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unto perdition; but of them that believe to the saving of the soul. Rev. ij. 10. Be thou faithful unto death, and I will give thee a crown of life.

Proors SUBJOINED.-Psalm cxix. 16. I will delight myself in thy stututes; I will not forget thy word. I Cor. xv. 58. Therefore, my beloved brethren, be ye stedsust, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. Coloss, i. 22.

To present you holy, and unblameable, and unreproveable in his sight. i Thess. iii. 13. To the end he may stublish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ, with all his saints. v. 23. I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Matt. xxii. 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 2 Pet. iii. 18. Grow in grace, and in the knowledge of our Lord and Saviour Jesies Christ.

Sect. XXII.

of the Measure of it, as reduced to the Ten Commandments in particular, and the Rules laid down for the Exposition of them.

1. Q. Has there been any such collection made of the main branches of what we are to do; as we had in the Creed, of what we are to believe?

A. There is such a collection, and that delivered by God himself, in what we commonly call the ten commandments.

2. Q. Do those commandments, which were given

by God to the Jews, still continue in force, and oblige us Christians ?

A. Yes, they do. Matt. v. 17. Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil.

And that, in some measure, more strictly than they did them: the most part, if not all of them, having been either more fully expounded, or more perfectly delivered to us by Christ in the New Testament, than they were first given by God to the Jews in the Old. See Matt. 5, 6, 7, chapters.

ProofS SUBJOINED.—Matt. xix. 16, 18. Behold, one came and said unto him, Good master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good ? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments. He saith unto him, which ? Jesus said, Thou shalt do no murder; thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, &c. xxij. 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Rom. xiii. 9. For this, thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. James, ii. 8. If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well..

3. Q. Why do you call them the Ten Commandments ?

A. Not only because they have been usually divided into that number, but because they were originally delivered so by God himself; and are accordingly so called by Moses. Exod. xxxiv. 28. And he wrote upon the tables the words of the covenant, the ten cominandments. Deut. iv. 13. And he declared unto you his covenant, which he commanded you to perform, even ten commandments: and he wrote them upon two tables of stone.

4. Q. What do these commandments, in general, refer to ?

A. To the two great branches of our duty; our duty towards God, and our duty towards our neighbour.

5. Q. What authority have you for this division of these commandinents ?

A. The authority of our blessed Saviour. Matt. xxii. 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself.

And, inıleed, God himself seems to have had regard unto it, when he commanded Noses to prepare two tables for them; on the one of which were to be engraven those which concern our duty towards God; on the other, those which contain our duty towards our neighbour. Exod. xxxi. 18. And he gave unto Moses, when he had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God. xxxii. 19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing : and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. xxxiv. 1, 4, 28. And the Lord said unto Moses, Hew thee

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two tables of stone like unto the first; and I will write upon these tables the words that were in the first tables, which thou brakest. And he hewed two tables of stone like unto the first, and Moses rose up early in the morning, and went up unto Mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

6. Q. How many commandments does each of these tables comprehend ?

A. As to the commandments themselves, it is not doubted by any, but that those of the first table end with that which concerns the sabbath; and that the second begins with that which requires us to honour our father and mother, Eph. vi. 2. But in dividing the commandments of each table, there is a difference between us and those of the church of Rome. For they join the two first into one; and then, to complete the number of ten, divide the last into two: and so assign, not as we do, four to one table, and six to the other; but three to the first table, and seven to the second.

7. Q. Is it a matter of any moment, how each precept is divided, so long as all are retained ?

A. In itself it is not: but as the design of this division is to enable them the better to drop the second commandment, which is so express against their imageworship altogether, (and which accordingly they do oftentimes omit in their books of devotion,) so it is certainly of great moment to be taken notice of.

Now, the first and second commandments have apparently a different design, and were intended to for

bid two very different things. But the last commandment solely respects the sin of coveting: and if the difference of the instances which are given in it, the better to clear and inforce the observance of it, be sufficient to make a several command, according to the distinction of them, they may as well divide it into six, or, indeed, into six hundred commands, as into two. For, at this rate, thou shalt not covet thy neighbour's house, will be one: thou shalt not covet thy neighbour's wife, another: nor his man.servant, will be a third: nor his muid-servant, a fourth: nor his ox, a fifth ; nor his ass, a sixth : nor any thing that is his, a hundred more in one general expression. ^ See below, Sect. xxiv. Q. 2.

8. Q. But is there pot one great branch of our duty here wanting, namely, our duty towards ourselves?

A. There is not: for all those duties, which we so call, have a manifest regard, more or less, to our duty to God and our neighbour; and may be comprised under the oflices relating to them. At least, since there is no duty of this kind but what is required by God of us, the better to sit us for his service and acceptance; it must be confessed, that the first commandment alone will take in whatsoever of this Nature may seem wanting in the whole.

9. Q. Is there any other division of these commandments that may be fit to be taken notice of, before we proceed to the particular consideration of them?

A. There is yet one; namely, that of these commandments, some are positive, and declare what we are to do; as the fourth commandment of the first table, the fifth of the second. Others are negative,

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