The Mystery and Marrow of the Bible
4. Inferences hence resulting are divers, viz.
First, Hence, The Sinai- Covenant or Old Testament ought of right to be ranked and reckoned among the Expressures or Administrations of the Covenant of Faith. True Faith in Jesus Christ being thus required by God, and restipulated by Israel, for keeping and performance of this Covenant, as hath been proved; it's plain, Faith in Christ is a special Condition of this Covenant. And therefore this Covenant administration at Mount Sinai, must needs be a Covenant of Faith, ( viz. one of the Covenants of Promise before Christ); and cannot be a Covenant of Works, as it hath been heretofore too commonly mis-apprehended. In the Covenant of Works there being no use or need at all of Christ, or of Faith in Christ. One great difference betwixt the Covenant of Works, and the Covenant of Faith, being this; The different Condition required in them: That requiring perfect and perpetual Works in a man's own person, This requiring true Faith in Christ. From which two opposite Conditions, these Covenants have their distinct Denominations.
Secondly, Hence See in what sense it is said, The Law is not of Faith; but the man that doth them, shall live in them. According to the judgment of some, The Meaning is this, The Law doth not prescribe faith in the Messias: neither doth it promise life to him that believeth in the Messias, but to him that doth the things contained in the Law. In these words Paul adds a new Argument to the former, thus; Justice is by Faith: The Law is not of Faith: Therefore the Law is not our justice. Or again, thus; He that is justified, is justified by Faith, The Law Justifies no man by Faith: therefore the Law doth not justify. But though it be true, That the Apostle here speaks of the Law in reference to Justification, and in that respect here opposeth it to the Gospel; The Law holding forth Justification by perfect personal doing, The Gospel by believing in Christ: yet this seems not fully to clear the Apostles meaning, and therefore satisfies not. For, I have already proved, That the Law is of Faith, requiring true Faith in Christ Jesus to the Israelites keeping or performing of this Evangelical Sinai-Covenant with God. And the Apostle ofttimes asserts justification by Faith out of the Law, as administered by Moses.
Here therefore, for further clearing the Sense of these words, The Law is not of Faith; we are to distinguish, of Faith, and of the Law. 1. Faith is twofold, (1) Con-natural, con-created in man in his first state of integrity, having for its special Object God the Creator and Governor of man and of all the world. (2) Supernatural, New-created in man's heart, since the fall, by the Spirit of Christ, having for its peculiar object God the Redeemer and Savior of man in Jesus Christ. 2. The Law of God may be Considered also two ways, viz. ( 1 ) More Abstractedly, As a Meer Covenant of works written in Adam's heart in innocence. ( 2 ) More Concretely, As mixed and molded up with the Gospel, or Doctrine of Sinners Salvation by Faith in Christ Jesus. And thus the Law was contempered with, intwisted or woven into the texture or Frame of the Gospel; Partly, In the Administration of the Old Testament, this Sinai-Covenant, promulgated by God Covenant-wise, and written in two Tables of Stone. Partly, In the Dispensation of the New Testament or New Covenant, since Christ, promising the writing of God's Law in two spiritual Tables, the Mind and Heart.
These things premised, we may thus Resolve. 1. If we take the Law More Abstractedly, as a mere Covenant of works; so it is not of Faith Supernatural, but of Faith Connatural. That is, The Law as a mere Covenant of works, though it require Faith in God, as Creator and Preserver, yet doth it not admit or require Faith in Christ as Mediator and Redeemer, the Covenant of works knowing no Redeemer or Mediator, nor consequently any Faith in a Redemer. And the carnal Jews with the Legal Iustitiaries, grossly mistaking God's end and meaning in the giving of this Sinai-Covenant, abstracting it from Christ and Faith, and apprehending it as a Covenant of works, sought for justification and life by the works of the Law, stumbling at that stumbling stone. Against which mis-apprehension of theirs the Apostle so much disputes, in his Epistles to the Romans and Galatians, as some judge; rather then against the Law itself as dispensed by Moses. 2. If we take the Law More Concretely, as Moulded and woven into the very frame of the Gospel: So the Law is of Faith; that is, requires Faith in Christ unto life and justification, holding forth justification by Faith in Christ, both as Dispensed from Mount Sinai, and from Mount Zion, in Old and New Testament, by Moses and by Christ: yet with this difference The Law at Mount Sinai, requiring faith in Christ to come afterwards: The Law from Mount Zion requiring Faith in Christ as come already. These distinctions judiciously understood and applied, will (I think) untie all Knots of this Nature.
Thirdly, Hence, All that acceptably performed and kept with God this Sinai- Covenant, or Old Testament, were true Believers in Jesus Christ the Messiah Promised. Such Faith God required, and Israel restipulated in this Covenant in order to the keeping thereof, as hath been evidenced: therefore all that kept it acceptably in the sight of God, must needs be true believers, As Moses, Aaron, Caleb, Joshua, &c. The true invisible Church of Christ was made up of true Believers, under the Old Testament as well as under the New.
Fourthly, Hence, Jesus Christ the only true Messiah was revealed and offered to Sinners for life and righteousness, as well under the Old Testament as under the New. For Faith in Christ being required, Christ, the pecular Object of that Faith, must needs be implied: Saving Faith and Christ being such special Relatives, one to another. Christ then was offered under a veil: but now the veil is done away.
Fifthly, Hence, True Faith in Jesus Christ was a Duty Conditioned, and the opposite unbelief A Sin Condemned, under the Old Testament as well as under the New. But under the New Testament Faith in Christ is more plainly, frequently and vehemently pressed, The dispensation of grace being greater: and unbelief is more clearly and severely threatened, The Augmentation of means of Grace adding the greater Aggravation to all contrary Sins.
Sixthly, Hence, All acceptable Covenant-keeping with God was founded upon Jesus Christ under Old Testament as well as under the New For, Faith in Christ being required to that end, fetches all ability for Covenant-keeping from Christ, which abilities are accepted and the infirmities thereof covered and washed away, only for and through the blood of Sprinkling and merit of the Lord Jesus.
Seventhly, Hence, The Old Testament reveals Justification by Faith in Jesus Christ the true Messiah, as well as the New. God in this Covenant Promiseth Christ, and in him Pardon of Sin and Justification, as hath been manifested: but requires Israel to apprehend and receive this Pardon and Righteousness by believing in Christ. So true is that of Augustine, The same Justification by the Faith of Jesus Christ was given, is given, and shall be given to Believers, before the Law, under the Law, and after the Law.
Secondly, As touching Israel's keeping this Covenant with God by Sincere, Entire and Constant Obedience, these things shall be opened briefly for clearing of it, viz. 1. What we are to understand by Sincere, Entire and Constant Obedience. 2. That God required, and Israel restipulated such Obedience for Keeping of this Covenant with God. 3. How and in what notion such Obedience was required in this Sinai-Covenant. 4. What Rule God gave to Israel for such obedience. 5. What Inferences may hence flow.
1. What we are to understand, by Sincere, Entire and Constant obedience. Hereby we may understand, Sincere and Perfect walking before God in all good works unto all well-pleasing in Jesus Christ. And of this I have spoken at large in opening God's Covenant with Abraham: thither I refer the Reader, for brevity sake, for his Satisfaction.
2. That God required, and Israel Restipulated such Keeping of Covenant with God by Sincere, Entire and Constant Obedience in all good works, may be evidenced variously, viz. 1. On God's part; and 2 On Israel's.
That God on his part required such Obedience from Israel is plain.
(1.) By his affectionate desire of such obedience from them. Oh that there were such an heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them, and with their children forever! This pathetical wish or Desire God uttered presently after the Promulgation of his Covenant: wherein The Obedience desired is described, 1. By the Sincerity of it. It must arise, From the Heart; From such an Heart, so seasoned and Qualified with Grace and Principles of true Obedience; And From the Fear of the Lord. 2. By the Entireness or integrity of it: and keep all my Commandments. 3. By the Constancy of it: Always. 4. By the everlasting Benefit thence redounding to them and their posterity: That it might be well with them, and with their children forever.
(2) By his frequent Commands, requiring such Obedience, Both in the Covenant itself, the ten Commandments; And in the following Explanations of that Covenant. ( 1 ) The Sum and Substance of the Covenant is Comprized in the ten words, published on Mount Sinai. And they are all propounded in a Mandatory way, by way of command. Hence its called, The word which he commanded to a thousand generations.—Confirmed to Jacob for a Law, to Israel for an Everlasting Covenant, &c. ( 2 ) The following Explanations and urgings of this Covenant, do also often Call for and Command such Obedience.
(3) By his gracious Promises unto them in reference to such Obedience, viz. 1. To give them supernatural ability thereunto, by a Sanctified or spiritually Circumcised frame of Heart. 2. To keep and multiply upon them abundantly all sorts of blessings thereupon▪ both Temporal, Spiritual and Eternal.
(4) By his severe Prohibitions and Threatenings of all contrary Disobedience to his Covenant and Commandments. And these, 1. In the Body of his Covenant itself, the Ten Com mandments. 2. In the following Explanations thereof, most abundantly.
(5) Finally, By his Answerable Retributions both to the Obedient and Disobedient respectively. 1. To the Obedient he rendered of his free grace according to his Promises, Sundry and great favors; Caleb and Joshua, following the Lord fully, had the great privilege of continuing in life in the wilderness, of entering into and possessing of the land of Promise, when all the people of Israel of that Generation for their unbelief and disobedience perished in the wilderness, not one of them entering into Canaan, but only their little ones. 2. To the rebellious and Disobedient he rendered Divers and Severe Punishments. ( 1 ) Some were kept out of the land of Promise: ( 2 ) Some fell by the sword of Justice, 3000. being slain by Moses Command for their Idolatry in the Calf of Aaron, and afterwards twenty thousand being put to death about the matter of Peor: (3) Some were destroyed by fiery Serpents in the wilderness: ( 4 ) Some were swept away by God's immediate stroke the plague of Pestilence, as the evil spies, Numb. 14. 37. 23000. about the matter of Peor, and probably others about the Calf of Aaron: (5) Some were dreadfully swallowed up alive of the Earth, as K •… rah and his Confederates, with all that belonged to them: ( 6 ) Some were Consumed by fire from the Lord, As Nadab and Abihu for offering strange fire before the Lord, and as the 250 men who offered incense in the matter of Korah: ( 7. ) And after they were got over Jordan into the Land of Canaan, some fell by the sword of the Canaanites, because of the accursed thing that was amongst them.
By all this its clear, That God in this Covenant required such Obedience from Israel for keeping thereof.
That Israel also on their Part restipulated such Obedience to God, is in like manner evident. And this Before, At, and After the Sanction of this Covenant.
(1) Before the Sanction of the Covenant, Exod. 19. 4. to 9. & 20. 19. Deut 5. 27. Exod. 24. 3.
(2) At the solemn Sanction of the Covenant. Moses read the Covenant in the people's hearing: and they Promise entire Obedience, Exod. 24. 7, 8.
(3) After the Sanction, Deut. 26. 16, 17.
Thus Israel restipulated entire Obedience to God, in order to the keeping of this Covenant.
3. How, and in what Notion, such sincere and entire Constant Obedience was required in this Sinai- Covenant: is next to be opened. This may be Resolved Generally, and Particularly.
Generally, That since entire Constant Obedience is not required in this Sinai-Covenant in a Legal, but in an Evangelical Sense; Not as an exact condition of the Covenant of works, but as an upright Condition of the Covenant of Faith. For, 1. This Covenant at Mount-Sinai was there made and given, not as a Covenant of works, but as a Covenant of Faith: as hath formerly been proved. And, being a Covenant of Faith, it could not formally require the Condition of the Covenant of works, as such. As the Covenant was Evangelical: so the conditioned Obedience was Evangelical also. 2. The Obedience required in this Covenant, is accepted of God, as agreeable to the Covenant, so it be sincere, entire or impartial, and constant; although it be not in every point and degree completely accurate and exact. God calls for exactness: accepts uprightness of Obedience; as Moses, David, Paul▪ and James do not obscurely intimate. But the Obedience required in the Covenant of works, must in every part and degree be accurately exact and Compleat and so continued, else the Covenant is utterly broken, Gal. 3. 10. Deut. 27. 26. 3. The Obedience required in this Covenant was to flow from the supernatural Principle of Heart-Circumcision or true Sanctification: but the Obedience required in the Law as a Covenant of works was to flow from the Principle of Natural integrity wherein man at first was created.
Particularly, sincere, entire and constant Obedience was required in this Sinai -Covenant.
(1) Not as an Antecedent Condition of the Covenant, moving God to enter into Covenant with Israel, or meriting in any sense any such thing from God: But as a Consequent Condition of the Covenant, required by the Covenant from all that accept God's Covenant.
(2) Not as performable Legally by a man's own mere Natural ability, as it was in the Covenant of works made with all, in the First Adam: But Evangelically, by supernatural ability from Christ, who gives both to will and to do: which ability also this Covenant Promiseth. Evangelical Rules and motives for Obedience to this Law have been already propounded.
(3) Not as opposite to true faith and Grace: as in the Covenant of works, Doing and works, were opposed to Faith and Grace, Adam was to have life by working in and from himself, not by believing in a Mediator: But as Consequent from, and subservient to Grace and Faith. True Obedience is a consequent fruit or effect of Faith, and Faith is a fruit of divine Grace. How Doing is here required with tendency Faith. See formerly opened.
(4) Not as a Con▪cause or joint-cause with Faith in Justification: for, Christ was the end of the Law for righteousness to everyone that believeth, and the Law was our Schoolmaster to bring us to Christ that we may be justified by Faith, and Moses reveals the righteousness of Faith in this Sinai -Covenant as Paul evidenceth, and Justification by Faith in Christ excludes Justification by our own works in a proper sense, whereupon the Apostle so plainly affirms, ( n ) we are justified by Faith without the Deeds of the Law: But as a proper fruit and effect of true Justifying Faith; True justifying Faith being a lively working fruit-bearing Faith, not a dead workless fruitless Faith, as James at large manifesteth. Faith justifies our persons before God, applying Christ's righteousness to that end: Obedience sincere entire and constant justifies our Faith before God, ourselves and men, God requiring true obedience from Faith ourselves & others discerning and discovering truth of Faith by true Obedience. And in this sense that passage of James seems to be understood; But wilt thou know O vain man, that Faith without works is dead? was not Abraham our Father, justified by works, when he had offered Isaac his Son upon the Altar? Seest thou, how Faith wrought with his works and by works was Faith made perfect? And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed to him unto righteousness. But this passage, as also that whole Paragraph in James, hath been explained already, Consult the place. To this effect, Good works of all sorts are, by some, said to be necessary to our Continuance in the state of Justification and to our final absolution: not as Instrumental Causes of our Justification, but only as precedent Qualifications or conditions of final forgiveness and eternal bliss. Such passages had need to be very wisely and warily understood, lest thereby the minds of any be withdrawn from the pure doctrine of Justification by Faith in Jesus Christ.
(5) Finally, Obedience in this Covenant is not required so clearly without darksome types and shadows, so spiritually without Carnal Commandments observances and promises, nor so filially without fear and an heavy yoke of bondage, as in the New Testament, wherein all Obedience is urged with greatest Clearness Spiritualness and Liberty.
Thus of the sense and Considerations in which this Covenant required Israel's Obedience.
4. What Rule God gave Israel for Regulating, Guiding, Bounding and Ordering of their Obedience, which he conditioned for, in this Covenant; comes next to Consideration.
The Rule of their Covenant-Obedience was the Covenant itself. God not only required their Obedience in General, but also accurately Describes that Obedience in Particular, in this Covenant: and that in such sort, as he had never set forth man's Obedience to himself in any fore-going Covenant. This he did, Generally in his Moral, Ceremonial and Judicial Laws, which were all digested into one Covenant, as I have formerly shown: Spiritually and most Eminently in his Ten words, or Ten Commandments summarily comprehending in them not only all Morals, but also Reductively all Ceremonials and Judicials. Hence these Ten words are, by way of eminency, styled, God's Covenant, which (as the Rule of their Obedience, as well as of their Faith) they were Commanded to Perform; 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.
And here, That the Nature of Israel's Obedience required in this Covenant may be more fully laid open, It will be very proper and seasonable briefly to explain this most requisite and accurate Rule of their Obedience, viz. Their Covenant, the Ten Commandments. Herein I shall chiefly intend this thing, viz. To lay down General Rules for understanding and observing of the whole Covenant, These Ten Commandments; As may be most suitable to my present undertaking for unfolding of God's Covenants: And as for larger particular explications of Questions, Cases of Conscience, Common places, &c. touching the same, I refer the Reader to such as have purposely Treated of the Ten Commandments: especially to these here noted. in the Margin.
General Rules, for the right understanding and keeping of the Ten Commandments.
THE Sinai- Laws, The Ten Commandmens, are very Spiritual. Paul testifies, We know that the Law is Spiritual, but I am carnal; How is the Law Spiritual? Not in Origen's sense, The Law is Spiritual, that is, It is not to be understood Literally; but Spiritually in an Allegorical sense. This is a dangerous interpretation, and besides the Apostle's intention. Here Spiritual, is op posed to Carnal. Pareus said well: Its called Spiritual, because it prescribes a Spiritual, that is, an evangelical and Divine integrity to men. The Spirituality of this Law, the Ten Commandments is very eminent; The Author, Matter, Object, and End thereof being all Spiritual. 1. The Author, God: now God is a Spirit. Yea as one saith, He is the most spiritual Spirit. Above all Spirits. But we call him a spirit: because we have not an higher word to express him by. And these Ten Commandments are a most lively character or Expressure of God's most holy and Righteous will. 2. The Matter is spiritual which is here Commanded viz. Entire Love to God and to our neighbor both elicit and imperate, inwardly conceived and outwardly expressed. Theres an inward spirituality as well as Outward Letter, of Du-ty in every Commandment. 3. The Object is Spiritual about which these Commandments are conversant: viz. The soul and spirit of a man. They reach all the faculties of the Soul, all the affections of the Heart, and all the acts of them: as well as the Body, Senses, Parts, Acts, Words and Gestures thereof. These we must keep with our Spirits as well as with our Bodies. 4. The end is spiritual. That, as the true worshippers, we might worship God in Spirit and Truth, and live Spiritually to him in all Holiness, and Righteousness.
THis Law of the Ten Commandments (though laid down throughout by a Synecdoche of the part) is perfect complete and most Comprehensive. David notably testifies this, The Law of the LORD, that is perfect — I have seen an end of all Perfection, but thy Commandment is exceeding broad. No perfection here below like the Perfection of God's Law. Its perfect in, 1 Wisdom, Deut. 4. 5, 6. 2. Righteousness, Deut. 4. 8. Rom. 7. 12. 3. Incomprehensiveness, a perfect discoverer of fin: a perfect Rule of Universal Righteousness towards God, man, and ones own self. It is so perfect Extensively and Intensively in every regard, that it obligeth All persons (that come to the knowledge of it) in their whole man, soul and body to be fully conform to all Holiness and Righteousness, for kind and degree therein required, and that at •… ll times even forever, More Particularly the Perfection and Comprehensiveness of it is evident in these respects. For,
First, When any Duty is Commanded herein, under that General, all Specials, Individuals and all degrees thereof, Outward and inward together with all Causes, Means, Helps, Occasions and Signs thereof, are Commanded also. This Law is so Spiritual and Perfect, that it reacheth not only to all outward Acts in Deed, Word, Gesture, &c. but to all inward acts of heart and Spirit also requiring the utmost Perfection of every Duty, Outward and Inward, for Parts and Degrees. Thus in the first Commandment, being commanded to have the LORD alone for our God, we are therein commanded also to know him, to acknowledge him, to believe in him, to fear him, to love him with all our Heart, Soul, Mind and Might, &c. To know and accept Christ: that the Lord may be our God in him. To signify and prosess the Faith in God through Christ, and true love and obedience to him: Not smothering God's graces in us, but sincerely manifesting them for God's glory, our own satisfaction, and others imitation. We are to provide things honest not only in the sight of God, but of all men. Means useful for furtherance of all Duties, are; 1. The word preached, instructing and encouraging unto Duty. 2. The Sacraments dispensed, obliging to and strengthening for Duty, from our Communion with, and nourishment by Christ therein. 3. Prayer, fetching all ability from God, having no sufficiency of ourselves. 4. Good company, Society of God's people, inciting to love and good works. Such David's delight. Depart from me ye evil-doers, for I will keep the Commandments of my God, Psal. 19. 115. Thus in the fourth Commandment, The Sabbath is not only to be sanctified, by an outward Holy Rest; but also by all Religious Duties, publicly and privately, Counting the Sabbath a delight, not doing our own ways, nor finding our own pleasure; nor speaking our own words: by Remembering the Sabbath, to prepare for it aforehand that it may be duly Sanctified, &c. Like be said of all other Commands.
Secondly, When any sin is forbidden in any Commandment; Under that General sin expressed, All the specials, sorts, individuals and degrees of that sin, together with all the Causes, Means, Inlets, Occasions, Provocations or Appearances thereof, or fellowship with others therein, are forbidden. Thus in the second Commandment, not only Imagemaking and worshipping is sorbidden: but also all superstitious devices of men, Acts 17. 22. Col. 2. 21, 22, 23. All tolerating of false Religion, Deut. 13. 6. to 12. Zech. 13. 2, 3. Rev. 2. 2, 14, 15, 20. & 17. 12. 16, 17. All contempt or neglect of God's true worship and ordinances, &c. Mat. 22. 5. Mal. 1. 7. 13. Exod. 4. 24. 25, 26. Thus in the fifth Commandment, the not relieving of Necessitous Parents, under pretence of Gifts to the Temple, is condemned, as a dishonoring of them. Thus in the sixth Commandment, under the term of Killing and Murder, all Causeless rash anger, and like wrathful words or expressions are forbidden. Thus in the seventh Commandment, under the gross name and sin of Adultery, all lustful looks, and all lustful thoughts are condemned by our Blessed Savior. Whence we may learn, That we are to count no sin small.
In reference to these two branches of this sixth Rule, there is a notable passage in Peter Martyr, saying; Further we must observe, All the Commandments of God, to command or forbid something. And they Command not only that something be done lightly, but that it be done with all the soul, and with all the heart, and with all the strength and most accurately: that there should be nothing at all in us, which should not obey the divine will. And what they forbid, they not only forbid it that it be not done by us: but also that there should not be left in us, so much as an Affection or propension unto it. And therefore God hath said, Thou shalt not Covet: that with mind, will, and even all the parts both of soul and body we should abhor those things, which God hath prohibited. And thus these two Commandments mutually answer one another, Thou shalt love the LORD thy God with all thy soul, with all thine heart, &c. which is to be repeated in all the Precepts Commanding anything: And the last, Thou shalt not Covet, which in like sort is to be understood in all things which are forbidden. Wherefore the Energy and (as I may say) the Soul of the Law is understood to be in these two Commandments, as without which the rest of God's Commandments cannot be full and perfect.
Thirdly, When any sin is expressly forbidden, the Contrary Duty is implicitly commanded: and contrariwise, when any Duty is expressly required, the Contrary sin is Implicitly prohibited. This flows from the Law of Contraries, which are still to be understood by a like parity and proportion of Reason. Thus, in the sixth Commandment, Where the gross act of Murder, Tongue-Murder and Heart-murder, are forbidden: The contrary present Reconcilement to an offended brother, and speedy agreement with an adversary, is commanded. Thus, in the seventh Commandment, not only adulterous acts, adulterous looks, and adulterous thoughts, are forbidden: but the cutting off of all occasions of such offenses, though as dear as right-eye or right hand, is contrariwise commanded. So, in the eighth Commandment, As the sin of stealing is forbidden: so the contrary Duty of diligent labor, that we may have to give the needy, is Commanded. And so, in the third Commandment. As Perjury, Rash-Swearing, Swearing by Creatures, &c. are forbidden: So the Contrary Duty of true sober inoffensive Communication is Commanded. Hence, The Distinction of the Commandments into Affirmative, as the fourth and fifth: and Negative, as all the rest, is not a Distinction of the thing, but of the Manner of expression. Every Affirmative implies his Negative, and every Negative his Affirmative.
Fourthly, When the Duties or Sins of Relatives are commanded or forbidden, the Answerable Duties or Sins of Correlatives are commanded or forbidden proportionably. This flows from the Law of Relations and Relatives, which have still a reciprocal respect one to another: and cannot consist without one another. Thus in the fifth Commandment, As children must honor and obey Father and Mother: So parents are charged not to provoke their children to wrath, but to bring them up in the nurture and admonition of the Lord. As Servants must obey their Masters reverently, sincerely, heartily, willingly: So Masters must do the same thing, forbear threatening, give unto them what is right, &c. As wives must be subject to their husbands, &c. so husbands must love their wives, &c.
Fifthly, When any Promise is expressed for well-doing, the Contrary threatening is implied to the opposite evil-doing: and so contrariwise. Thus, As long life is promised to them that honor father and mother: so untimely death is threatened to them that mock and despise their parents. So, As God threatens, not to hold him guiltless that taketh his name in vain: on the other hand, he promiseth to him a place in his Church Militant and Triumphant that honoreth and reverently useth his Name. And in the second Commandment, both the Promise to pure worsh ppers, and the threatening to false idolatrous worshippers, are expressed.
Sixthly, What is commanded or forbidden to ourselves in our places, we are obliged in our place and calling to endeavor that it may be performed, or forborne by others according to the Duty of their places and callings. Thus Governors of Families must not only Sanctify the Sabbath themselves: but also take care that their children, servants, and strangers within their gates Sanctify it also. Parents and Magistrates must not only worship and serve the true God only themselves: but take care that their Families and Subjects do the like with them. Christians, as they must not suffer sin upon themselves: nor must they suffer it upon their brethren without due reproof.
Seventhly, According to our Places and Callings, we should help others to perform their Duties commanded them: and avoid all fellowship in their sins forbidden them. Thus, Ministers should ministerially be helpers of the people's joy, graces and gracious exercises; and People should edify and comfort one another, provoking each other to love and good works, &c. Thus also Ministers should be singularly vigilant against all Partaking in other men's sins, either by laying hands suddenly upon any unworthy persons desiring ordination, or by any miscarriage in Doctrine or Conversation in their Ministerial Course, to the Spiritual corrupting of the flock: And in like sort, Every of the people should studiously eschew all fellowship with the unfruitful works of darkness in any, but rather reprove them: We must neither be Principals, nor Accessories in Sinning. Actors and Consenters are alike guilty and punishable.
Now, because, The guilt of other Sins may be contracted upon our own Consciences Many ways; And the clearing of this will add much light and furtherance to the due Knowing and Observing of all the Commandments: here I shall briefly explain this Partnership in Sin. We are in danger of having fellowship with others in their Sins, chiefly three ways, viz. Before, In, After the Sin. I. Before, In Breeding the Sins of others. As, 1. By Permitting others sins to be, which Might and ought to be prevented. He that can, and ought, and yet will not, hinder others sins: in effect commands them, and partakes of them. As, Magistrates; Ministers; Parents: especially are apt to do. 2. By becoming Patterns or Examples in Sin, before others. And the more Eminent any person is: the more dangerous will be his evil example, 1 Sam. 2. 12. to 18. Gal. 2. 11, 12, 13. 3. By Provoking and inciting unto sin, ( 1 ) Through insinuating allurements, Prov. 1. 10, &c. & 7. 10, &c. Gen. 3. 1. to 7. 1 King. 12. 28. to the end. Isai. 56. ult. Rev. 17. 4, 5. ( 2 ) Through corrupting Counsel, Rev. 2. 14. with Numb. 25. 1, &c. 1 King 13. 15, &c. 2 Sam. 13. 1, &c. 2 Chron. 22. 3, 4. ( 3 ) Through importunate instigation unto sin, 1 King. 21. 25. Psal. 137. 7. Obad. 11. 12. Act. 26. 11. Gal. 5. 26 4. By wicked Precept, or Commands, 2 Sam. 11. 15, 16, 17. with 12. 9. 1 Sam. 22. 18, 19. 2 Sam. 13. 28, 29. especially in making and executing wicked Laws and edicts publicly, Isai. 10. 1, 2, 3. Dan. 3. 4, 5, 6. & 6. 7, 8, 9. II. In the Production or bringing forth of others Sins into Act. As Instruments, Consenters, or Confederates. 1. As Instruments, 1 Sam. 22. 18, 19. 2 Sam 11. 15, 16, 17. Dan. 3. 20, 21, 22. Matth. 2. 16. 2. As Consenters to the act of sin, Act. 8. 1. with 22. 20. Such Consent is declared, ( 1 ) By Symbolizing Actions. Saul shown his Consent to Stevens Death, by keeping the Rayment of them that slew him, Act. 22. 20. ( 2 ) By words, Matth. 27. 22, 23. Act. 26. 10. ( 3 ) By Silence, Levite. 19. 17. 1 King. 1. 6. Ezek. 33 8. ( 4 ) By Needless Presence amongst offenders, whereby they are animated and countenanced the more in their offensive acts, Revel. 18. 4. Psal 26. 4, 5, 6. 3. As Confederates in sinful actions, Psal. 83 3. to 9. Prov. 1. 10, &c. Psal. 50. 18, Act. 4. 25, 26, 27, 28. & 9. 1, &c. Thus receivers become guilty of theft, by confederating with thieves: Bawds of Adultery, by confederating with Whores, &c. III. After the Acting of Sin and bringing it forth, by Nourishing or Nursing it up. And this is done; 1. When we grieve not at the fins of others, which ought to be lamented, 1 Cor. 5. 1, 2, &c. with Psal. 119. 136. & 2 Pet. 2. 7, 8. 2. When we conceal the sins of others, which ought to be revealed, Levite 5. 1. Deut. 13. 6 8. & 21. 7. 3. When we Approve the sin of others, which ought to be Reproved and Condemned: which Approbation of others sins is done, ( 1 ) By delighting, or taking pleasure in the Sinful acts and Actors, Ier. 5. 31. Rom. 1. 32. Hos. 4. 8. ( 2 ) By countenancing the Sin of others, 1 Cor 8. 9, 10, 11. Neh. 13. 17. ( 3 ) By commending and applauding the sins of others, which should be condemned, Prov. 24. 24. ( 4 ) By defending, justifying, excusing or extenuating others sins, beyond the bounds of judgment or charity, Judge. 20. 13, 14. Prov. 17. 15.
By all these Instances the admirable Perfection and Comprehensiveness of this Law of the ten Commandments both extensively and Intensively, is very evident. So that though the words be few, the Sense is much. And all the Commandments are laid down by God, and are to be understood of us, By a Synecdoche of the part for the whole; without which consideration we shall never reach the sense of the Decalogue. Which Synecdoche we shall best understand, by observing diligently the particular intent and scope of every several Commandment.
THese ten Commandments are clearly and perfectly distinct one from another, in respect of the Matters or Doctrines therein comprised. But they are so nearly linked together, and so inseparably depending one upon another, in respect of Practice, that no one can be perfectly obeyed, unless all be obeyed, and he that breaks one Commandment, transgresseth the whole Law. As he that breaks but one link of a gold-chain, breaks the whole chain. Thus, a man cannot profane the Sabbath, but in so doing. He contemns the Lord his God, contrary to the first Commandment: He despiseth God's true worship, contrary to the second Commandment: and he takes God's name in vain, not reverencing his Authority and Ordinances aright, contrary to the third Commandment.
THe Commandments and obedience of the first Table, have a singular Preeminence and Predominancy over the Commandments and obedience of the second Table. That is, 1. Where the Obedience of both cannot at once stand together, Our obedience to the Commands of the Second Table must give place to our obedience to the Commands of the First Table. The lesser Commandment must give way to the greater and weightier. Because, The First Table hath immediate reference to God, The Second hath immediate respect to our neighbor. And we are to love our neighbor for God, not God for our neighbor: our love to God is the ground of our love to our neighbor, 1 John. 4. 20. & 5. 1, 2. Our love to our neighbor a Testimony of our love to God, Rom. 13. 8, &c. So that the first Table is of greater dignity, and hath a nobler End; the End of the second Table being regulated by it. The Duties of the First Table are more excellent, and the breaches of it more grievous, 1 Sam. 2. 25. whereupon (as Peter Martyr observes) Luther in his Catechism did prudently repeat the end of the first Table to every Precept of the second, thus; Because God is to be beloved with all thine heart, and all thy soul, Thou shalt not Kill: Because God is to be loved with all thine heart, and all thy soul, Thou shalt not commit adultery, &c. Besides, The Duties of the second Table are not so durable as those of the first. As Luther said, well; What is the Second Table without the first? For the second Table is of short time, Parents cease, Our bodies, wife, children, household, possessions cease: but the Matters of the First •… able shall not cease. Thus Christ teacheth; that Father, Mother, Wife, Children, Brethren, Sisters, yea and a man's own life is to be hated, for Christ, that we may be his disciples, that is, when both cannot be loved together, when these come into opposition against Christ, or Competition with Christ. So Inferiors are to obey their Parents and Superiors: but only in the Lord. Therefore when Superiors Command anything which is Contrary to the Lord, As when the Jewish Rulers forbad the Apostles to preach anymore in the Name of Christ, when Christ had commanded them so to preach; when Nebuchadnezzar Commanded the three Jews to worship his idolatrous golden image, which was Contrary to God's Command▪ when Darius had made a Decree, that whosoever should ask anything of God or man for thirty days, except of himself, should be cast into the Den of Lions, which was contrary to the Duty of God's daily worship by him required, &c. In such cases, It is just in the sight of God to hearken unto God, rather then to man. For the Obedience of the second Table must not be Opposite, but Subordinate to the Obedience of the First Table. 2. But notwithstanding, The Ceremonials and Positive Commandments of the First Table, yield to the Morals of the Second Table. And this, Because God will have Mercy, and not Sacrifice: that is, Rather Mercy then Sacrifice, when both cannot stand together. Thus, To feed the hungry and thirsty, though an enemy, is a Moral Duty of the 2 nd Table: That Priests only should eat the Shew-bread, was a Ceremonial pertaining to the First Table: yet David, in his hunger and necessity, did eat the Shew-bread, The Things Consecrated should not be converted to common use, was a Ceremonial pertaining to the first Table: The Subjects arming and assisting the chief Magistrate in case of necessity is a Moral of the second Table: Hereupon Abimelech the Priest armed David, the chief Captain of King Saul's Army, in his necessity, with Goliath's sword, though consecrated. So, the Sanctifying of the Seventh day Sabbath by resting from servile work therein, was a Positively Moral Commandment of the First Table: Preservation of life, by preparing necessary food, or by defense against enemies, &c. is a necessary Moral Duty of the Second Table: Hereupon the Apostles being hungry, rubbed the ears of corn and did eat them, as they went through the corn fields on the Sabbath day; and the Maccabees resolved to defend their lives by fighting with their enemies, though on the Sabbath-day. Like is to be said, of Healing a Sick-person on the Sabbath day, of Quenching fire in an house, lifting an Ox or Ass, &c. out of a pit, foddering them, or leading them out of the water on the Sabbath-day. And upon this account, three sorts of servile and laborious works are allowable on the Sabbath-day, whereon we ought to rest, viz. 1. Works of Piety not only the very acts of pious worship themselves, which are laborious, as Preaching the Word, &c. but also such other works as are subservient to God's worship, as the Priests killing the Sacrifices, blowing the Trumpets to gather the assembly together, our ringing of a Bell to that end, &c. 2. Works of Necessity; as Fighting with enemies for our own defense, Quenching of fire, &c. 3. Works of Charity; as Feeding the hungry, &c.
THe First Commandment, and the Obedience thereof, must be the Ground and End of Obedience to all the rest of the Commandments. This Commandment must give light to the whole Decalogue. For, we must perform all the rest, from the true Faith and love which we have to God, and the sincere affection which we bear to his worship: else all we do is but hypocrisy. And we must do all for God, and for his Glory, as the Apostle directs; else all we do is Self-seeking. For of him, and through him, and to him, are all things. All true obedience to every other Commandment must be, From God, as the Principal Motive; and For God, as the ultimate End. Hence Luther notably; All flow from that great Ocean of the First Commandment, and flow back into it again, &c.— The First Commandment contains in it all the rest. For he that keeps this, keeps all: and he that keeps not any, keeps not this, because his heart regards another thing then God alone. — All the Commandments are in the first Commandment as in their Head. For all sin is a Contempt of God, and hereupon contrary to the First Commandment, &c.
AS the General End and Scope of this Law of the ten Commandments, directs to the true Sense and right use of this whole Law: So the Particular immediate end of every Commandment, leads to the right Sense and use of that individual Commandment. 1. The General and Great End of the whole, is Jesus Christ promised under Types and Figures, together with life and righteousness by him through Faith, for Sinners: As hath been evinced. Hence, This is a Law of Faith, not of works: Is to be expounded Evangelically, not Legally: And, so far as not peculiarly restrained, to that people, to that Administration, and those times, remains of use to Christians now under the New Testament. So that this is, The Key of the Interpretation: which some not duly considering, have involved themselves and their Readers into many intricate puzzling doubts and difficulties: yea have engaged themselves in inevitable and yet unsufferable Errors. 2. The Particular Scope of every Particular Commandment, clearly observed, tends accurately to distinguish Commandment from Commandment, to describe the distinct sense of everyone of them, and their harmonious Connection and dependence one upon another. The peculiar Scope of each Commandment, See in the Analitical Table of the Decalogue formerly propounded, and then judge of the Sense of every Commandment.
INward worship of God is simply and always necessary, and by itself is acceptable to God in Jesus Christ: Outward worship is not simply and always necessary, nor doth it please God by itself, but as it ariseth from inward worship, and as it is not repugnant to the Glory of God, and love of our neighbor. We must distinguish betwixt Inward and Outward worship. The inward worship of God, by knowing him, believing in him, loving him, fearing him, &c. By performance of outward worship, with sincerity, integrity, and spiritualness of Heart, By inward and upright reverence of heart to his Name, By inward delighting in his Sabbaths, &c. is simply and always necessary, admits of no Dispensation, and highly pleaseth God, who calls for the Heart and Spirit. This the Life and Soul of all worship. Outward worship public or private is not always necessary; A Christian need not always be hearing, always praying, &c. but in their seasons: and the most Eminent seasons of outward worship admit of dispensations. A man may leave the outward worship, To defend himself against Enemies, to Quench a sudden fire, &c. And no outward worship can please God, without the inward: being mere hypocrisy; and so, extremely abhorred of God, Ye Hypocrites, well did Isaiah Prophesy of you, saying; This people draweth nigh unto me with their mouth, and honoreth me with their lips: but their heart is far from me, &c. Hence, We are never to rest in the outward worship, without the inward.
THe Duties herein commanded are Perpetual, to be practiced as the Lord gives Opportunity and calleth thereunto: But all sins here forbidden are to be declined, and that both always, and at all times. What Good the Lord Commands in any of these precepts, is always our Duty, (as To Sanctify his Sabbath-day, To honor superiors; ) yet such Duty is not to be acted or done at all times, (works of Necessity and of Charity dispense with the Sanctification of the Sabbath, and the office of Magistracy or Ministry may sometimes suspend the Duties of the fifth Commandment ): But what Evil the Lord forbids is at no time to be acted, no not upon any pretence whatsoever of obtaining the greatest Good. Circumstances may sometimes so dispense with Duties required, that they may be omitted: but no Circumstances can render evil forbidden, lawful to be acted. This Rule some express thus, Affirmative Precepts bind always, but not to every Particular time: Negative Precepts bind always, and to every particular of time.
ONe and the same Duty or Sin may be commanded or forbidden in several Commandments, under several respects and Considerations. This is the rather to be noted, that so the precise bounds and proper limits of every Commandment may be preserved distinct and entire, though commanding or forbidding the same things, whilst it is upon different grounds, and for different Ends. Thus, Idleness is forbidden; In the fourth Commandment, As Contrary to the Sanctification of the Sabbath by religious exercises, The Idlemans Sabbath being but Sabbathum Asinorum, The Asses Sabbath, for by bare Rest and Idleness an Ass may keep the Sabbath as well as he; In the seventh Commandment, As an Occasion of lust and incontinency; and In the eighth Commandment, As an Occasion of beggary, want, &c. which induce men unto stealing. Thus, Covetousness is forbidden; In the First Commandment, As occasioning error from the faith of God, and as Idolatry with the Creature; In the fourth Commandment, as weary of the Sabbath, and distracting the heart in Sabbath-employments; In the sixth Commandment, as Destructive to man's life; And In the last Commandment, As opposite to true Contentment. Thus Lying, false Testimony, and Perjury are forbidden; In the third Commandment, As taking the name of God in vain; In the sixth Commandment, As unjust means of destroying our neighbors life; In the eighth Commandment, As taking away unjustly our brothers Goods; And In the ninth Commandment, As unjustly blasting our neighbors good-name, which to him is better, then precious ointment.
THe ten Commandments (comprizing not only Summarily all Morals, but also reductively all Ceremonials and Judicials, •… were given at Mount Sinai, Not Absolutely as a Law, But Relat •… vely as a Covenant. 1. That the ten Commandments do summarily Comprize in them all Morals; Reductively All Ceremonials, and Judicials, hath been formerly noted. And to these ten word •… learned writers Reduce all Morals, Ceremonials, and Judicials. Thus Calvin by way of Harmony, Ranks all these in the Books of Moses after the Promulgation of the Law, to these ten Words, and so expounds them. And Cartwright refers, in a Table on purpose, all the Proverbs or Moral Aphorisms of Solomon, to the ten Commandments. It is to like effect noted by some of the Jewish Rabbins, That the Manner of the Hebrew writing in the Decalogue is somewhat singular; one and the same word having oft times three Accents: and this they suppose to be done, because Mountains of Sentences do hang upon the Decalogue: 2. That, The ten Commandments were given in this latitude, and that, not Absolutely as a Law, but Relatively as a Covenant; hath also been sufficiently cleared heretofore by many Arguments. Since the Fall, These ten Commandments were never given, but in a Covenant-way.
THe Covenant of the ten Commandments was given at Mount Sinai, not as a Covenant of Works, intending Justification and Life by Israel's own Doing, as the common mistake runs; but as a Covenant of Faith, Intending and Revealing Justification and Life by unfeigned supernatural Believing in Jesus Christ. Now for Evincing of this, I have formerly at large Stated this Question, refelled three Opinions repugnant hereunto, Proved this Assertion, and Answered the Contrary Objection, that might militate against the same. There See.
HEnce this Covenant of Faith the ten Commandments (in the forementioned latitude) had Jesus Christ, and life unto Sinners by him through Faith, for the Primary and more immediate Scope or End thereof; Requiring Obedience exactly, Discovering Sin completely, and Denouncing God's wrath for Sin Severely, that hereby Israel might be more powerfully Divorced from themselves, Conducted to Christ, and Directed in Christ. This Rule flows necessarily from the former. For, if this Covenant were such a Covenant of Faith, intending Justification and Life by believing in Christ: Consequently Jesus Christ, and Sinners Life by him, must needs be the chief more immediate End and Scope of this Covenant. As Justification by a man's own Doing, is the end of the Covenant of Works: So Justification by Christ, and believing in him, is the end of the Covenant of Faith. In this Rule Note, 1. The chief immediate End and Scope of this Covenant; viz. Christ and life by him for Sinners, through Faith. 2. God's Contrivance of this Covenants Administration in such sort, as might most effectually attain this End: viz, Therein ( 1 ) Requiring Obedience most exactly; ( 2 ) Discovering of Sin most Compleatly; ( 3 ) Denouncing of wrath for sin most severely; That thus by the clear view of their Sin and Misery they might be driven out of themselves, and from all Self-Confidence, unto Christ alone by Faith for life and righteousness, and might also be directed as by an exact Gospel-Rule how to walk with Christ in all integrity. But all these particulars have in effect been sufficiently spoken to before, though not in this very order. See there, The mysteriousness of this dispensation unfolded.
HEnce, Though this Covenant of the ten Commandments doth command duty, and forbid sin most exactly: yet it accepts Sincerity and Integrity in and through Jesus Christ, both in doing of good and eschewing of evil. This flows from the two last foregoing Rules. This Rule must needs stand. For, 1. If exactness were not required, the Highest degrees of performance were not Duty; the least contrary failings were not sin: those were not to be endeavored, nor these to be avoided. If integrity herein were not accepted in Christ: no obedience of believers since the fall could be accepted, for none, not the best can be ex •… ct; nor should this be a Covenant of Faith, wherein God is Merciful to his people, transgressions and failings, but a rigorous Covenant of Works. But this is contrary to what hath been already proved. 2. Under this Old Testament, David had many failings, but they are passed by, and his uprightness is accepted. Asa also had his miscarriages, yet they are covered, and his constant integrity commended. Israel had many and grievous sins upon them, especially Idolatry in the Calf of Aaron, and unbelief with murmuring against the Promised land: For that, God threatened to with-draw his presence from Israel; For this, God destroyed all that present generation in the Wilderness, except two persons, that they should never enter into Canaan. Notwithstanding, In the former case, God endeavors, both by denying his Presence, and removing the Tabernacle out of the Camp afar off, To humble them and bring them to repentance for their idolatry, and then, Israel repenting, reveals himself. The LORD, The LORD God, merciful, and gracious, long suffering and abundant in goodness and truth, Keeping mercy for thousands, Forgiving iniquity and transgression and sin; viz. to the penitent. Herein declaring how he would pardon their sins, and accept their integrity even under this exact Covenant And, In the later case, The integrity of Caleb and Joshua was accepted, who followed the LORD fully; not in exactness, but in uprightness: and they alone of that generation were possessed of Canaan after the Carkases of all the rest had fallen in the wilderness. 3. Finally, The many Sacrifices appointed under this Covenant, did, among other things, intimate thus much to Israel, that though they had many Corruptions in themselves, yet if they did sincerely repent and believe in Christ the true Sacrifice of Sacrifices, their sins should be purged away in his blood, their persons and services should be accepted in Christ.
HEnce, This Covenant of the ten Commandments, so far as it was not peculiarly limited and appropriated to the Jewish Church or Commonwealth, concerns all Christians whether unregenerate or Regenerate under the New Testament. This also flows from the third and fourth Rules. As it is in the general a Covenant of Faith in Christ: As Christ, Faith, and Justification by Faith in Christ, are the End of this Covenant: And as it is a Gospel-Rule of Faith and Obedience: It concerns Christians as well as Jews, The substance of the Covenant of faith in all ages being one and the same. But, as it erected Ceremonial worship, pointing out Christ to come afterwards: As it comprised Judicial Laws for the commonwealth of Israel, &c. Thus it was peculiar to Jews. But How far this Sinai-Law is Abrogated, or remains still in force to us now under the New Testament, hath been formerly discussed at large.
HEnce, The whole Performance of this Covenant of Faith the Ten Commandments, on God's part toward his People, and on his Peoples part towards God, is only in and through Jesus Christ. As this Covenant had its foundation upon Jesus Christ alone: so it is to have its accomplishment and Consummation, •… in and through Jesus Christ alone. 1. On God's part, all the Mercies and Covenant-blessings Promised, whether to his Jewish People Immediately, or to his Christian People Mediately, according to their proportionable Concernments therein, were to be performed and made good, in and through Jesus Christ alone. God made these Promises in Christ, of mere free-Grace: God makes good these Promises in Christ of mere faithfulness. All God's Promises in Christ are yea, and in him Amen. Christ is the Center, and Circumference of them all. Without Christ, or Out of Christ, the Performance of none of them is to be expected. 2. On his people's Part, ( 1 ) All the Covenant Performance and Obedience restipulated by his Jewish People, in reference to the Morals, Ceremonials and Judicials of this Covenant, was to be done and presented to God, (as the Ceremonials did notably touch them,) in and through Jesus Christ alone; Upon whose Grace and Merit only all their Ability thereunto, and all their acceptation therein, doth fully depend. In the Preface to the Law, Christ as Mediator and Redeemer is made the foundation of Obedience to the whole Law. ( 2 ) All the Covenant Obedience required of his Christian People in reference to the Morals thereof, is to be done and presented to God also in Jesus Christ alone, through his Grace and Merit; from a pure Heart, good Conscience, and Faith unfeigned. The Morals of this Covenant being for substance required in every dispensation of the Covenant of Faith, whether revealed, To certain Families as all the Covenants with Adam, Noah, and Abraham, before this: To the whole Nation of Israel, as this Old-Covenant: Or To all Nations of the world, as the New Covenant. This Moral Obedience, as a Golden thread, runs through them all.
HEnce, This Covenant of Faith in Christ the Ten Commandments, is to be expounded by the word of Christ: viz. By the Sacred and divinely inspired Writings of Moses, The Prophets, Apostles, and of other Holy Pen-men of Holy Scriptures. The whole Scriptures are styled, the word of Christ. And deservedly: for, 1 Christ is the Author of them from the Father, Revealing and inditing them by his own Spirit. Christ is the essential word: by him the Father speaks his will to his Church. Christ is the great Prophet, revealing the Father and his will savingly unto us. 2. Christ is the chief Subject-matter of the Scriptures. All the Scriptures are the sacred Swadling-clothes of this blessed child Jesus. 3. Christ is the end of them all. Therefore this Covenant of the Ten Commandments (being a Covenant of Faith in Jesus Christ, which is the compendious Mystery of the whole Scriptures revealed since the Fall) is to be explained by the whole word of Christ in Old or New Testament: revealed since this Covenant was established. All the Ceremonials explain the First Table, All the Judicials the Second Table, All the Morals both the Tables, All the ensuing Scriptures are one way or other Comments upon these most wise Holy and Righteous and Good Commandments. The Ten Commandments are these Scriptures contracted: These Scriptures are the Ten Commandments enlarged. These Ten Commandments are (as Pet. Martyr notes) like the Ten Predicaments: For, as all things in Nature may be referred to these: so all sins and duties in Religion may be reduced to those.
THE Due Distribution of this whole Sinai- Covenant into Laws, Moral, Ceremonial and Judicial: And of the Morals, 1. Into Ten words, or Ten Commandments: 2 Into two great Commandments of love to God, and love to man: 3. Into two distinct Tables, viz. The Table of Holiness, and the Table of Righteousness; is very useful and advantageous to the clear and distinct understanding of this Covenant. Of all which formerly.
I conclude these Rules with that note of Alsted; As in the first Table, The Beginning is from the foundation of piety, God's Inward worship, and thence Progress is to Gestures, Speech and works; and in the fourth Commandment as the close of the First Table, The Outward worship of God is Ioyned with the Inward; And as in the midst of the Commandments all the Duties of both Tables are reduced to practice on the Sabbath, whence that Rule, The Neglect of the fourth Commandment draws along with itself the Neglect of all the rest: So in the Second Table, Obedience to Superiors is first ordered as the Base and Mother of all Duties propounded in the four following Precepts, And in the Tenth Commandment there is an Exegesis or Explanation, whereby God takes care touching all the five foregoing Precepts of the second Table, that they should not be misunderstood of outward actions only.
5. Inferences. Did God Condition and Covenant with Israel and Israel Restipulate with God, to keep this Sinai-Covenant by Sincere, Entire and Constant Obedience, In such sense, and according to such an exact Covenant-Rule as hath been expressed and explained? Then, Hence these things may be inferred, viz.
First, That, the chief stress of Conditions, expressly required from Israel to the Keeping of this Sinai- Covenant, consisted in Obeying or Doing. True Faith in Christ was more Implicitly required from Israel, as hath been already cleared: and True Repentance was also more sparingly enjoined them, as shall after be shown. But the main stress of Conditions expressly required, stood in Obeying and Doing. It is very observable, ( 1 ) That, Obedience was the chief matter hinted by God to Israel, and consented unto by Israel in his Introductory Preparation of Israel for this Covenant. ( 2 ) That, Obedience was the chief thing, which God expressly called for in Promulgation of this Covenant of the Ten Commandments: every Commandment pressing them to many distinct Acts of Obedience: and which Israel, then extremely terrified, did Promise to God. ( 3 ) That, Obedience was the Principal Duty which God required and Israel restipulated expressly in that solemn Sanction of the Covenant afterwards. ( 4 ) That, Obedience was that Federal Duty which God most frequently and most expressly urged upon Israel both by Moses and the Prophets, in all their Explanations of this Covenant, during the whole Old Testament: As everyone that is but slenderly acquainted with Moses and the Prophets may easily discern with half an eye. ( 5 ) That the main strength of all God's Promises and Threats laid down afterwards in the whole Old Testament writings, tend most fully and expressly to Encourage Israel to such Obedience, and to deter them from the Contrary Disobedience. ( 6 ) That, the Mercies conferred and judgments inflicted, upon Israel, had Principal and special reference to their Obedience or Disobedience. So that, it is very clear, The chief current and stream of Conditions required from Israel in this Covenant did most plainly and fully run in this channel of Obeying and Doing.
But why did the Lord, in this Sinai- Covenant, thus press upon Israel, Obeying and Doing, more then Believing: seeing Believing is a more necessary and excellent Duty? Answ. The Lord seems to have done this, in his infinite wisdom and goodness, for these Reasons, 1. Because, The full and complete Reavealing of the Doctrine of Believing in Jesus Christ was reserved till the actual exhibition of Jesus Christ in our flesh. But before faith came (that is, before the Doctrine of Faith in Christ came, fully and completely: for, more imperfectly, it came and was revealed to Israel, to Abraham, to Noah, to Adam) we were kept under the Law, shut up unto the Faith, which should afterwards be revealed. Faith in Christ was revealed even by the Law, as hath been shown; but so obscurely and imperfectly in comparison of the after-Revelation thereof under the New Testament, that till the New Testament, faith in Christ seemed as it were not to be revealed at all. Hereupon God urged Faith the less: but Obedience and Doing so much the more, not to shut them out from, but to shut them up to, The Faith, which should afterwards be revealed; that so they might still be necessitated to, and kept in, the way of Faith in Christ. But now Christ being already come, Obedience is insisted upon so much the less: and Faith in Christ is urged so much the more under the New Testament. 2. Because, Naturally Man is more capable of, and disposed to, Doing, then to Believing in Christ. For even in corrupted Nature there are some Principles of Obeying and Doing, which remain; whereupon even Pagans do by nature the things contained in the Law: But, neither in Upright Nature before the fall, nor in Corrupt Nature after the Fall, are there any prints or Principles at all of Believing in Jesus Christ: Faith in Christ being in no degree Natural, but wholly Supernatual. Besides, Believing doth utterly empty a man of himself, totally denude him, strip him, and take him off his own bottom, leaving him nothing at all to boast of, or rest upon in himself, in reference to Salvation: and this makes flesh and blood so averse to believing in Christ. But Doing seems to have some foundation in Nature. The Lord therefore in this Covenant, Guides and directs Israel in right Doing, and that from Faith, That their Obedience might be acceptable. 3. Israel was a people very dull of understanding and apprehension in Spirituals, as a child under age, during the whole time of the Old Testament, and their Infant-time was at God's making this Covenant of the Ten Commandments with them. Hereupon God urged upon them the more easy and familiar work of Doing, abundantly: but the more intricate and strange work of Believing, very sparingly. 4. Israel was a people extremely prone to backsliding and defection from God by Idolatry: God therefore abounds in his Commands of Obedience to them, that so filling their hands full of all sorts of Obeying and Doing, they might be the less exposed to temptations and solicitations of departing from him. Want of full employment, leaves active spirits too open unto Temptations to ill employment. 5. Finally, In this Covenant God required such obedience as did incomparably surpass all obedience required in all false Religions: that thereby he might endear the hearts of Israel to the constant love and esteem of his true Religion alone above them all.
Secondly, That Israel's Sincere, Entire and Constant Obedience to God, was Covenant-keeping; their Contrary Disobedience, was Covenant-breaking with God. The Conditions and Federal terms (which are the strength of the Covenant) performed, or neglected: The Covenant itself is proportionably kept or violated. And thus God interprets Israel's Obedience, or Disobedience. Its true, their Unbelief and Impenitency were Covenant-breaking as well as their disobedience, their Faith and Repentance were Covenant-keeping as well as their Obedience: but (yet the stress of their Covenant-Conditions being laid upon their Obeying and Doing ) their Covenant-keeping or breaking was more emphatically imputed to their Obedience or Disobedience, throughout all the Old Testament.
Thirdly, That Hence, Israel's Obedience was so acceptable to God, and their Disobedience so abom •… nable: Their Obedience being more expressly Conditioned, and more frequently required, then any other Condition whatsoever. 1. The acceptableness of their Covenant-Obedience unto God, appears illustriously in that: ( 1 ) He Commanded it, and called for it, frequently. ( 2 ) He wished and desired it most affectionately. (3) He made many sweet and precious Promises not only of Temporals, but also of Spirituals and Eternals, to encourage them to obedience. (4) He heaped many showers of blessings and Mercies upon them, and all to engage and Hire them to Obedience. Hence David, having recited a large Catalogue of God's favors to Israel, declares this to be the end and scope intended by God therein, That they might observe his Statutes and keep his Laws. 2. The Abominableness of their contrary Disobedience appears also most evidently, in that: ( 1 ) He disallowed, forbad and condemned the same abundantly. ( 2 ) He aggravated their disobedience variously and extremely. (3) He thundered out against it very many and severe Threatenings. (4) He inflicted upon them for it many heavy and dreadful Judgments.
Fourthly, That Israel came far short of performing their Covenanted obedience to God. Sincere, Entire and Constant Obedience was restipulated by them: but how foully and frequently did they fail therein! Their frailty, weakness, yea wickedness contrary to God's Covenant is testified by many witnesses. As, 1. By Moses. He clared their great failings and rebellions at Horeb in the abominable idolatrous calf that Aaron made, whereby they did speedily break Covenant with God in a most gross manner. Whereupon he tells them: — Thou art a stiff-necked people. Remember, forget not how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD. And having upbraided them for their rebellions at Horeb, Taberah, Massah, Kibroth-Hattaavah, and Kadesh-Barnea, he thus concludes; you have been rebellious against the LORD, from the Day that I knew you. He recited their eight notorious murmurings in their journeys all along. As ( 1 ) At Taberah, for the irksomeness of their journey. ( 2 ) At Kibroth Hattaavah, for flesh. (3) The murmuring of Aaron and Miriam at Moses because of the Ethiopian woman which he had married. (4) At Kadesh Barnea, against the Promised land, upon the report of the evil Spies. (5) The murmuring of Korah, Dathan, and Abiram, and their followers, against Moses and Aaron. ( 6 ) The people's murmurring at Moses for the Death of the people about the matter of Korah. (7) In the desert of Zin, for water at Massah ( 8 ) Their murmuring as they compassed the land of Edom, at their discouraging way, light-bread, and want of water. He storied their odious whoredoms, viz. Their Corporal whoredoms with the daughters of Moab: and their Spiritual whoredoms with the idols of Moab, how Israel joined themselves to Baal-Peor. He Prophecyed also of Israel's future rebellions and idolatries which they would run into after his death when they should be possessed of the Land of Canaan: and by God's appointment wrote a Song touching the same as a Memorial against them to all succeeding generations. 2. By the Psalmist, who in divers Psalms recapitulates the disobedient and rebellious carriages of Israel in the wilderness and in Canaan: aggravating them exceedingly by the contrary gracious carriages of God towards them. 3. By Daniel, confessing his own and their sins. 4. By Ezra, bewailing their promiscuous joining in affinity with the idolatrous Canaanites. 5. By the godly and prudent Levites, who in their solemn day of Humiliation, confess God's mercies, and Israel's sins against all those Mercies both in the Wilderness, and in Canaan. 6. By the Angelical Proto-Martyr Steven; Who, in his zealous and pithy Sermon, having historically declared God's manifold goodness to Abraham and his Seed till the Covenant at Mount Sinai, afterwards recites their foul idolatrous defection from God in the wilderness; and their Persecutions of God's Prophets, and murdering of Christ in the promised Land. 7. By the Apostle Paul, Recording both their Mercies from God, and their Rebellions against God, and those his mercies in the wilderness, as also God's judgments upon them for those rebellions. Who tells us; Now all these things happened unto them for Types, and they are written for our Admonition, upon whom the ends of the world are come. And it is noted by some, That as Israel's sins in the wilderness were many: so all sorts and degrees amongst them sinned and failed in their Obedience: and were accordingly very severely chastized.
By these many and gross failings of Israel in their Covenanted Obedience, which was so eminently Covenanted by them, we may learn; 1. That the Performances of God's people do oft come short of their Promises: Their works of their wills: Their deeds of their desires. To will is present with me, said Paul; but how to perform I find not. 2. That He who thinks he stands fastest in Obedience and Well-doing, had need to take heed lest he fall. If Israel that had Covenanted such Obedience to God, yet so grossly and frequently failed: who may not justly fear! Their lapses and falls are recorded for our admonition and caution upon whom the ends of the world are come. They fall, that we might be kept from falling. 3. To call to mind and lay to heart our own failings in Covenanted Obedience to God, upon consideration here of Israel's disobediences. Which of Israel's rebellions, hath not England paralleled by like rebellions? yea England's rebellions have exceeded Israel's, in that they have rebelled against the New-Covenant, which is more clear, spiritual, effectual, complete, comfortable, continuing, and every way excelling God's Old Covenant with Israel.
Fifthly, That the Obedience required to the Keeping of this Covenant, was purely Evangelical. For, as hath been explained; 1. The fountain of this Obedience was to be true Faith in Jesus Christ: without which no obedience can be acceptable to God as hath been shown touching Keeping this Covenant by Faith. And Faith in Christ is an Evangelical root of Obedience. 2. The Properties of this Obedience, Sincerity, Integrity, and Constancy, are Evangelical Properties required in all true Gospel-Obedience. 3. The Notion or Consideration in which Obedience was required of Israel, viz. Not as an Antecedent, but as a Consequent Condition of the Covenant; Not as performable from our own, but from Christ's ability; not as opposite, but subservient to Grace and Faith; Not as a Con-cause, with Faith, of our Justification, but as a fruit or effect of Justifying Faith: I say, this Notion or Consideration of Obedience is also plainly Evangelical. So that the Obedience of Israel in the General and for the substance of it was, as ours is, Evangelical: and The Old Testament was Gospel, as well as the New.
Sixthly, That, Israel's Obedience for keeping this Sinai- Covenant, was not to be Israel's righteousness before God. This follows also upon the former: for Israel's Obedience being purely Evangelical: it is an effect of true Justifying Faith, evidencing and demonstrating the truth and life thereof: but, neither the Matter of their Righteousness, as perfect personal Obedience once was the Matter of man's righteousness, under the Covenant of works in innocence: Nor the Instrumental Mean of their Justification, which is Faiths sole prerogative.
Seventhly, That, Exactness of Obedience was imposed upon Israel by this Covenant, with much sweetness and Comfortableness. Not with such rigor as upon Adam in innocence, when the least failing was an utter breach of Covenant under pain of death without mercy: but with such Evangelical Moderation and sweetness, that though Exactness be required, yet uprightness is accepted through Faith in Jesus Christ, and all failings covered and pardoned in him. And therefore this Covenant was an easy yoke in comparison of the Covenant of works, as to the Substance of Obedience in the General: though in regard of the Particular imposition of Ceremonies, it was a yoke which the Jews were at last not able to bear. All which being done away in Christ, Christ's New Testament-yoke is easy, and his burden light.
Thus of Israel's second Covenant-Condition, viz. To Keep Covenant with God by true Faith in Christ, and Sincere entire constant Obedience.
III. Lastly, To repent and return again to the Lord their God, in case of any failing, either in being his Covenant-people, or in keeping his Covenant by true Faith and Obedience. This the last condition at least implicitly imposed upon, and restipulated by Israel in this Covenant. For clearing of which, note: 1. What Repentance is. 2. That God in this Covenant Conditioned with Israel to repent in case of any failings or miscarriages against this Holy Covenant. 3. Inferences hence resulting.
1. What Repentance is. Omitting the Denominations or several Names given to Repentance both in Old and New Testament: as also the Synonimous expressions and phrases whereby the Holy-Ghost sets it forth with great variety, All which would add much light and luster to Repentance, were the Common-place of Repentance here to be handled, (which is besides my intention:) I say omitting these for brevity sake, Consider we, 1. The Sorts. 2. The Nature of Repentance so far as seems necessary for opening this Covenant-Condition of Israel's Repentance.
(1) The Sorts of Repentance are many and various: But Sinners Repentance towards God, is principally of two sorts, viz. 1. More General and Common both to Elect and Reprobate persons, viz. A Repentance, arising from the Knowledge and Faith of God the Creator's omnipotency, (sometimes manifesting itself even in the virtues and Miracles of Christ,) and from fear of Punishments: whereby the heart is smitten with some kind of remorse and grief for sin: and some Outward expressions or Testifications thereof are made, as by confessing sin, humbling for sin with weeping, Fasting, Sackcloth, Ashes, &c. Thus Ahab repented: thus Ninevoh repented; thus Judas repented; and thus Christ saith Tyre and Sidon would long ago have repented in Sackcloth and ashes, if the mighty works had been done in them, which were done in Chorazin and Bethsaida. This sort of repentance (as some acutely learned judge) is required before saving Faith in Christ, and sometimes exists without subsequent Faith in Christ, and is clearly distinguished from it, as, Repent ye, and believe the Gospel. — Testifying Repentance towards God, and Faith in Jesus Christ. — Not laying again the foundation of repentance from dead works, and of Faith towards God. And this Repentance is previous and preparatory to the other Repentance and unto Faith; whereupon some call this, Poenitentiam Primam, The first Repentance: the other, Poenitentiam Secundam, The Second Repentance. 2. More special and peculiar to God's Elect only. viz. A Repentance, Arising from true Faith in Jesus Christ the Savior, or at least inseparably accompanying the same: which Faith and Repentance have no foundation in man, as the former have, but are the mere gifts of God. This is called, Repentance unto life: and Repentance unto Salvation: because it is the certain way for sinners to life and salvation by Jesus Christ. Now God conditioning with Israel that they should Repent, took in both sorts: but especially and primarily intending this later, whereunto the former Repentance was but preparatory.
(2) The Nature of true Repentance in this second sense, may be thus described, Repentance is a Grace of God, whereby a sinner, after true Sense of sin, and Godly sorrow for sin, is changed and converted in heart and life, from sin to God. This description of Repentance I have formerly in another Treatise, 1. Explained and confirmed by Scriptures, according to the several branches of it. 2. Improved in a way of Trial of the truth of Repentance, by certain Characters of true Repentance comprised in this Description of repentance. Especially. ( 1 ) Conviction and true sense of sin. ( 2 ) Contrition of heart, and true godly sorrow for sin. (3) Conversion and true change of heart and life from sin. Touching all which, I refer the Reader to what I have there written for his fuller Satisfaction: because I hasten forward.
2. That God in this Covenant either explicitly, or at least implicitly Conditioned with Israel, their Repentance and returning again unto him, in case of any failings or offenses against his Covenant: may be evinced by these Particulars, viz.
(1) Repentance in case of any sinful failings against this Covenant is a Duty implicitly enjoined to Israel in the first Commandment of this Covenant: as hath been manifested. For this Commandment required Israel, To have the only true God JEHOVAH alone as their Covenant-God in and through Jesus Christ: and to worship him as such accordingly. This worship of God consisted (as in other, so) in this Duty particularly, viz. In an holy carefulness to please their God in all things: as also consequently in Grief and Sorrow of heart and spirit with unfeigned Repentance, for every their offending of him: As did David, and Ephraim, under this Old-Covenant.
(2) As soon as Israel had sinned against this Covenant, and that most grossly, in the idolatrous Calf made and worshipped while Moses was up in the Mount with God, the Lord in his rich mercy and compassion used sundry means of reclaiming and reforming them by true Repentance. Which evidenceth, How much God willed their Repentance: and How agreeable it was to his Covenant which they had broken and transgressed, that they should repent. He would never have used Means to bring them to true Repentance, had he not in this Covenant, in case of failings, intended their Repentance. Now these Means and way he used:
He gave Moses (their typical Mediator) occasion of interceding for them, that they might not presently be destroyed. For, He declared their sins to Moses now in the Mount with God: Whereupon Moses intercedes for them, and God spared them according to his Prayer.
He sent Moses to convince them of their sin, and of the extreme Haynousness of it. Which Moses effected, 1. Symbolically, by breaking the two Tables of the Covenant, at the skirt of the Mount in the fight of Israel: thereby signifying to them that they had already sinned so grievously, that they had broken God's Covenant. 2. Really, ( 1 ) By utter Abolition of their idol: grinding it to powder, strawing it on the water that came out of the Rock, and making the people drink it, that so the detestable Idol might go into the very draught. ( 2 ) By sharp Reprehension of Aaron, for bringing this sin upon Israel by making the Call. (3) By severe Execution done upon the principal offenders by the sword of the Levites, to the destruction of 3000. persons. (4) By his earnest and most zealous interceding with the Lord afterwards for their Pardon, Oh this people have sinned a great sin, and have made them God's of Gold: yet now, if thou wilt, forgive their sin: and if not, blot me I pray thee out of thy Book which thou hast written.
He took course to humble them for their sin; ( 1 ) Partly, by refusing to go with them any longer in the midst of them, only he would send his Angel before them. ( 2 ) Partly by Moses his removing of the Tabernacle the Sign of God's presence, and pitching it without the Camp, afar off from the Camp.
The People humbling themselves hereupon, and Repenting, The LORD proclaims himself; The LORD, the LORD God, Merciful and Gracious, Long-suffering and abundant in Goodness and Truth▪ Keeping Mercy for thousands, forgiving iniquity, and transgression and sin, viz. to the truly penitent. Which done, He again immediately renews his Covenant with them, to give them Canaan, and to drive out the inhabitants thereof from before Israel.
(3) The LORD in all after-ages from Moses till the Death of Jesus Christ their only true Messiah, according to his great Patience and Long-suffering gave them space for Repenting, and according to his rich grace gave them both Ordinary and Extraordinary Means of Repentance. 1. Ordinary, by the Ministry of the Priests: who, besides their Expositions of the Law, tending to convince and humble them for sin, offered daily Sacrifices, which were as a Continual Remembrance of their sins, and an Arraignment of them daily for sin before the Lord: yea, herein Israel did daily confess, their sins, and that for them they deserved to die the Death like those slain Sacrifices, and that their sins could not be purged away, but by the Death of Jesus Christ the true Sacrifice. 2. Extraordinary, by the Ministry of The Prophets, John the Baptist, and Jesus Christ himself. ( 1 ) The Prophets were Ministers raised up extraordinarily by God for reducing Israel to himself from their rebellions by repentance. — Many years didst thou forbear them, (Hebr. didst-thou-protract over them ), and testifyedst against them by thy Spirit in the hands of thy Prophets. How oft did he invite and importune them to repent by his Prophets? As, by Isaiah, Isai. 1. 16. to 21. Jeremiah, Ier. 3. 1, 7, 22, &c. & 4 1, 2. Ezekiel, Ezek. 18. 21, 27, 28. 30, 31, 32. & 33. 11, 12, 15, 16. Hosea, Hos. 6. 1, 2, 3. with 5. 15. & 14. 1, 2, &c. Joel, Io. 2. 12, 13, 15, 16, 17. Amos, Am. 4. 6. to 13. Zechariah, Zech. 1. 2, 3, 4, 5, 6. and Malachi, chap. 4, 5, 6. ( 2 ) John the Baptist the Harbinger of Christ, preparing his way before him, was an extraordinary Prophet, yea greater then any former Prophet, in that he pointed out the Lamb of God present with his finger. This John Preached Repentance to Israel both by his Doctrine, and Practice. (3) Jesus Christ himself, that Great Prophet of Prophets, came last of all, Preaching to Israel; Repent, for the Kingdom of Heaven is at hand. — Except ye repent, yea shall all likewise perish.
Now to what End did God vouchsafe Israel all along under this Sinai-Covenant the Old Testament, such Space and Means of Repenting: but that by this Covenant he conditioned and required their Repentance?
(4) The Lord Promised for future to accept and pardon his people Israel, Repenting for their miscarriages against his Covenant. And his Promises made to their Repenting, implied his will and pleasure that they should repent.
(5) God Promised also to Circumcise their heart, that they might love him, turn to him, and obey him. This implied also his Conditioning their repentance in this Covenant; yea he turned and instructed Ephraim, so that he repented, &c.
(6) The Lord was wont to estrange himself from Israel under this Covenant, whilst they went on in their sins impenitent. Their sins were odious to him: but their impenitency under their sins made them double odious and abominable. Because impenitency was so extremely against his Covenant.
(7) Finally, The Lord was pleased most graciously to accept and pardon his repenting People Israel, embracing them with dearest arms of his wonted favor. Because their Repentance was so pleasing to him, and so agreeable to his Covenant.
3. Inferences Hence;
(1.) How plain is it, That this Covenant at Mount Sinai was a Gospel Administration: because in case of Israel's failing therein it conditioned and called for their Repenting! Repentance is a pure Evangelical Condition and Duty, pressed often in the Gospel-Doctrine of Old and New Testament, as hath been already shown: whereas the Law, that is, The Covenant of works, admits of no Repentance at all, no not in the least case of failing in Covenant-Duties but denounces Death without Mercy for the smallest transgression. So then the Sinai-Covenant, was a Covenant of Faith Evangelical, not a Covenant of Works Legal.
(2.) That common Distinction of Repentance into Legal and Evangelical had need to be wisely and warily understood. For, 1. If by Legal Repentance such repentance be understood, as is wrought by the Law, or Covenant of the ten Commandments as dispensed by Moses; that being a pure Evangelical Administration, Repentance wrought thereby must needs be Evangelical also. And therefore in this sense the distinction is not logical and proper, because thus the Members of the Distinction, viz. Legal and Evangelical are not duly opposite and contradistinct one to another. And yet, I doubt, this is the usual notion of most in this Distinction, but questionless a gross mistake. 2. If they understand by Legal Repentance, such Repentance as the Law of works required before the Fall: Such Repentance the Law or Covenant-works properly allows not, admits not in any Case. 3 But if by Legal Repentance they in •… end such Common and General Repentance upon consideration of God as Creator and Supreme Judge and fear of punishment, arising from the ten Commandments, or anything in them, as abstracted from Moses Administration thereof: then the Distinction may be tolerated, as implying, A General servile Repentance from fear of God the Creator, and a Special filial Repentance from Faith in God the Redeemer.
(3) How Great was God's Covenant-Mercy to Israel even in this terrible Sinai- administration, in Granting liberty of Repenting in case of Covenant-miscarriages. Such mercy, was not vouchsafed at all under the Covenant of works: nor vouchsafed so clearly in any fore-going Administration of the Covenant of Faith. His favor was herein therefore the greater to Israel, But how much more to the New Israel of God under the New Testament, to whom God hath revealed most fully this liberty of Repenting. It is not only our great Duty, to repent: but our great Privilege, that we may repent.
(4.) How justly did the Lord multiply and aggravate his Complaints against Israel by his Prophets under the Old Testament for their Impenitency, hardness of heart, and refusing to return to God! Because their Covenant-failings were many: and in such cases it was God's Covenant-Condition that they should repent.
(5.) Not only Unbelief and Disobedience, but also Impenitency, a Counterfeit Repentance in Israel was Covenant-breaking with God. Repentance was Covenant-keeping: Impenitency and Counterfeit Repentance was consequently Covenant-breaking. And shall not our Impenitency, &c. under the New Testament be Covenant-breaking much more?
(6.) Hence, When Israel solemnly repented of public sins, they were wont to renew their Covenant with their God, therein a fresh promising their sincere Reformation. Why? Because God's Covenant called for true Repenting in case of miscarriages: therefore when they solemnly set about Repenting and Reformation, to testify their Duty and Engage themselves more vigorously thereunto, they renewed Covenant with God the ground of such Repenting. And therefore when any Church now under the New Testament is upon public Repenting and Reforming, it is a most proper and helpful course to enterprize the same by this Gospel practice of Renewing Covenant with God: as is the Manner of the true Reformed Churches.
(7) Finally, Israel's Duty, May be our Justification. If under the Old Testament Israel was to repent in case of failings in Covenant-observances, wherein Repentance was urged more sparingly: How much more ought we to repent of all our failings under the New-Covenant, wherein Repentance is required more abundandtly?
General Rules, for the right understanding and keeping of the Ten Commandments.
THE Sinai- Laws, The Ten Commandmens, are very Spiritual. Paul testifies, We know that the Law is Spiritual, but I am carnal; How is the Law Spiritual? Not in Origen's sense, The Law is Spiritual, that is, It is not to be understood Literally; but Spiritually in an Allegorical sense. This is a dangerous interpretation, and besides the Apostle's intention. Here Spiritual, is op posed to Carnal. Pareus said well: Its called Spiritual, because it prescribes a Spiritual, that is, an evangelical and Divine integrity to men. The Spirituality of this Law, the Ten Commandments is very eminent; The Author, Matter, Object, and End thereof being all Spiritual. 1. The Author, God: now God is a Spirit. Yea as one saith, He is the most spiritual Spirit. Above all Spirits. But we call him a spirit: because we have not an higher word to express him by. And these Ten Commandments are a most lively character or Expressure of God's most holy and Righteous will. 2. The Matter is spiritual which is here Commanded viz. Entire Love to God and to our neighbor both elicit and imperate, inwardly conceived and outwardly expressed. Theres an inward spirituality as well as Outward Letter, of Du-ty in every Commandment. 3. The Object is Spiritual about which these Commandments are conversant: viz. The soul and spirit of a man. They reach all the faculties of the Soul, all the affections of the Heart, and all the acts of them: as well as the Body, Senses, Parts, Acts, Words and Gestures thereof. These we must keep with our Spirits as well as with our Bodies. 4. The end is spiritual. That, as the true worshippers, we might worship God in Spirit and Truth, and live Spiritually to him in all Holiness, and Righteousness.
THis Law of the Ten Commandments (though laid down throughout by a Synecdoche of the part) is perfect complete and most Comprehensive. David notably testifies this, The Law of the LORD, that is perfect — I have seen an end of all Perfection, but thy Commandment is exceeding broad. No perfection here below like the Perfection of God's Law. Its perfect in, 1 Wisdom, Deut. 4. 5, 6. 2. Righteousness, Deut. 4. 8. Rom. 7. 12. 3. Incomprehensiveness, a perfect discoverer of fin: a perfect Rule of Universal Righteousness towards God, man, and ones own self. It is so perfect Extensively and Intensively in every regard, that it obligeth All persons (that come to the knowledge of it) in their whole man, soul and body to be fully conform to all Holiness and Righteousness, for kind and degree therein required, and that at •… ll times even forever, More Particularly the Perfection and Comprehensiveness of it is evident in these respects. For,
First, When any Duty is Commanded herein, under that General, all Specials, Individuals and all degrees thereof, Outward and inward together with all Causes, Means, Helps, Occasions and Signs thereof, are Commanded also. This Law is so Spiritual and Perfect, that it reacheth not only to all outward Acts in Deed, Word, Gesture, &c. but to all inward acts of heart and Spirit also requiring the utmost Perfection of every Duty, Outward and Inward, for Parts and Degrees. Thus in the first Commandment, being commanded to have the LORD alone for our God, we are therein commanded also to know him, to acknowledge him, to believe in him, to fear him, to love him with all our Heart, Soul, Mind and Might, &c. To know and accept Christ: that the Lord may be our God in him. To signify and prosess the Faith in God through Christ, and true love and obedience to him: Not smothering God's graces in us, but sincerely manifesting them for God's glory, our own satisfaction, and others imitation. We are to provide things honest not only in the sight of God, but of all men. Means useful for furtherance of all Duties, are; 1. The word preached, instructing and encouraging unto Duty. 2. The Sacraments dispensed, obliging to and strengthening for Duty, from our Communion with, and nourishment by Christ therein. 3. Prayer, fetching all ability from God, having no sufficiency of ourselves. 4. Good company, Society of God's people, inciting to love and good works. Such David's delight. Depart from me ye evil-doers, for I will keep the Commandments of my God, Psal. 19. 115. Thus in the fourth Commandment, The Sabbath is not only to be sanctified, by an outward Holy Rest; but also by all Religious Duties, publicly and privately, Counting the Sabbath a delight, not doing our own ways, nor finding our own pleasure; nor speaking our own words: by Remembering the Sabbath, to prepare for it aforehand that it may be duly Sanctified, &c. Like be said of all other Commands.
Secondly, When any sin is forbidden in any Commandment; Under that General sin expressed, All the specials, sorts, individuals and degrees of that sin, together with all the Causes, Means, Inlets, Occasions, Provocations or Appearances thereof, or fellowship with others therein, are forbidden. Thus in the second Commandment, not only Imagemaking and worshipping is sorbidden: but also all superstitious devices of men, Acts 17. 22. Col. 2. 21, 22, 23. All tolerating of false Religion, Deut. 13. 6. to 12. Zech. 13. 2, 3. Rev. 2. 2, 14, 15, 20. & 17. 12. 16, 17. All contempt or neglect of God's true worship and ordinances, &c. Mat. 22. 5. Mal. 1. 7. 13. Exod. 4. 24. 25, 26. Thus in the fifth Commandment, the not relieving of Necessitous Parents, under pretence of Gifts to the Temple, is condemned, as a dishonoring of them. Thus in the sixth Commandment, under the term of Killing and Murder, all Causeless rash anger, and like wrathful words or expressions are forbidden. Thus in the seventh Commandment, under the gross name and sin of Adultery, all lustful looks, and all lustful thoughts are condemned by our Blessed Savior. Whence we may learn, That we are to count no sin small.
In reference to these two branches of this sixth Rule, there is a notable passage in Peter Martyr, saying; Further we must observe, All the Commandments of God, to command or forbid something. And they Command not only that something be done lightly, but that it be done with all the soul, and with all the heart, and with all the strength and most accurately: that there should be nothing at all in us, which should not obey the divine will. And what they forbid, they not only forbid it that it be not done by us: but also that there should not be left in us, so much as an Affection or propension unto it. And therefore God hath said, Thou shalt not Covet: that with mind, will, and even all the parts both of soul and body we should abhor those things, which God hath prohibited. And thus these two Commandments mutually answer one another, Thou shalt love the LORD thy God with all thy soul, with all thine heart, &c. which is to be repeated in all the Precepts Commanding anything: And the last, Thou shalt not Covet, which in like sort is to be understood in all things which are forbidden. Wherefore the Energy and (as I may say) the Soul of the Law is understood to be in these two Commandments, as without which the rest of God's Commandments cannot be full and perfect.
Thirdly, When any sin is expressly forbidden, the Contrary Duty is implicitly commanded: and contrariwise, when any Duty is expressly required, the Contrary sin is Implicitly prohibited. This flows from the Law of Contraries, which are still to be understood by a like parity and proportion of Reason. Thus, in the sixth Commandment, Where the gross act of Murder, Tongue-Murder and Heart-murder, are forbidden: The contrary present Reconcilement to an offended brother, and speedy agreement with an adversary, is commanded. Thus, in the seventh Commandment, not only adulterous acts, adulterous looks, and adulterous thoughts, are forbidden: but the cutting off of all occasions of such offenses, though as dear as right-eye or right hand, is contrariwise commanded. So, in the eighth Commandment, As the sin of stealing is forbidden: so the contrary Duty of diligent labor, that we may have to give the needy, is Commanded. And so, in the third Commandment. As Perjury, Rash-Swearing, Swearing by Creatures, &c. are forbidden: So the Contrary Duty of true sober inoffensive Communication is Commanded. Hence, The Distinction of the Commandments into Affirmative, as the fourth and fifth: and Negative, as all the rest, is not a Distinction of the thing, but of the Manner of expression. Every Affirmative implies his Negative, and every Negative his Affirmative.
Fourthly, When the Duties or Sins of Relatives are commanded or forbidden, the Answerable Duties or Sins of Correlatives are commanded or forbidden proportionably. This flows from the Law of Relations and Relatives, which have still a reciprocal respect one to another: and cannot consist without one another. Thus in the fifth Commandment, As children must honor and obey Father and Mother: So parents are charged not to provoke their children to wrath, but to bring them up in the nurture and admonition of the Lord. As Servants must obey their Masters reverently, sincerely, heartily, willingly: So Masters must do the same thing, forbear threatening, give unto them what is right, &c. As wives must be subject to their husbands, &c. so husbands must love their wives, &c.
Fifthly, When any Promise is expressed for well-doing, the Contrary threatening is implied to the opposite evil-doing: and so contrariwise. Thus, As long life is promised to them that honor father and mother: so untimely death is threatened to them that mock and despise their parents. So, As God threatens, not to hold him guiltless that taketh his name in vain: on the other hand, he promiseth to him a place in his Church Militant and Triumphant that honoreth and reverently useth his Name. And in the second Commandment, both the Promise to pure worsh ppers, and the threatening to false idolatrous worshippers, are expressed.
Sixthly, What is commanded or forbidden to ourselves in our places, we are obliged in our place and calling to endeavor that it may be performed, or forborne by others according to the Duty of their places and callings. Thus Governors of Families must not only Sanctify the Sabbath themselves: but also take care that their children, servants, and strangers within their gates Sanctify it also. Parents and Magistrates must not only worship and serve the true God only themselves: but take care that their Families and Subjects do the like with them. Christians, as they must not suffer sin upon themselves: nor must they suffer it upon their brethren without due reproof.
Seventhly, According to our Places and Callings, we should help others to perform their Duties commanded them: and avoid all fellowship in their sins forbidden them. Thus, Ministers should ministerially be helpers of the people's joy, graces and gracious exercises; and People should edify and comfort one another, provoking each other to love and good works, &c. Thus also Ministers should be singularly vigilant against all Partaking in other men's sins, either by laying hands suddenly upon any unworthy persons desiring ordination, or by any miscarriage in Doctrine or Conversation in their Ministerial Course, to the Spiritual corrupting of the flock: And in like sort, Every of the people should studiously eschew all fellowship with the unfruitful works of darkness in any, but rather reprove them: We must neither be Principals, nor Accessories in Sinning. Actors and Consenters are alike guilty and punishable.
Now, because, The guilt of other Sins may be contracted upon our own Consciences Many ways; And the clearing of this will add much light and furtherance to the due Knowing and Observing of all the Commandments: here I shall briefly explain this Partnership in Sin. We are in danger of having fellowship with others in their Sins, chiefly three ways, viz. Before, In, After the Sin. I. Before, In Breeding the Sins of others. As, 1. By Permitting others sins to be, which Might and ought to be prevented. He that can, and ought, and yet will not, hinder others sins: in effect commands them, and partakes of them. As, Magistrates; Ministers; Parents: especially are apt to do. 2. By becoming Patterns or Examples in Sin, before others. And the more Eminent any person is: the more dangerous will be his evil example, 1 Sam. 2. 12. to 18. Gal. 2. 11, 12, 13. 3. By Provoking and inciting unto sin, ( 1 ) Through insinuating allurements, Prov. 1. 10, &c. & 7. 10, &c. Gen. 3. 1. to 7. 1 King. 12. 28. to the end. Isai. 56. ult. Rev. 17. 4, 5. ( 2 ) Through corrupting Counsel, Rev. 2. 14. with Numb. 25. 1, &c. 1 King 13. 15, &c. 2 Sam. 13. 1, &c. 2 Chron. 22. 3, 4. ( 3 ) Through importunate instigation unto sin, 1 King. 21. 25. Psal. 137. 7. Obad. 11. 12. Act. 26. 11. Gal. 5. 26 4. By wicked Precept, or Commands, 2 Sam. 11. 15, 16, 17. with 12. 9. 1 Sam. 22. 18, 19. 2 Sam. 13. 28, 29. especially in making and executing wicked Laws and edicts publicly, Isai. 10. 1, 2, 3. Dan. 3. 4, 5, 6. & 6. 7, 8, 9. II. In the Production or bringing forth of others Sins into Act. As Instruments, Consenters, or Confederates. 1. As Instruments, 1 Sam. 22. 18, 19. 2 Sam 11. 15, 16, 17. Dan. 3. 20, 21, 22. Matth. 2. 16. 2. As Consenters to the act of sin, Act. 8. 1. with 22. 20. Such Consent is declared, ( 1 ) By Symbolizing Actions. Saul shown his Consent to Stevens Death, by keeping the Rayment of them that slew him, Act. 22. 20. ( 2 ) By words, Matth. 27. 22, 23. Act. 26. 10. ( 3 ) By Silence, Levite. 19. 17. 1 King. 1. 6. Ezek. 33 8. ( 4 ) By Needless Presence amongst offenders, whereby they are animated and countenanced the more in their offensive acts, Revel. 18. 4. Psal 26. 4, 5, 6. 3. As Confederates in sinful actions, Psal. 83 3. to 9. Prov. 1. 10, &c. Psal. 50. 18, Act. 4. 25, 26, 27, 28. & 9. 1, &c. Thus receivers become guilty of theft, by confederating with thieves: Bawds of Adultery, by confederating with Whores, &c. III. After the Acting of Sin and bringing it forth, by Nourishing or Nursing it up. And this is done; 1. When we grieve not at the fins of others, which ought to be lamented, 1 Cor. 5. 1, 2, &c. with Psal. 119. 136. & 2 Pet. 2. 7, 8. 2. When we conceal the sins of others, which ought to be revealed, Levite 5. 1. Deut. 13. 6 8. & 21. 7. 3. When we Approve the sin of others, which ought to be Reproved and Condemned: which Approbation of others sins is done, ( 1 ) By delighting, or taking pleasure in the Sinful acts and Actors, Ier. 5. 31. Rom. 1. 32. Hos. 4. 8. ( 2 ) By countenancing the Sin of others, 1 Cor 8. 9, 10, 11. Neh. 13. 17. ( 3 ) By commending and applauding the sins of others, which should be condemned, Prov. 24. 24. ( 4 ) By defending, justifying, excusing or extenuating others sins, beyond the bounds of judgment or charity, Judge. 20. 13, 14. Prov. 17. 15.
By all these Instances the admirable Perfection and Comprehensiveness of this Law of the ten Commandments both extensively and Intensively, is very evident. So that though the words be few, the Sense is much. And all the Commandments are laid down by God, and are to be understood of us, By a Synecdoche of the part for the whole; without which consideration we shall never reach the sense of the Decalogue. Which Synecdoche we shall best understand, by observing diligently the particular intent and scope of every several Commandment.
THese ten Commandments are clearly and perfectly distinct one from another, in respect of the Matters or Doctrines therein comprised. But they are so nearly linked together, and so inseparably depending one upon another, in respect of Practice, that no one can be perfectly obeyed, unless all be obeyed, and he that breaks one Commandment, transgresseth the whole Law. As he that breaks but one link of a gold-chain, breaks the whole chain. Thus, a man cannot profane the Sabbath, but in so doing. He contemns the Lord his God, contrary to the first Commandment: He despiseth God's true worship, contrary to the second Commandment: and he takes God's name in vain, not reverencing his Authority and Ordinances aright, contrary to the third Commandment.
THe Commandments and obedience of the first Table, have a singular Preeminence and Predominancy over the Commandments and obedience of the second Table. That is, 1. Where the Obedience of both cannot at once stand together, Our obedience to the Commands of the Second Table must give place to our obedience to the Commands of the First Table. The lesser Commandment must give way to the greater and weightier. Because, The First Table hath immediate reference to God, The Second hath immediate respect to our neighbor. And we are to love our neighbor for God, not God for our neighbor: our love to God is the ground of our love to our neighbor, 1 John. 4. 20. & 5. 1, 2. Our love to our neighbor a Testimony of our love to God, Rom. 13. 8, &c. So that the first Table is of greater dignity, and hath a nobler End; the End of the second Table being regulated by it. The Duties of the First Table are more excellent, and the breaches of it more grievous, 1 Sam. 2. 25. whereupon (as Peter Martyr observes) Luther in his Catechism did prudently repeat the end of the first Table to every Precept of the second, thus; Because God is to be beloved with all thine heart, and all thy soul, Thou shalt not Kill: Because God is to be loved with all thine heart, and all thy soul, Thou shalt not commit adultery, &c. Besides, The Duties of the second Table are not so durable as those of the first. As Luther said, well; What is the Second Table without the first? For the second Table is of short time, Parents cease, Our bodies, wife, children, household, possessions cease: but the Matters of the First •… able shall not cease. Thus Christ teacheth; that Father, Mother, Wife, Children, Brethren, Sisters, yea and a man's own life is to be hated, for Christ, that we may be his disciples, that is, when both cannot be loved together, when these come into opposition against Christ, or Competition with Christ. So Inferiors are to obey their Parents and Superiors: but only in the Lord. Therefore when Superiors Command anything which is Contrary to the Lord, As when the Jewish Rulers forbad the Apostles to preach anymore in the Name of Christ, when Christ had commanded them so to preach; when Nebuchadnezzar Commanded the three Jews to worship his idolatrous golden image, which was Contrary to God's Command▪ when Darius had made a Decree, that whosoever should ask anything of God or man for thirty days, except of himself, should be cast into the Den of Lions, which was contrary to the Duty of God's daily worship by him required, &c. In such cases, It is just in the sight of God to hearken unto God, rather then to man. For the Obedience of the second Table must not be Opposite, but Subordinate to the Obedience of the First Table. 2. But notwithstanding, The Ceremonials and Positive Commandments of the First Table, yield to the Morals of the Second Table. And this, Because God will have Mercy, and not Sacrifice: that is, Rather Mercy then Sacrifice, when both cannot stand together. Thus, To feed the hungry and thirsty, though an enemy, is a Moral Duty of the 2 nd Table: That Priests only should eat the Shew-bread, was a Ceremonial pertaining to the First Table: yet David, in his hunger and necessity, did eat the Shew-bread, The Things Consecrated should not be converted to common use, was a Ceremonial pertaining to the first Table: The Subjects arming and assisting the chief Magistrate in case of necessity is a Moral of the second Table: Hereupon Abimelech the Priest armed David, the chief Captain of King Saul's Army, in his necessity, with Goliath's sword, though consecrated. So, the Sanctifying of the Seventh day Sabbath by resting from servile work therein, was a Positively Moral Commandment of the First Table: Preservation of life, by preparing necessary food, or by defense against enemies, &c. is a necessary Moral Duty of the Second Table: Hereupon the Apostles being hungry, rubbed the ears of corn and did eat them, as they went through the corn fields on the Sabbath day; and the Maccabees resolved to defend their lives by fighting with their enemies, though on the Sabbath-day. Like is to be said, of Healing a Sick-person on the Sabbath day, of Quenching fire in an house, lifting an Ox or Ass, &c. out of a pit, foddering them, or leading them out of the water on the Sabbath-day. And upon this account, three sorts of servile and laborious works are allowable on the Sabbath-day, whereon we ought to rest, viz. 1. Works of Piety not only the very acts of pious worship themselves, which are laborious, as Preaching the Word, &c. but also such other works as are subservient to God's worship, as the Priests killing the Sacrifices, blowing the Trumpets to gather the assembly together, our ringing of a Bell to that end, &c. 2. Works of Necessity; as Fighting with enemies for our own defense, Quenching of fire, &c. 3. Works of Charity; as Feeding the hungry, &c.
THe First Commandment, and the Obedience thereof, must be the Ground and End of Obedience to all the rest of the Commandments. This Commandment must give light to the whole Decalogue. For, we must perform all the rest, from the true Faith and love which we have to God, and the sincere affection which we bear to his worship: else all we do is but hypocrisy. And we must do all for God, and for his Glory, as the Apostle directs; else all we do is Self-seeking. For of him, and through him, and to him, are all things. All true obedience to every other Commandment must be, From God, as the Principal Motive; and For God, as the ultimate End. Hence Luther notably; All flow from that great Ocean of the First Commandment, and flow back into it again, &c.— The First Commandment contains in it all the rest. For he that keeps this, keeps all: and he that keeps not any, keeps not this, because his heart regards another thing then God alone. — All the Commandments are in the first Commandment as in their Head. For all sin is a Contempt of God, and hereupon contrary to the First Commandment, &c.
AS the General End and Scope of this Law of the ten Commandments, directs to the true Sense and right use of this whole Law: So the Particular immediate end of every Commandment, leads to the right Sense and use of that individual Commandment. 1. The General and Great End of the whole, is Jesus Christ promised under Types and Figures, together with life and righteousness by him through Faith, for Sinners: As hath been evinced. Hence, This is a Law of Faith, not of works: Is to be expounded Evangelically, not Legally: And, so far as not peculiarly restrained, to that people, to that Administration, and those times, remains of use to Christians now under the New Testament. So that this is, The Key of the Interpretation: which some not duly considering, have involved themselves and their Readers into many intricate puzzling doubts and difficulties: yea have engaged themselves in inevitable and yet unsufferable Errors. 2. The Particular Scope of every Particular Commandment, clearly observed, tends accurately to distinguish Commandment from Commandment, to describe the distinct sense of everyone of them, and their harmonious Connection and dependence one upon another. The peculiar Scope of each Commandment, See in the Analitical Table of the Decalogue formerly propounded, and then judge of the Sense of every Commandment.
INward worship of God is simply and always necessary, and by itself is acceptable to God in Jesus Christ: Outward worship is not simply and always necessary, nor doth it please God by itself, but as it ariseth from inward worship, and as it is not repugnant to the Glory of God, and love of our neighbor. We must distinguish betwixt Inward and Outward worship. The inward worship of God, by knowing him, believing in him, loving him, fearing him, &c. By performance of outward worship, with sincerity, integrity, and spiritualness of Heart, By inward and upright reverence of heart to his Name, By inward delighting in his Sabbaths, &c. is simply and always necessary, admits of no Dispensation, and highly pleaseth God, who calls for the Heart and Spirit. This the Life and Soul of all worship. Outward worship public or private is not always necessary; A Christian need not always be hearing, always praying, &c. but in their seasons: and the most Eminent seasons of outward worship admit of dispensations. A man may leave the outward worship, To defend himself against Enemies, to Quench a sudden fire, &c. And no outward worship can please God, without the inward: being mere hypocrisy; and so, extremely abhorred of God, Ye Hypocrites, well did Isaiah Prophesy of you, saying; This people draweth nigh unto me with their mouth, and honoreth me with their lips: but their heart is far from me, &c. Hence, We are never to rest in the outward worship, without the inward.
THe Duties herein commanded are Perpetual, to be practiced as the Lord gives Opportunity and calleth thereunto: But all sins here forbidden are to be declined, and that both always, and at all times. What Good the Lord Commands in any of these precepts, is always our Duty, (as To Sanctify his Sabbath-day, To honor superiors; ) yet such Duty is not to be acted or done at all times, (works of Necessity and of Charity dispense with the Sanctification of the Sabbath, and the office of Magistracy or Ministry may sometimes suspend the Duties of the fifth Commandment ): But what Evil the Lord forbids is at no time to be acted, no not upon any pretence whatsoever of obtaining the greatest Good. Circumstances may sometimes so dispense with Duties required, that they may be omitted: but no Circumstances can render evil forbidden, lawful to be acted. This Rule some express thus, Affirmative Precepts bind always, but not to every Particular time: Negative Precepts bind always, and to every particular of time.
ONe and the same Duty or Sin may be commanded or forbidden in several Commandments, under several respects and Considerations. This is the rather to be noted, that so the precise bounds and proper limits of every Commandment may be preserved distinct and entire, though commanding or forbidding the same things, whilst it is upon different grounds, and for different Ends. Thus, Idleness is forbidden; In the fourth Commandment, As Contrary to the Sanctification of the Sabbath by religious exercises, The Idlemans Sabbath being but Sabbathum Asinorum, The Asses Sabbath, for by bare Rest and Idleness an Ass may keep the Sabbath as well as he; In the seventh Commandment, As an Occasion of lust and incontinency; and In the eighth Commandment, As an Occasion of beggary, want, &c. which induce men unto stealing. Thus, Covetousness is forbidden; In the First Commandment, As occasioning error from the faith of God, and as Idolatry with the Creature; In the fourth Commandment, as weary of the Sabbath, and distracting the heart in Sabbath-employments; In the sixth Commandment, as Destructive to man's life; And In the last Commandment, As opposite to true Contentment. Thus Lying, false Testimony, and Perjury are forbidden; In the third Commandment, As taking the name of God in vain; In the sixth Commandment, As unjust means of destroying our neighbors life; In the eighth Commandment, As taking away unjustly our brothers Goods; And In the ninth Commandment, As unjustly blasting our neighbors good-name, which to him is better, then precious ointment.
THe ten Commandments (comprizing not only Summarily all Morals, but also reductively all Ceremonials and Judicials, •… were given at Mount Sinai, Not Absolutely as a Law, But Relat •… vely as a Covenant. 1. That the ten Commandments do summarily Comprize in them all Morals; Reductively All Ceremonials, and Judicials, hath been formerly noted. And to these ten word •… learned writers Reduce all Morals, Ceremonials, and Judicials. Thus Calvin by way of Harmony, Ranks all these in the Books of Moses after the Promulgation of the Law, to these ten Words, and so expounds them. And Cartwright refers, in a Table on purpose, all the Proverbs or Moral Aphorisms of Solomon, to the ten Commandments. It is to like effect noted by some of the Jewish Rabbins, That the Manner of the Hebrew writing in the Decalogue is somewhat singular; one and the same word having oft times three Accents: and this they suppose to be done, because Mountains of Sentences do hang upon the Decalogue: 2. That, The ten Commandments were given in this latitude, and that, not Absolutely as a Law, but Relatively as a Covenant; hath also been sufficiently cleared heretofore by many Arguments. Since the Fall, These ten Commandments were never given, but in a Covenant-way.
THe Covenant of the ten Commandments was given at Mount Sinai, not as a Covenant of Works, intending Justification and Life by Israel's own Doing, as the common mistake runs; but as a Covenant of Faith, Intending and Revealing Justification and Life by unfeigned supernatural Believing in Jesus Christ. Now for Evincing of this, I have formerly at large Stated this Question, refelled three Opinions repugnant hereunto, Proved this Assertion, and Answered the Contrary Objection, that might militate against the same. There See.
HEnce this Covenant of Faith the ten Commandments (in the forementioned latitude) had Jesus Christ, and life unto Sinners by him through Faith, for the Primary and more immediate Scope or End thereof; Requiring Obedience exactly, Discovering Sin completely, and Denouncing God's wrath for Sin Severely, that hereby Israel might be more powerfully Divorced from themselves, Conducted to Christ, and Directed in Christ. This Rule flows necessarily from the former. For, if this Covenant were such a Covenant of Faith, intending Justification and Life by believing in Christ: Consequently Jesus Christ, and Sinners Life by him, must needs be the chief more immediate End and Scope of this Covenant. As Justification by a man's own Doing, is the end of the Covenant of Works: So Justification by Christ, and believing in him, is the end of the Covenant of Faith. In this Rule Note, 1. The chief immediate End and Scope of this Covenant; viz. Christ and life by him for Sinners, through Faith. 2. God's Contrivance of this Covenants Administration in such sort, as might most effectually attain this End: viz, Therein ( 1 ) Requiring Obedience most exactly; ( 2 ) Discovering of Sin most Compleatly; ( 3 ) Denouncing of wrath for sin most severely; That thus by the clear view of their Sin and Misery they might be driven out of themselves, and from all Self-Confidence, unto Christ alone by Faith for life and righteousness, and might also be directed as by an exact Gospel-Rule how to walk with Christ in all integrity. But all these particulars have in effect been sufficiently spoken to before, though not in this very order. See there, The mysteriousness of this dispensation unfolded.
HEnce, Though this Covenant of the ten Commandments doth command duty, and forbid sin most exactly: yet it accepts Sincerity and Integrity in and through Jesus Christ, both in doing of good and eschewing of evil. This flows from the two last foregoing Rules. This Rule must needs stand. For, 1. If exactness were not required, the Highest degrees of performance were not Duty; the least contrary failings were not sin: those were not to be endeavored, nor these to be avoided. If integrity herein were not accepted in Christ: no obedience of believers since the fall could be accepted, for none, not the best can be ex •… ct; nor should this be a Covenant of Faith, wherein God is Merciful to his people, transgressions and failings, but a rigorous Covenant of Works. But this is contrary to what hath been already proved. 2. Under this Old Testament, David had many failings, but they are passed by, and his uprightness is accepted. Asa also had his miscarriages, yet they are covered, and his constant integrity commended. Israel had many and grievous sins upon them, especially Idolatry in the Calf of Aaron, and unbelief with murmuring against the Promised land: For that, God threatened to with-draw his presence from Israel; For this, God destroyed all that present generation in the Wilderness, except two persons, that they should never enter into Canaan. Notwithstanding, In the former case, God endeavors, both by denying his Presence, and removing the Tabernacle out of the Camp afar off, To humble them and bring them to repentance for their idolatry, and then, Israel repenting, reveals himself. The LORD, The LORD God, merciful, and gracious, long suffering and abundant in goodness and truth, Keeping mercy for thousands, Forgiving iniquity and transgression and sin; viz. to the penitent. Herein declaring how he would pardon their sins, and accept their integrity even under this exact Covenant And, In the later case, The integrity of Caleb and Joshua was accepted, who followed the LORD fully; not in exactness, but in uprightness: and they alone of that generation were possessed of Canaan after the Carkases of all the rest had fallen in the wilderness. 3. Finally, The many Sacrifices appointed under this Covenant, did, among other things, intimate thus much to Israel, that though they had many Corruptions in themselves, yet if they did sincerely repent and believe in Christ the true Sacrifice of Sacrifices, their sins should be purged away in his blood, their persons and services should be accepted in Christ.
HEnce, This Covenant of the ten Commandments, so far as it was not peculiarly limited and appropriated to the Jewish Church or Commonwealth, concerns all Christians whether unregenerate or Regenerate under the New Testament. This also flows from the third and fourth Rules. As it is in the general a Covenant of Faith in Christ: As Christ, Faith, and Justification by Faith in Christ, are the End of this Covenant: And as it is a Gospel-Rule of Faith and Obedience: It concerns Christians as well as Jews, The substance of the Covenant of faith in all ages being one and the same. But, as it erected Ceremonial worship, pointing out Christ to come afterwards: As it comprised Judicial Laws for the commonwealth of Israel, &c. Thus it was peculiar to Jews. But How far this Sinai-Law is Abrogated, or remains still in force to us now under the New Testament, hath been formerly discussed at large.
HEnce, The whole Performance of this Covenant of Faith the Ten Commandments, on God's part toward his People, and on his Peoples part towards God, is only in and through Jesus Christ. As this Covenant had its foundation upon Jesus Christ alone: so it is to have its accomplishment and Consummation, •… in and through Jesus Christ alone. 1. On God's part, all the Mercies and Covenant-blessings Promised, whether to his Jewish People Immediately, or to his Christian People Mediately, according to their proportionable Concernments therein, were to be performed and made good, in and through Jesus Christ alone. God made these Promises in Christ, of mere free-Grace: God makes good these Promises in Christ of mere faithfulness. All God's Promises in Christ are yea, and in him Amen. Christ is the Center, and Circumference