A37049:91
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.
Being (through Gods strength) resolved to Essay the opening of the Ten Commandments, all that we shall say, by way of Preface, shall be to give you an account or the Motives which have engaged us in this Work.
BEing (through Gods strength) resolved to Essay the opening of the Ten Commandments, all that we shall say, by way of Preface, shall be to give you an account or the Motives which have ingaged us in this Work.
T •e first is the Excellency of this Scripture, it being by the Lord himself intended as a comprehensive sum of his peoples duty, and commended to us from this, that though all the Scripture be his Word, yet this in a singular manner is so; for he spake all these words himself, and by a Voice immediately formed by himself he pronounced them first to his people, and afterward twice by his Finger (that i •, immediately by himself, without making use of any P •n man, as in •ther Scriptures) he wrote them for his peoples behoof upon two Tables of Stone, which were afterwards commanded in a singular manner to be kept in the Ark, D •ut. o. v. 2, 5. and to be l •arn •d, Deut. 5.1. as also to be written on the Posts of their Doors, and diligently pressed on their Children, Deut. •. 7, 8, 9, 10. In opening of which Commandments, not only the Prophets and Apostles, but our ⟨p. 2⟩blessed Lord in that Sermon of his upon the Mount, Matth. 5.6, 7. doth much insist.
The second is the usefulness of this Scripture, and of the knowledge of it to all that would know what is pleasing to God, that they may be fitted for duty to him, and may know what is displ •asing to him; that they may know sin, and how to eschew it, and may be stirred up to r •pentance when they have fallen into it, this being the Laws property, that there •by is the knowledge of sin, Rom. 7.7. and so likewise the knowledge of duty; therefore it is summed in so few words, that it may be the more easily brought into, and retained in the memories and hearts of his people: For which cause also of old and late, has it always been recommended, both in the Word, Deut. 5.1. and in all Cat schisms to b • learned as a Rule of mens walking; and yet so comprehensive is it, that without pains and diligence to come to the understanding thereof, men c •nnot but come short of the great scope there •of.
The second is the usefulness of this Scripture, and of the knowledge of it to all that would know what is pleasing to God, that they may be fitted for duty to him, and may know what is displ •asing to him; that they may know sin, and how to eschew it, and may be stirred up to r •pentance when they have fallen into it, this being the Laws property, that ther •by is the knowledge of sin, Rom. 7.7. and so likewise the knowledge of duty; therefore it is summed in so few words, that it may be the more easily brought into, and retained in the memories and hearts of his people: For which cause also of old and late, has it always been recommended, both in the Word, Deut. 5.1. and in all Cat •chisms to b • learned as a Rule of mens walking; and yet so comprehensive is it, that without pains and diligence to come to the understanding thereof, men c nnot but come short of the great scope ther of.
The their • is the great ignorance, that is amongst not a few, of the meaning of this useful and excellent Scripture, and especially in this secure time, many not knowing they break the Commandments when they break them, at least in many material things, and this draweth with it these sad effects: 1. That there are few convictions of sin. 2. Little repentance for sin. 3. Much security, presumption, confidence in self-righteousness, and the like, upon which the ignorance of this Scripture hath great influence, even as amongst the Jews the ignorance of its Spirituality made many neglect the chief part of holiness, and proudly settle on self righteousness, and slight Christ the Mediator; as we may see in Paul's example, Rom. 7.9. and this was one reason why our Lord expounded it, that by it sinners might see more the necessity of a Mediator, who is the end of the Law for righteousness to all that believe, Rom. 10.4. And as these effects are palpable at this time, so we conceive it useful to follow the same remedy; this evil being not only amongst the profane, but amongst the •ost formal and civil, who stumble at this stone; yea, many believers are often so much taken with cases and light in Doctrinal truths, that they heed not sufficiently the meaning of the Law, whereby their convictions of sin, tenderness in practice, constant exercise of repentance, and daily fresh applications to the Blood of Sprinkling are much impeded.
The thir • is the great ignorance, that is amongst not a few, of the meaning of this useful and excellent Scripture, and especially in this secure time, many not knowing they break the Commandments when they break them, at least in many material things, and this draweth with it these sad effects: 1. That there are few convictions of sin. 2. Little repentance for sin. 3. Much security, presumption, confidence in self-righteousness, and the like, upon which the ignorance of this Scripture hath great influence, even as amongst the Jews the ignorance of its Spirituality made many neglect the chief part of holiness, and proudly settle on self righteousness, and slight Christ the Mediator; as we may see in Paul's example, Rom. 7.9. and this was one reason why our Lord expounded it, that by it sinners might see more the necessity of a Mediator, who is the end of the Law for righteousness to all that believe,
And although it may seem not so to suit the nature of this exercise (for it would be noticed, that the Author delivered this Doctrine of the Law in several Lectures on the Sabbath-morning before Sermon, in which time he formerly used to read and expound a Chapter of the holy Scriptures, or a considerable portion thereof; which Lectures are not now distinguished, because of the close connection of the purposes) yet considering the foresaid reasons, and the nature of this excellent Scripture, which cannot hastily be passed through (it having much in few words, and therefore requiring some convenient time for explication) and considering the weight of it, and its usefulness for all sorts of hearers, we are confident it will agree well with the end of this Exercise, (which is the end of opening all Scripture) to wit, peoples instruction and edification, to insist a little thereon.
Our purpose is not to aim at any great accuracy, nor to multiply questions and digressions, nor to insist in application and use, but plainly and shortly (as we are able) to give you the m •aning of the Law of God: 1. By holding forth the N •tive Duties required in every Commandment. 2. The sins which properly oppose and contradict each Commandment, that by these we may have some direction and help in duty, and some spur to repentance, at least a furtherance in the work of Conviction, that so by it we may be led to Christ Jesus, who is the end of the Law for righteousness to every one that believes, Rom. 10.4. which is the principal intent of this Law, as it was given to Israel.
Our purpose is not to aim at any great accuracy, nor to multiply questions and digressions, nor to insist in application and use, but plainly and shortly (as we are able) to give you the m •aning of the Law of God: 1. By holding forth the N •tive Duties •equired in every Commandment. 2. The sins which properly oppose and contradict each Commandment, that by these we may have some direction and help in duty, and some spur to repentance, at least a furtherance in the work of Conviction, that so by it we may be led to Christ Jesus, who is the end of the Law for righteousness to every one that believes, Rom. 10.4. which is the principal intent of this Law, as it was given to Israel.
To make way for the Exposition, we shall 1. Lay down some Conclusions which arise from the Preface. 2. Give you some ordinary distinctions. 3. Clear and confirm some Rules or Observations useful for understanding of the whole Law.
The first Conclusion that we take for granted is, that this Law (as 'tis Moral) doth tie even Christians and Believers now, as well as of old; which appears from this, that he who is God the Law-giver here, Act. 7.38. is the Ang •l Christ, and 'tis his Word, as is clear, v. 30, 31. as also the matter of it b •ing connatural to Adam, it did bind before the Law was given, and that obligatory force cannot be separated from its nature, (though the exercise of Right Reason in Nature be much obliterate since the Fall) therefore Christ was so far from destroying this Law in its Authority, and P •ul so far from making it void by the D •ctrine of ⟨p. 4⟩Faith, that our Lord tells he came to fulfil it, M •tth. 5.17. and Paul shows, that his preaching of Faith was to est •blish it, Rom. 3.31. which truth b •ing confirmed by them both in their Practice and Doctrine, showeth that the breach of the holy Law of God, is n •l •ss sinful to us now, than it was to them before us.
The first Conclusion that we take for granted is, that this Law (as 'tis Moral) doth tye even Christians and Believers now, as well as of old; which appears from this, that he who is God the Law-giver here, Act. 7.38. is the Ang •l Christ, and 'tis his Word, as is clear, v. 30, 31. as also the matter of it b •ing connatural to Adam, it did bind before the Law was given, and that obligatory force cannot be separated from its nature, (though the exercise of Right Reason in Nature be much obliterate since the Fall) therefore Christ was so far from destroying this Law in its Authority, and P •ul so far from making it void by the D ctrine of
The second Conclusion is, that though this Law, and obedience thereto, lye on Christians, and be called for from them, yet it is not laid on them as a Covenant of Works, or that by which they are to seek or expect Justification; no but on the contrary, to overturn self-righteousness, by this D •ct •ine which manifesteth sin, and of it self worketh wrath; which is also clear, in that he is here called, Our God, which he cannot be to sinners but by Grace: And also it appears from the Lords owning of this sinful people a • his, and his adjoining to this Law so many Ceremonies and Sacrifices which point out and lead to Christ; and from his adding the Law on Mount Sinai, as a help to the Covenant made with Abraham, Gen. 17. (which was a Covenant of Grace, and was never altered, as to its substance) in which the people of Israel, as his S •ed, was comprehended; therefore it appears that this was never the Lords intent in covenanting thus with his people, that they should expect righteousness and life by the adjoined Law, but only that it should be useful in the Hand of Grace to make the former Covenant with Abraham effectual: So then, though we be bound to obey the Law, we are not to seek righteousness or life by the duties therein enjoined.
The second Conclusion is, that though this Law, and obedience thereto, lye on Christians, and be called for from them, yet it is not laid on them as a Covenant of Works, or that by which they are to seek or expect Justification; no but on the contrary, to overturn self-righteousness, by this D •ct •ine which manifesteth sin, and of it self worketh wrath; which is also clear, in that he is here called, Our God, which he cannot be to sinners but by Grace: And also it appears from the Lords owning of this sinful people a • his, and his adjoyning to this Law so many Ceremonies and Sacrifices which point out and lead to Christ; and from his adding the Law on Mount Sinai, as a help to the Covenant made with Abraham, Gen. 17. (which was a Covenant of Grace, and was never altered, as to its substance) in which the people of Israel, as his S ed, was comprehended; therefore it appears that this was never the Lords intent in covenanting thus with his people, that they should expect righteousness and life by the adjoyned Law, but only that it should be useful in the Hand of Grace to make the former Covenant with Abraham effectual: So then, though we be bound to obey the Law, we are not to seek righteousness or life by the duties therein enjoyned.
The third Conclusion is, that both Ministers in preaching, and people in practising of this Law, would carry with subordination to Christ; and that the duties called for here are to be performed as a part of the Covenant of Grace, and of the obligation that lieth upon us thereby, and so all our obedience to God ought still to run in that Channel.
The third Conclusion is, that both Ministers in preaching, and people in practising of this Law, would carry with subordination to Christ; and that the duties called for here are to be performed as a part of the Covenant of Grace, and of the obligation that lyeth upon us thereby, and so all our obedience to God ought still to run in that Channel.
If we ask how these two differ, to wit, the performing the duties of the Law, as running in the Channel of the Covenant of Grace, and the performing of them as running in the Channel of the Covenant of Works, or how we are to go about the duties of the Law with subordination to Christ and his Grace? • answer, they differ in these four things, which show, that these duties are not only to be done, but to be done in a way consistent with, and flowing from Grace: which also follows from this, that in the ⟨p. 5⟩Preface to the Commandments, he stileth and holdeth himself forth as Redeemer to be the object of our duty, and the motive of it.
If we ask how these two differ, to wit, the performing the duties of the Law, as running in the Channel of the Covenant of Grace, and the performing of them as running in the Channel of the Covenant of Works, or how we are to go about the duties of the Law with subordination to Christ and his Grace? • answer, they differ in these four things, which shew, that these duties are not only to be done, but to be done in a way consistent with, and flowing from Grace: which also follows from this, that in the ⟨p. 5⟩Preface to the Commandments, he stileth and holdeth himself forth as Redeemer to be the object of our duty, and the motive of it.
1 They differ, I say first, in the End or account upon which they are performed; we are not to perform duties that life, pardon, or enjoying of God may be meritoriously obtained by them, but to testify our r aspect to him who hath provided these freely for us, that we should not r •st in duties which are engraven on these Covenant-Blessings.
1 They differ, I say first, in the End or account upon which they are performed; we are not to perform duties that life, pardon, or enjoying of God may be meritoriously obtained by them, but to testifie our r •spect to him who hath provided these freely for us, that we should not r •st in duties which are engraven on these Covenant-Blessings.
2 They differ in the Principle by which we act them; 'tis not in our own strength, as the works of the first Covenant were to be performed, but in the strength of Grace, and by virtue of the promises of Sanctification comprehended in the s •cond Covenant, 2 Cor. 7.1.
2 They differ in the Principle by which we act them; 'tis not in our own strength, as the works of the first Covenant were to be performed, but in the strength of Grace, and by vertue of the promises of Sanctification comprehended in the s •cond Covenant, 2 Cor. 7.1.
