A37049:138
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.
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, 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 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.
2 Distinguish betwixt the divers Administrations of the Covenant of Grace, and of the Law, in respect of Positives, falling under the second Commandment; for that Commandment tied the Israelites before Christ to Circumcision, Sacrifices, the seventh day of the Week, and other Ceremonies agreeable to the Administration of the Law, and Covenant of Grace then; but now it forbiddeth them to us, and requireth other duties; for the Priesthood being changed, there is of necessity a change also of the Laws belonging thereto; yet that Commandment, as a part of the Moral Law, doth perpetually oblige and tie to worship God, and none other, and that according to the manner which he prescribes.
2 Distinguish betwixt the divers Administrations of the Covenant of Grace, and of the Law, in respect of Positives, falling under the second Commandment; for that Commandment tyed the Israelites before Christ to Circumcision, Sacrifices, the seventh day of the Week, and other Ceremonies agreeable to the Administration of the Law, and Covenant of Grace then; but now it forbiddeth them to us, and requireth other duties; for the Priesthood being changed, there is of necessity a change also of the Laws belonging thereto; yet that Commandment, as a part of the Moral Law, doth perpetually oblige and tye to worship God, and none other, and that according to the manner which he prescribes.
Next unto the Rules already laid down for the better understanding of the Commandments, we add two more.
The first is, that the Commandments are so to be expounded, as that none of them may contradict another, that is, there is nothing commanded in one that is forbidden in another, or contrary; one duty doth not jostle with nor thrust out another, but they differ only; and then two duties coming together, in that case one of them ceaseth to be a duty for that time, as is said in that distinction of affirmative and negative Commands.
The first is, that the Commandments are so to be expounded, as that none of them may contradict another, that is, there is nothing commanded in one that is forbidden in another, or contrary; one duty doth not justle with nor thrust out another, but they differ only; and then two duties coming together, in that case one of them ceaseth to be a duty for that time, as is said in that distinction of affirmative and negative Commands.
The second Rule is, that all these Commandments bind and call for obedience from men, according to their places, and other qualifications and circumstances: The fifth Commandment calleth for one thing from a Magistrate, another from a Subject; a Magistrate is to edify one way, a Minister another, a private Christian another; a Servant is one way to reprove his Fellow-servant, a Master another way: The Law requires more from a man of parts, power and riches, than from another, as to exercise and improvement of these gifts: The Law being just, has in it a proportionableness to places, parts, &c. and sets bounds ⟨p. 17⟩to stations, but alters them not, nor confounds them.
The second Rule is, that all these Commandments bind and call for obedience from men, according to their places, and other qualifications and circumstances: The fifth Commandment calleth for one thing from a Magistrate, another from a Subject; a Magistrate is to edifie one way, a Minister another, a private Christian another; a Servant is one way to reprove his Fellow-servant, a Master another way: The Law requires more from a man of parts, power and riches, than from another, as to exercise and improvement of these gifts: The Law being just, has in it a proportionableness to places, parts, &c. and sets bounds ⟨p. 17⟩to stations, but alters them not, nor confounds them.
3 For the help of your memories, and that ye may have these Rules more obvious, ye may draw them all under these five Scriptures.
The first Scripture is, Psal. 119. v. 96. Thy Commandment is exceeding broad; which though it be more extensive in its meaning, yet it doth certainly include this Law, which in an especial way is the Commandment, and in the sense and comprehensive meaning thereof is exceeding broad; for it takes in the fullness and extent of the whole Law, in its obligation, as to all things, persons, and duties of all sorts.
The first Scripture is, Psal. 119. v. 96. Thy Commandment is exceeding broad; which though it be more extensive in its meaning, yet it doth certainly include this Law, which in an especial way is the Commandment, and in the sense and comprehensive meaning thereof is exceeding broad; for it takes in the fulness and extent of the whole Law, in its obligation, as to all things, persons, and duties of all sorts.
The second Scripture is, Rom. 7.14. which speaks to the Spirituality of the Law in the obedience which it calleth for, the Law is Spiritual.
The third Scripture is, Rom. 7.12. which speaks the perfection of its nature, the Law is Just; therefore fretting against what it commandeth, or wishing it were otherwise, is a breach thereof; It is holy; therefore to be disconformable unto it, is to be unholy; it's good, and therefore it ought to be loved and delighted in.
The fourth Scripture is, 1 Tim. 1.5. and it speaketh the great end of the Law; The end of the Commandment is Charity out of a pure Heart, and a good Conscience, and Faith unfeigned; which threefold End speaketh out the absolute purity and holiness called for in our love to God and others, so as to have a good conscience in this before God: all which must slow from unfeigned Faith without presumption, resting on Jesus Christ, who is in this sense the end of the Law.
The fifth Scripture is, 1 Tim. 1.8. The Law is good, if a man use it lawfully: and this guards against abusing of the Law, and putteth us to the lawful use of it: There are extremes in abusing the Law; as 1. When it is used to seek Righteousness by it. Again 2. When the Authority of it is pretended for something it Warrants not, such as the Traditions of the Fathers, Mat. 15. seeking of Salvation by the observation of Circumcision, &c. 3. When its Authority in practise is denied. 4. When it is turned from practise to vain speculations and questions. 5. When it is so used as it deters and scares from Christ 6. When it is so made use of, as it oppresses and discourages a Believer, for whose sake (1 T ••. 1.19.) it was never made or appointed, as to its threatenings and ⟨p. 18⟩condemning Power: And lastly, in a word, when it is not used to the ends, and in the manner expressed, in the former Scriptures.
The fifth Scripture is, 1 Tim. 1.8. The Law is good, if a man use it lawfully: and this guards against abusing of the Law, and putteth us to the lawful use of it: There are extreams in abusing the Law; as 1. When it is used to seek Righteousness by it. Again 2. When the Authority of it is pretended for something it Warrants not, such as the Traditions of the Fathers, Mat. 15. seeking of Salvation by the observation of Circumcision, &c. 3. When its Authority in practise is denied. 4. When it is turned from practise to vain speculations and questions. 5. When it is so used as it deters and scares from Christ 6. When it is so made use of, as it oppresses and discourages a Believer, for whose sake (1 T ••. 1.19.) it was never made or appointed, as to its threatnings and ⟨p. 18⟩condemning Power: And lastly, in a word, when it is not used to the ends, and in the manner expressed, in the former Scriptures.
Fourthly, Because the study of this Law is so singularly useful, we not only press and commend it, but add further some few directions, whereby we may be helped rightly to use it, and to guard against the abuse of it in our hearing and reading of it.
