A37049:142
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.
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.
1 The first direction is, ye would look on it as God's Word, and take it as if ye heard himself from Sinai pronounce it, that so ye may tremble, and be more affected with holy fear when ever ye read, hear it, or meditate upon it; for so was the people affected when it was first promulgate.
2 Be much in prayer for grace to take up its meaning; David (Psal. 119.18. &c.) prayed often for this, and thought it not unbecoming a King, yea a believing King, and a Prophet, to study this Law, and pray much for opened eyes to understand the meaning thereof.
3 In your reading seek to understand so as to practise it, for that is the end of knowledge, and the end the Law it self aims at, Deut. 5.1, 2. we knowing no more in God's account than what we endeavour honestly to practise; and not aiming at practice, indisposeth both for understanding and practice, and makes men exceeding careless.
4 As ye hear and learn any thing to be duty or sin, reflect on your selves, and try whether that be sin in you, and how far short ye are in that duty; for this is the proper use of the Law, to reveal sin and transgression, Rom. 1.18. and therefore it is called a Glass, Jam 1.23, 24. and ye would look in it so as ye may know what manner of persons ye are, and may know what spots are upon you.
