▪ We have therefore reſtored, not changed or altered the Decalogue. Now whereas Joſephus, Philo, and ſome Greek Writers, attribute to each Table five Commandements, this maketh nothing againſt us: For, howſoever they ſo do, yet herein they all agree, that the words and clauſes touching the worſhipping of one God, and not having any graven Image, are two diſtinct Commandements: and the clauſe touching Concupiſcence maketh not two, but one Commandement. Likewiſe, we finde another diviſion in Auguſtine dAuguſt Epiſt. 119. ad …a…. car cap. 11. & quaeſt. ſup. Exod cap. 7., which reckoneth onelyonly three Commandements in the firſt Table, and ſeven in the ſecond. But the Allegory of the Trinity, whereon Auguſtine groundeth this reaſon, is too weak a proofe for confirmation thereof. Howbeit this we muſt obſerve, that if the doctrine and purpoſe of the Decalogue, touching the true God, and his true worſhip be no way impeached, but reſerved whole and entire, we ought not to maintaine any bitter contention about the reckoning or account of the Commandements in their Tables.
The third diviſion of the Decalogue In'o the immediate and mediate worſhip of God.3. The Decalogue is divided according to the things themſelves which are commanded or forbidden in the Decalogue, into the immediate and mediate worſhip of God. Generally, in the Decalogue is commanded the worſhip of God; that which is contrary to Gods worſhip is forbidden. The worſhip of God is either immediate, when Morall workes are immediatly performed unto God: or mediate, when Morall workes are performed unto our neighbour in reſpect of God. The immediate worſhip is contained in the firſt▪ Table, and is either internall or externall. The internall conſiſteth in this, partly that we worſhip the true God, and that that be performed unto the true God, which is commanded in the firſt Commandement; partly that the manner or forme of worſhip be right and lawfull, whether it be internall worſhip, or externall. This forme which is to be obſerved in Gods worſhip, is taught in the ſecond commandement. The externall worſhip is either private or publique. The private containeth the private Morall works of every one, which are alwaies to be of every man in particular performed, as touching the confeſſion of God in our words and works; and this private worſhip is delivered in the third Commandement. The publique worſhip conſiſteth in ſanctifying of the Sabbath, and is delivered in the fourth Commandement. The mediate worſhip of God, which containeth our duties towards men, or our neighbours, is delivered in the ſecond Table: and this likewiſe either externall or internall.
The mediate externall worſhip conſiſteth partly in the duties of ſuperiours towards their inferiours, and ſo of the contrary: of which duties (as alſo of civill order compriſed under them) is ſpoken in the fifth Commandement; partly in the duties of one neighbour towards another, which are ratified in the reſt of the Commandements: and thoſe are either the preſerving of mens life and ſafety, which is in the ſixth Commandement; or the preſerving of chaſtity and wedlock, which is in the ſeventh Commandement; or the preſerving of goods and poſſeſsions, which is in the eighth; or of the preſerving of the truth, which is contained in the ninth Commandement. The mediate internall worſhip, or the internall and inward duties of mediate worſhip, conſiſt in the internall affection of the heart: for they, are the very uprightneſſe of mens affections towards their neighbour, which is to he included and underſtood in all the former Commandements; and is preſcribed in the tenth and laſt Commandement.
Hence we eaſily anſwer this objection: Object. The duties to be performed towards our neighbour are not the worſhip of God. But the ſecond Table preſcrib…th what duties we are to performe towards our neighbour: Therefore the obedience of the ſecond Table is not the worſhip of God. Anſw. The Major holdeth true only in the mediate worſhip of God; in reſpect whereof we grant the Concluſion. For the obedience of the ſecond Table is not the immediate worſhip of God, as the obedience of the firſt is: yet is it the mediate worſhip of God, that is, ſuch as is performed to God in our neighbour mediating, or comming betweene God and us. For the duties of love towards our neighbour, ought to flowe or proceed out of the love of God; and being ſo performed, they are acceptable to God, and are no leſſe done to God himſelfe,How the obedience of the ſecond Table is called Gods worſhip, and how duties towards our neighbour. A difference of the two tables in objects. then the obedience of the firſt Table. Wherefore in reſpect of God, for whoſe ſake they are put in practice, they are called, and verily are Gods worſhip: but in reſpect of our neighbour, to whom they are immediatly performed, they are termed duties. Now the worſhip required in both Tables differeth in objects. For the firſt Table hath an immediate object onelyonly, which is God. The ſecond hath both an immediate object, to wit, our neighbour; and farther alſo a mediate object, namely, God.
A Table compriſing the ſumme of the third diviſion of the Decalogue.
In the Decalogue generally is commanded Gods worſhip: which is,
1. Immediate, or towards God alone: and that
1. Internall, or inward, touching the worſhipping
Of one true God. as in the Commandemet. 1
Of one true God aright. as in the Commandemet. 2
2. Externall, or outward: which is
Private. as in the Commandemet. 3
Publick. as in the Commandemet. 4
2. Mediate, or towards our neighbour for Gods ſake: and that
1. Externall or outward, conſiſting in the
Duties of ſuperiours towards their inferiours; and of the contrary, of inferiours towards their ſuperiours. as in the Commandemet. 5
Preſervation of
Our owne and others life and ſafety. as in the Commandemet. 6
Chaſtity. as in the Commandemet. 7
Goods and poſſeſſions. as in the Commandemet. 8
Truth. as in the Commandemet. 9
2. Internall, or inward, which is a moderation or uprightneſſe of the appetite, that no man deſire, or imagine any thing that is againſt all or any the former Commandements. as in the Commandemet. 10
Queſt. 94. What doth God require in the firſt Commandement?
Anſ. That, as deerly as I tender the ſalvation of my owne ſoule, ſo earneſtly ſhould I ſhun and flie all Idolatrya1 John 5.2. 1 Cor. 6.9, 10. & 10.14. Sorcery, Inchantments, SuperſtitionsbLevit. 19.31. Deut. 18.9, 10, 11., prayer to Saints, or any other creaturescMat. 4.10. Revel. 19.10. & 22.8, 9., and ſhould rightly acknowledge the only and true GoddJohn 17.3., truſt in him aloneeJer. 17.5, 7., ſubmit and ſubject my ſelfe unto him with all humilityf1 Pet. 5.5., and patiencegHeb. 10.36. Coloſ. 1.11. Rom. 5.3, 4. 1 Cor. 10.10. Phil. 2.14., looke for all good things from him alonehPſ. 104.27, 28, 29. Eſay 47.7. James 1.17.: and laſtly, with the entire affection of my heart, loveiDeut. 6.5. Mat. 22.37., reverencekDeut. 6.2. Pſ. 101.10. Pro. 1.7. & 9.10. Mat. 10.28., and worſhip himlMat. 4.10. Deut. 10.20.; ſo that I am ready to renounce and forſake all creatures, rather then to commit the leaſt thing that may be againſt his willmMat. 5.29, 30. & 10.37. Acts 5.29..