A37049:145
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.
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.
5 When the Law discovers sin, ye would open your Bosom to let in Convictions; for the Law entered that sin might abound, not in practice, but in sense feeling, and conscience, Rom. 5.20. and follow these Convictions by repentance, till they necessitate you to fly to Christ, and leave you there.
6 Take help from Christ's Sermons, and the Prophets, to understand this Scripture, for they are the only Canonical; and therefore the best Commentary upon the Commandments; yet ye would not despise the light holden forth in humane writings, such ⟨p. 19⟩as the larger Catechism, which is very full as to this, and if conscionably improved, will prove exceeding profitable for your instruction.
Lastly, The Grave Case that we would speak unto, before we enter particularly on the Commandments is, whether any of these Commandments may be broken in our sleep, by Dreams, Imaginations, Actions, &c. which otherwise are unlawful, or whether when a man is sleeping and dreaming he be sub sect to the Rule of the Law, and if its obligation extend to him even then? This question hath its own difficulty, and although it be not good to be curious in it, yet it wants not its own profit, as to the peace and quietness of God's people, or to their humbling and stirring upun to repentance, if it be rightly decided. I know almost all run on the negative, as if men were not in the least guilty of sin by such Dreams, upon this ground, upon this ground, because they are not then in a capacity to use and exercise their reason, but that they are in this case as mad, distracted, or frantic men. I desire to be sober in speaking to this; yet I shall adventure to speak my mind a little about it, with the reasons of it.
Lastly, The Grave Case that we would speak unto, before we enter particularly on the Commandments is, whether any of these Commandments may be broken in our sleep, by Dreams, Imaginations, Actions, &c. which otherwise are unlawful, or whether when a man is sleeping and dreaming he be sub •ect to the Rule of the Law, and if its obligation extend to him even then? This question hath its own difficulty, and although it be not good to be curious in it, yet it wants not its own profit, as to the peace and quietness of God's people, or to their humbling and stirring upun to repentance, if it be rightly decided. I know almost all run on the negative, as if men were not in the least guilty of sin by such Dreams, upon this ground, upon this ground, because they are not then in a capacity to use and exercise their reason, but that they are in this case as mad, distracted, or frantick men. I desire to be sober in speaking to this; yet I shall adventure to speak my mind a little about it, with the reasons of it.
