A37049:127
A practical exposition of the X. Commandments with a resolution of several momentous questions and cases of conscience.
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
4 Take this Rule, that in all Commands, jointly and severally, we would have special respect unto the scope God aims at by them all in general, or by such a Command in particular: now the general scope is (2 Cor. 7.1. 1 Pet. 1.15, •6.) perfect and absolute holiness, even as he is holy; and therefore whatever he requires, he requires that it be absolutely perfect in its kind, as that our love to him be with the whole heart, &c. and so our love to others be as to our selves; our Chastity and Purity, all must be absolute. (see 1 Tim. 1.5.) This Rule will teach us what we are to aim and level at: And whatever Exposition of the Commandments comes not up to this scope, is no doubt defective; and by this Rule only can we be helped to the right meaning of every Commandment, for each of them his its peculiar scope, both as to the duties it requires, and sins it condemns. And by this Rule it is that our Lord Christ (whose Exposition with that of the Prophets is best) draws in the least and smallest branches of •lthiness to the seventh Commandment, which dischargeth ⟨p. 12⟩all things contrary to perfect and complete Purity.
4 Take this Rule, that in all Commands, joyntly and severally, we would have special respect unto the scope God aims at by them all in general, or by such a Command in particular: now the general scope is (2 Cor. 7.1. 1 Pet. 1.15, •6.) perfect and absolute holiness, even as he is holy; and therefore whatever he requires, he requires that it be absolutely perfect in its kind, as that our love to him be with the whole heart, &c. and so our love to others be as to our selves; our Chastity and Purity, all must be absolute. (see 1 Tim. 1.5.) This Rule will teach us what we are to aim and level at: And whatever Exposition of the Commandments comes not up to this scope, is no doubt defective; and by this Rule only can we be helped to the right meaning of every Commandment, for each of them his its peculiar scope, both as to the duties it requires, and sins it condemns. And by this Rule it is that our Lord Christ (whose Exposition with that of the Prophets is best) draws in the least and smallest branches of •lthiness to the seventh Commandment, which dischargeth ⟨p. 12⟩all things contrary to perfect and compleat Purity.
5 The fifth Rule is, that the Law is spiritual, Rom. 7.14. and that not only outward obedience to such duties, or outward abstinence from such sinful acts is called for, but the Law, having a spiritual meaning, calls for spiritual service, and that in these three: 1. As it requires spiritual duties, such as Faith, Fear, Love to God, and to others; right habits, as well as right affections, and outward actions; and therefore Paul, to prove the spirituality of the Law, instanceth in the habit of Lust, Rom 7. as a thing thereby discharged. 2. The Law is spiritual, in that the obligation thereof reaches to the Spirit, and very inwards of the Heart, affections and thoughts, as well as to the outward man; the love it requires, is love with all the Soul, Heart, and Mind. Hence there is Heart-Idolatry, Murder, and Adultery, as well as outward, therein condemned. 3. It is spiritual, in respect of the manner; it requires, as to all outward duties, that they be done to a spiritual end, from a spiritual principle, and in a spiritual way, opposite to the carnal way, to which the unrenewed heart of man is inclined; in which sense we are commanded to walk in the spirit, Gal. 5.16. and so praying and praising, which this Law calls for, is praying and praising in the spirit, 1 Cor. 14. v. 14, 15, 16.
6 A sixth Rule is, that beside the duty expressed, there is more implied in the affirmative Commands; and beside the sin pitched on, there is more forbidden in the negative Precepts, even all duties and sins of these kinds, in whatsoever degree: As for example, in the affirmative Commands; 1. Where the duty is commanded, all the means that may further it are commanded likewise: Hence under care to preserve our Brother, Levit. 19.17, 18. it is commanded that we should reprove him, &c. 2. Where any thing is commanded as a duty, all duties of that kind are commanded, as keeping holy the Lords Day, is commanded in the fourth Commandment; there hearing, praying, watchfulness all the Week over, and all things belonging unto the Worship of God that day, such as Tithes, that is, maintenance for a Ministry, calling of fit Ministers, building Churches, &c. are required, though they be not all duties of that day. 3. Where a duty is required, the owning and suitable avowing of that duty is required also; and so believing in God▪ and the ⟨p. 13⟩profession of Faith are required in the same Commandment, Rom. 10.10 4. Where the duty of one Relation is required (as of Children's subjection) there is required the duty of the other Relation (as of Parents) yea, and also of all under that name.
6 A sixth Rule is, that beside the duty expressed, there is more implyed in the affirmative Commands; and beside the sin pitched on, there is more forbidden in the negative Precepts, even all duties and sins of these kinds, in whatsoever degree: As for example, in the affirmative Commands; 1. Where the duty is commanded, all the means that may further it are commanded likewise: Hence under care to preserve our Brother, Levit. 19.17, 18. it is commanded that we should reprove him, &c. 2. Where any thing is commanded as a duty, all duties of that kind are commanded, as keeping holy the Lords Day, is commanded in the fourth Commandment; there hearing, praying, watchfulness all the Week over, and all things belonging unto the Worship of God that day, such as Tythes, that is, maintenance for a Ministry, calling of fit Ministers, building Churches, &c. are required, though they be not all duties of that day. 3. Where a duty is required, the owning and suitable avowing of that duty is required also; and so believing in God and the
Again, in negative Precepts observe: 1. Where great sins are forbidden, all the lesser of that sort are forbidden also; as under Adultery, Murder, and Idolatry, all light, obscene Whorish words, wanton looks, unchaste thoughts, revenge, rash anger, worldly affections, &c. are forbidden; and they are comprehended and prohibited under the grossest terms, to make them the more detestable, odious, and dreadful. 2. All means that may prevent these sins are commanded, and all snares, or occasions, or incitements to them are prohibited. 3. Where any sin is forbidden, there the least scandal about it, or the least appearance of the guilt of committing it, is forbidden also; for God will have his people holy, and shining in holiness, unspotted, and without scandal, and abst •ining not only from all evil, but from all appearance of it, 1 Thess. 5.22. 4. We are not only forbidden the committing of such sins our selves, delighting in them, and inclining to them, but accounting light or little of them in others; yea, we are commanded and ought to mourn for them, when committed by them.
7 The seventh Rule is, whatever duty lies upon others, we are commanded in our places to further them in it, as Masters are to further their Servants, Husbands their Wives, one Neighbour another, by advice, direction, encouragement, prayer, and other helps, as in the fourth Commandment is clear, where the Servants duty, and the Strangers, is imposed on the Master; and whatever sin is discharged in our selves, we are discharged any manner of way to partake in the same with others, whether by advice, example, connivance, ministering occasion, or by sporting and laughing at it in them; for so the Rule is, 1 Tim. 5.22. Keep thy self pure, partake not of other mens sins: Men may be free themselves, as to their own personal breaches, and yet highly partake of others breaches of the Law.
7 The seventh Rule is, whatever duty lies upon others, we are commanded in our places to further them in it, as Masters are to further their Servants, Husbands their Wives, one Neighbour another, by advice, direction, incouragement, prayer, and other helps, as in the fourth Commandment is clear, where the Servants duty, and the Strangers, is imposed on the Master; and whatever sin is discharged in our selves, we are discharged any manner of way to partake in the same with others, whether by advice, example, connivance, ministring occasion, or by sporting and laughing at it in them; for so the Rule is, 1 Tim. 5.22. Keep thy self pure, partake not of other mens sins: Men may be free themselves, as to their own personal breaches, and yet highly partake of others breaches of the Law.
8 The breach of one Commandment virtually breaks all; there is such a connection and linking together of the Commandments, that if the Authority of God be slighted in one, it is so in all, Jam. 2.10. 1 John 4.20.
8 The breach of one Commandment virtually breaks all; there is such a connexion and linking together of the Commandments, that if the Authority of God be slighted in one, it is so in all, Jam. 2.10. 1 John 4.20.
9 One thing may in divers respects (as an end or means) be commanded or forbidden in many, yea in all the Commandments, as ignorance and drunkenness are, because they disable for all duties, and dispose to all sins: Of this kind is idleness also; and so knowledge, sobriety, watchfulness &c. are commanded in all the Commandments; for without these men are unfitted and incapacitated for performing any commanded duty.
10 The tenth and last Rule is, the Law is holy, just, and good, therefore the least motion against it, or discontentment with it, is sin, Rom. 7.12. In sum; take these few watch-words concerning the obligation of the Law.
1 That it obligeth to all duties, and to all sorts of duties, public, private, to God, to others, and to our selves; and that words, actions, gestures, yea thoughts, and the least motions of the heart, come under its obligation: his Commandment is exceeding broad, so that there is nothing so little, but it ought to be ruled by this Word, and that in all persons of all Ranks, whether as to doing or suffering.
1 That it obligeth to all duties, and to all sorts of duties, publick, private, to God, to others, and to our selves; and that words, actions, gestures, yea thoughts, and the least motions of the heart, come under its obligation: his Commandment is exceeding broad, so that there is nothing so little, but it ought to be ruled by this Word, and that in all persons of all Ranks, whether as to doing or suffering.
2 That it obligeth to the right manner of duties, as well as to the matter, and to every thing that belongeth to duties; and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded.
3 That it obligeth the whole man, the outward, in deeds, words, gestures, and appearances or shows; the inward, in the understanding, will, affections, memory, conscience; and so it requires that the mind, will, and whole nature be sanctified, and conform to all these Commands.
3 That it obligeth the whole man, the outward, in deeds, words, gestures, and appearances or shews; the inward, in the understanding, will, affections, memory, conscience; and so it requires that the mind, will, and whole nature be sanctified, and conform to all these Commands.
5 That it obligeth to obedience in all these always, and in the highest degree, so that the least disconformity in habit or act is a transgression; the obedience it requires is perfect in all these respects, that not only there must be no breach of any of these Commands directly, much less a continuance in a breach, but that also 1. There must be no appearance of breaking them, 1 Thes. 3.2 •. 2. There must be no consent to break them, though it come not forth to act, Matth. 5.28. There must be no casting our selves in the way of any temptation or snare, whereby we may be enticed or occasioned (to speak so) to break them; as David was by his looking on a woman, 2 Sam, 11.2. which Job guards against, Job 31. v. 1, 4. there must be no corrupt motion, ⟨p. 15⟩affection, or inclination to evil, even where it gets not assent, there must be no tickling of delight in the thing, though the heart dare not consent to act it, nor any discontentment with the restraint that keepeth from such a thing, or secret wishing that such a thing were lawful; but on the contrary, we must account every commanded thing right, Psalm 119.128.
5 That it obligeth to obedience in all these always, and in the highest degree, so that the least disconformity in habit or act is a transgression; the obedience it requires is perfect in all these respects, that not only there must be no breach of any of these Commands directly, much less a continuance in a breach, but that also 1. There must be no appearance of breaking them, 1 Thes. 3.2 •. 2. There must be no consent to break them, though it come not forth to act, Matth. 5.28. There must be no casting our selves in the way of any temptation or snare, whereby we may be inticed or occasioned (to speak so) to break them; as Dauid was by his looking on a woman, 2 Sam, 11.2. which Job guards against,
5 The involuntary motions of the mind which never get assent to any of these evils, nor are delighted in, yet even these are prohibited by this Law, because they flow from a corrupt Fountain, and are the Evidences of disconformity to Gods Image in our nature, and they ought not so much as to be in us. Hence doth the Apostle complain of lust, Rom. 7. though resisted by him.
6 It reacheth not only to streams of actual corruption, but to the Fountain of original sin, whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law. By all which we may see what holiness it calls for, and how often (if we were examined in all the Commands by these Rules • we would be found defective and faulty, and what matter of humiliation and repentance we may have for what is past, and what challenges we may have hereafter from this Law, with what need of continual applications to the Blood of Sprinkling, and of Washings in that open Fountain, to the House of David, and Inhabitants of Jerusalem, for sin and uncleanness, and what need of endeavours to have our steps ordered more exactly according to it.
Before we close the Preface, I shall first add two distinctions more, then two more Rules: 3. Give you some Scriptures for your memories cause. 4. Give some directions or helps to those who make conscience to study this Law. 5. Answer and clear a special case.
1 Then ye would distinguish betwixt this Law as given to Adam, and as given to Israel; for as given to him it was a Covenant of Works, but as given to them it's a Covenant of Grace▪ and so from us now it calls for Gospel-duties, as Faith in Christ, 1 Tim. 1.5. Repentance, Hope in God, &c. and although it call for legal duties, yet in a Gospel-manner; therefore we are in the first Commandment commanded to have God for our God, which cannot be by sinners obeyed, but in Christ Jesus, the Covenant of Works being broken, and the tie of Friendship thereby between ⟨p. 16⟩God and Man made void; so that now men, as to that Covenant, are without God in the world, and without Christ and the Promises, Ephes. 2.12, 13. And so our having God for our God, (which is pointed at in the Preface to the Commandments) and Christ for our Saviour, and closing with his Righteousness, and the Promises of the Covenant (which are all Yea and Amen in him) must go together.
1 Then ye would distinguish betwixt this Law as given to Adam, and as given to Israel; for as given to him it was a Covenant of Works, but as given to them it's a Covenant of Grace▪ and so from us now it calls for Gospel-duties, as Faith in Christ, 1 Tim. 1.5. Repentance, Hope in God, &c. and although it call for legal duties, yet in a Gospel-manner; therefore we are in the first Commandment commanded to have God for our God, which cannot be by sinners obeyed, but in Christ Jesus, the Covenant of Works being broken, and the tye of Friendship thereby between ⟨p. 16⟩God and Man made void; so that now men, as to that Covenant, are without God in the world, and without Christ and the Promises, Ephes. 2.12, 13. And so our having God for our God, (which is pointed at in the Preface to the Commandments) and Christ for our Saviour, and closing with his Righteousness, and the Promises of the Covenant (which are all Yea and Amen in him) must go together.
