containing the covenant of the Lord*. And though the Mosaic dispensation be now at an end, yet concerning these moral precepts of it our Saviour declares, that one jot or one tittle shall in no wise pass from the law, till all be fulfilled t. Accordingly we find both him, and his Apostles, quoting these ten commandments, as matter of perpetual obligation to Christians who are now, as the Jews were formerly, the Israel of God‡. Indeed the whole New Testament, and especially the sermon of our blessed Lord on the mount, instructs us to carry their obligation farther, that is, to more points, than either the Jews, a people of gross understanding and carnal dispositions, commonly took into consideration; or their prophets were commissioned distinctly to represent to them: the wisdom of God foreseeing, that it would only increase their guilt: and further indeed, than the words of the commandment, if taken strictly, express. But the reason is, that being visibly intended for a summary of human duty, they both may, and must, be understood, by those who are capable of penetrating into the depth of their meaning, to imply more than they express. And therefore, to comprehend their full extent, it will be requisite to observe the following rules. Where any sin is forbidden in them, the opposite duty is implicitly enjoined: and where any duty is enjoined, the opposite sin is implicitly forbidden. Where the highest degree of any thing evil is prohibited; whatever is faulty in the same kind, though in a lower degree, is by consequence prohi * Exod. xxxiv. 28. Deut. iv. 13. ix. 9. 11. 15. Josh, iii. 11. 1 Kings viii. 9. 21. 2 Chron. v. 10. vi. 11. + Matt. v. 18. ✰ Gal. vi. 16. bited. And where one instance of virtuous behaviour is commanded, every other, that hath the same nature, and same reason for it, is understood to be commanded too. What we are expected to abstain from, we are expected to avoid, as far as we can, all temptations to it, and occasions of it: and what we are expected to practise, we are expected to use all fit means, that may better enable us to practise it. All, that we are bound to do ourselves, we are bound, on fitting occasions, to exhort and assist others to do, when it belongs to them; and all, that we are bound not to do, we are to tempt nobody else to do, but keep them back from it, as much as we have opportunity. The ten commandments, excepting two that required enlargement, are delivered in few words: which brief manner of speaking hath great majesty in it. But explaining them according to these rules; which are natural and rational in themselves, favoured by ancient Jewish writers *, authorized by our blessed Saviour, and certainly designed by the makers of the Catechism to be used in expounding it; we shall find, that there is no part of the moral law, but may be fitly ranked under them: as will appear by what shall be said, in speaking separately on each commandment. Before them all, is placed a general preface: expressing first, the authority of him who gave them, I am the Lord thy God: secondly, his goodness to those whom he enjoined to observe them; who brought Χρη δε μηδ' εκείνο αγνοείν, ὅτι οἱ ἱ λόγοι κεφαλαια νομων εισι, των εν ειδει παρ' όλην την νομοθεσίαν εν ταις ιεραις βίβλοις αναγραφέντων. Philo ,אמרת חתורח ושרשיח de Decal., The ten commandments are See Cozri, p. 44. also there, p. 107. thee out of the land of Egypt, out of the house of bondage. Now the authority of God over us Christians, is as great as it could be over the Jews. And his goodness is much greater in freeing us from the bondage of sin, and opening to us the heavenly land of promise, than it was leading them, from Egyptian slavery, to the earthly Canaan: though indeed this deliverance, having made so fresh and so strong an impression on them, was the fittest to be mentioned at that time. The ten commandments being originally written, by the finger of God himself, on two tables of stone; and consisting of two parts, our duty to our Maker, and to our fellow-creatures; which we can never perform as we ought, if we neglect that we owe to ourselves; the first four are usually called duties of the first table; the six last, of the second. And our Saviour, in effect, divides them accordingly, when he reduces them to these: Thou shalt love the Lord thy God, with all thy heart; and thy neighbour, as thyself *. The first commandment is, Thou shalt have none other Gods but me. The same reasons, which prove that God is, prove that there is but one God. The imagination of two or more beings, each perfect and each infinite, is at first sight groundless. For one such being is sufficient to produce and govern every thing else; and therefore more than one can never be proved by reason and yet, if there were more, all men would surely have had some way of knowing it: and till we have, we are not to believe it. Indeed we have strong reasons to believe the contrary. For if there is no difference between these several supposed beings, they * Matt. xxii. 37. 39. are but one and the same. And if there is any difference, one must be less perfect than the other, and therefore imperfect, and therefore not God. Besides, as the whole course of nature appears to proceed uniformly under one direction; there is, without question, only one director; not several, thwarting each other.. And what reason teaches in this matter, Scripture every where confirms: forbidding us to worship, or believe in, any other deity, than the one Maker and Ruler of heaven and earth; who hath manifested himself to all men by the works of his hands; to the patriarchs and Jews, by the revelations recorded in Moses and the prophets; and finally to Christians, by his Son our Lord: who, in a way and manner to us inconceivable, is one with the Father; and the Holy Spirit with both: as I have already shewn you, in discoursing on the Creed. There being then this one only God: the commandment before us enjoins, I. That we have him for our God. II. That we have no other. For he that cometh I. That we have him: that is, think so of him, and behave so to him, as his infinite perfection, and our absolute dependence on him, require: which general duty towards God, our Catechism very justly branches out into the following particulars: First, That we believe in him. to God, must believe that he is *. which this belief stands, I have shewn in its proper place. And the great thing, in which it consists, is, that we fix firmly in our minds, recall frequently to our memories, and imprint deeply upon our hearts, an awful persuasion of the being and presence, the power and justice, the holiness and truth, of this great Lord of all. The consequence of this will be, Secondly, That we fear him. For such attributes as these, duly considered, must fill the most innocent creatures with reverence and self-abasement. But sinful and guilty ones, as we know ourselves to have been, have cause to feel yet stronger emotions in their souls from such a meditation: apprehensions of his displeasure, and solicitude for his pardon; leading us naturally to that penitent care of our hearts, and lives, on which he hath graciously assured us that, through faith in Christ Jesus, we shall be forgiven. And then, gratitude for his mercy will prompt us to the Third duty towards him, which our Catechism specifies, that we love him: the fear of the Lord being, as the son of Sirach declares, the beginning of his love*. For whenever we come to reflect seriously on that goodness, which hath given us all the comforts that we enjoy; that pity which offers pardon, on most equitable terms, for all the faults that we have committed; that grace, which enables us to perform every duty acceptably: and that infinite bounty, which rewards our imperfect performances with eternal happiness: we cannot but feel ourselves bound to love such a benefactor, with all our heart, and with all our mind, with all our soul, and all our strength; to rejoice in being under his government; make our boast of him all the day long†; and choose him for our portion for ever. A mind, thus affected, would be uneasy without paying the regard set down in the Fourth place, which is, to worship him: to acknowledge our dependence, and pay our homage to Ecclus. xxv. 12. + Psal. xliv. 8. Psal. lxxiii. 26. |