Six rules for the right expounding of the Ten Commandments
Six rules for the right expounding of the Ten Commandments
First, He must consider that every commandment has both a negative and an affirmative part contained in it. That is to say, where any evil is forbidden, the contrary good is commanded; and where any good is commanded, the contrary evil is forbidden; for Ursinus’s Catechism says on page 329, “The lawgiver in an affirmative commandment comprehends the negative; and contrariwise, in a negative he comprehends the affirmative.”
Secondly, He must consider that under one good action that is commanded, or under one evil action that is forbidden, all of the same kind or nature are comprehended — indeed, all occasions and means leading to it are comprehended as well. According to the saying of judicious Virel, “The Lord minding to forbid diverse evils of the same kind, he comprehends them under the name of the greater.”
Thirdly, He must consider that the law of God is spiritual, reaching to the very heart or soul, and all the powers of it. For it charges the understanding to know the will of God; it charges the memory to retain it; and the will to choose the better and leave the worse; it charges the affections to love the things that are to be loved and to hate the things that are to be hated; and so it binds all the powers of the soul to obedience, as well as the words, thoughts, and gestures.
Fourthly, He must consider that the law of God must not only be the rule of our obedience, but it must also be the reason of it; we must not only do what is commanded, and avoid what is forbidden, but we must also do the good because the Lord requires it, and avoid the evil because the Lord forbids it. Yes, and we must do all that is delivered and prescribed in the law, for the love we bear to God. The love of God must be the fountain, the impulse, and the efficient cause of all our obedience to the law.
Fifthly, He must consider, that just as our obedience to the law must arise from a right fountain, so must it be directed to a right end. And that end is that God alone may be glorified by us; for otherwise it is not the worship of God, but hypocrisy, says Ursinus’s Catechism. So that according to the saying of another godly writer, the final cause or end of all our obedience must be God’s glory, 1Cor. 10.13; or which is the same thing, that we may please him. For in seeking to please God, we glorify him; and these two things are always co-incident.
Sixthly, He must consider that the Lord not only takes notice of what we do in obedience to this law, but also in what manner we do it. And therefore we must be careful to do all our actions in a right manner, namely: humbly, reverently, willingly, and zealously.
Neo. I beseech you, sir, if you can spare that much time, let us have some brief exposition of some, if not all of the Ten Commandments before we leave, according to these rules.
Evan. What do you say, neighbour Nomologista, do you desire the same?
Nom. Yes, sir, with all my heart, if you please.
Evan. Well, then, although my affairs at this time might justly plead an excuse for me, seeing that both of you desire it, I will for the present dispense with all my other business, and endeavour to accomplish your desires, as the Lord is pleased to enable me. Therefore, I ask you to understand and consider that in the first commandment, there is a negative part expressed in these words: “You shall have no other gods before my face.” And an affirmative part is included in these words: “But you shall have me only for your God;” for if we must have no other for our God, it implies strongly that we must have the Lord for our God.
Neo. I implore you, sir, begin with the affirmative part, and first tell us what the Lord requires of us in this commandment.