QUEST. XCIX. What rules are to be observed for the right understanding of the Ten Commandments?
ANSW. For the right understanding of the Ten Commandments, these rules are to be observed,
I. That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience, for ever, so as to require the utmost perfection of every duty, and to forbid the least decree of every sin.
This implies, that how unable soever we are to yield perfect obedience, yet it does not cease to be a duty. And though some sins are smaller than others, yet the least is contrary to the law of God; and therefore not to be committed by us.
II. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul, as well as words, works, and gestures.
This denotes that obedience ought to be performed in a spiritual manner. God is to be worshipped with our spirits; without which, all external modes of worship will avail nothing. Nevertheless, external worship is to be performed and expressed by words, works, and gestures; which supposes that our understandings are rightly informed, or that we do not worship an unknown God, and that our wills express a readiness to obey him out of choice, and without the least reluctancy; and our affections must centre in him, as performing the duties incumbent on us, with the utmost delight and pleasure.
III. That, one and the same thing, in divers respects, is required or forbidden, in several commandments.
Thus covetousness is forbidden in the Tenth Commandment. Nevertheless, as hereby the world is loved more than God, it is a breach of the first Commandment, and as such is styled idolatry, Col. iii. 5.
IV. That, as, where a duty is commanded, the contrary sin is forbidden, and where a sin is forbidden, the contrary duty is commanded. So, where a promise is annexed, the contrary threatening is included; and where a threatening is annexed, the contrary promise is included.
Thus the fifth Commandment requires us to honour our superiors; therefore it forbids our reproaching or doing any thing dishonourable or injurious to them, Matt. xv. 4. The eight Commandment forbids stealing; and it also requires the contrary duty, namely, that we should labour for a competent maintenance, that we may not be exposed to any temptation thereunto. Thus it is said, Let him that stole, steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Eph. iv. 28. Moreover, as there is a promise of long life annexed to the fifth Commandment, this includes the contrary threatening to those that break it. Thus it is said, The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it, Prov. xxx. 17. And on the other hand, whatever threatening is annexed to any commandment, the contrary promise is included, and belongs to those that repent of, or abhor, and turn from the sin therein forbidden. Thus it is said, At what instant I speak concerning a nation, and concerning a kingdom, to pluck up and to pull down, and to destroy it. If that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them, Jer. xviii. 7, 8.
V. That what God forbids, is at no time to be done; what he commands, is always our duty, and yet every particular duty, is not to be done at all times.
Thus sin is, under no pretence to be committed. Accordingly Moses, when he was in a prosperous condition in Pharaoh’s court, though he might have pretended, that his greatness, and the advantages which Israel might have expected from it, might have been an excuse for his continuing to enjoy the pleasures of sin there. Nevertheless, he was sensible that this would not exempt him from guilt; therefore he forsook Egypt, and chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin, Heb. xi. 25. Again, what God commands is always a duty; so that there is no season of life in which it ceases to be so: as for instance, praying, reading, hearing the word, &c. Nevertheless these duties are not actually to be engaged in every moment of our lives. It is always our duty to visit the sick, comfort the afflicted, defend the oppressed; but such objects do not always present themselves to us, so as to render it our duty at all times.
VI. That, under one sin or duty, all of the same kind are forbidden or commanded, together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.
Thus, according to the fourth Commandment, it is our duty to sanctify the Sabbath, and consequently to avoid every thing that may be a means or occasion of our breach of it. In the sixth Commandment murder is forbidden; so is likewise all sinful passion or anger with our brethren without a cause, Matt. v. 22. And in the seventh, adultery is forbidden; so is also looking on a woman to lust after her, Matt. v. 28. And as we are obliged to abstain from every sin forbidden, so from all appearance of evil, 1 Thes. v. 22. or what may be an occasion of it. Thus fathers are not to provoke their children to wrath, Eph. vi. 4. and according to the moral reason of the command, we are not to provoke any one to wrath, or do that which may excite their corruptions.
VII. That, what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavour that it may be avoided or performed by others, according to the duty of their places.
Not to endeavour to prevent sin in others, is, in effect, to commit it ourselves. Thus Eli contracted the guilt of his sons crimes, by not endeavouring to prevent them. And persons are said to hate their brethren in their hearts who do not rebuke them, but suffer sin upon them, Lev. xix. 17. And Abraham is commended in that he should command his household after him, that they should keep the way of the Lord, Gen. xviii. 19. From hence it follows, that it is a duty for parents to instruct their children in the ways of God, Deut. vi. 6, 7.
VIII. That, in what is commanded to others, we are bound according to our places and callings, to be helpful to them, and to take heed of partaking with others in what is forbidden them.
That we are to be helpful to others, in that which is their duty, appears, from our obligation to endeavour that God may be glorified. Therefore we are, to our utmost, to promote their faith and joy in Christ. Thus the apostle says, We are helpers of your joy, 2 Cor. i. 24. And, on the other hand, we ought to take care that we do not partake with others in their sin. Thus the Psalmist says, When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers, Psal. l. 18.