A37049:112
A37049:112
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.
3 Distinguish betwixt Gods intention in giving, and the Believers in Israel their making use of this Law; and the carnal multitude among that people their way of receiving it, and corrupt abusing it contrary to the Lords mind: In the first sense it was a Covenant of Grace, in the second, it turn •d to be a Covenant of Works t • them; and therefore it is that the Lord rejects ⟨p. 7⟩as we may see Isaiah 1.13. 66. 2. 3. Jer. 7.22.) their Sacrifices and Services as not commanded, b cause rested on by them to the •r •judice of Grace, and contrary to the strain and scope of this Law complexly considered.
3 Distinguish betwixt Gods intention in giving, and the Believers in Israel their making use of this Law; and the carnal multitude among that people their way of receiving it, and corrupt abusing it contrary to the Lords mind: In the first sense it was a Covenant of Grace, in the second, it turn •d to be a Covenant of Works t • them; and therefore it is that the Lord rejects ⟨p. 7⟩as we may see Isaiah 1.13. 66. 2. 3. Jer. 7.22.) their Sacrifices and Services as not commanded, b •cause rested on by them to the •r •judice of Grace, and contrary to the strain and scope of this Law complexly considered.
4 Distinguish betwixt the Moral, and Ceremonial, and Judicial Law; the first concerns manners, and the right ordering of a Godly Conversation; and because these things are of perpetual equity and r •ctitude, the obligation of this Law as to that is perpetual; and therefore in the expounding of it, these two terms, Moral, and of Perpetual Auth •rity, are all one, and to be taken so. 2. The Judicial Law is for r •gulating outward Society, and for Government, and doth generally (excepting what was peculiar to the people of Israel) agree with the Moral Law; this as given to them is not perpetual, their policy being at an end. 3. The Ceremonial Law is in Ceremonies, Types, and Shadows, pointing at a Saviour to come; this is also abrogate, the substance being come; but there is this difference, that the Judicial Law is but M •rt •a, dead; and may, where 'tis thought fit, with the foregoing caution, be used under the New Testament; but the Ceremonial Law is Mortifera, deadly, and cannot without falling from grace, Gal. 5.2, 4. be revived.
5 When we speak of things Moral, we are to distinguish between things Naturally Moral, that is, such (as love to God and our Neighbour, and such like) which have an innate rectitude and holiness in them, which cannot be separate from them, and things positively Moral, that have their obligation by a special positive superadded Sanction, so that their rectitude flows not from the nature of the things themselves, as in the former: As for instance, in the fourth Commandment it is naturally Moral that God should be worshipped, Nature teacheth it; but that he is to be worshipped on such a day particularly, that comes to pass by virtue of his positive Command; the first cannot be altered, the second by the Lord may; but till he alter it, the Authority lies still on all, and it is equally sin to sin against any of them, though without the positive Sanction, there is no obligation naturally requiring obedience in some of them.
5 When we speak of things Moral, we are to distinguish between things Naturally Moral, that is, such (as love to God and our Neighbour, and such like) which have an innate rectitude and holiness in them, which cannot be separate from them, and things positively Moral, that have their obligation by a special positive superadded Sanction, so that their rectitude flows not from the nature of the things themselves, as in the former: As for instance, in the fourth Commandment it is naturally Moral that God should be worshipped, Nature teacheth it; but that he is to be worshipped on such a day particularly, that comes to pass by vertue of his positive Command; the first cannot be altered, the second by the Lord may; but till he alter it, the Authority lies still on all, and it is equally sin to sin against any of them, though without the positive Sanction, there is no obligation naturally requiring obedience in some of them.
6 The sixth distinction is of the Moral Law in two Tables, first and second; the first contains ou • immediate worship, service and obedience to God himself, and is comprehended in the ⟨p. 8⟩first four Commandments; th • s •cond contains our mediate obedience to God in all the duties we owe to other •, in the last six; they were at first so divided by the Lord hims •lf, for there are Ten in all, Deut. 4.13. From this distinction take notice; 1. That all the Commandm ants of the second Table are of like Authority with the first, God sp •ke all these words; yea, as it appears from Act. 7.28▪ it was our Lord Jesus. 2. The sins immediate •ly aga •nst the first Table, are gre •ter th •n those against the second; for this cause, Matth. 22.38. the first is called the First and Great Commandment: There •fore 3. In Morals (if th •y be things of the same nature) the duty •s of the second Table cede and give place to the duties of the first Table, when th y cannot stand together; as in the case of love to God, and the exercise of love to our Father and Neighbour,
7 The seventh distinction (which is ordinary) is of the Commandments into affirmative and negative, as ye see all the Commandments in the first T able are negatively set down, forbidding sin directly; Th •• shalt not have an, other gods, &c only the fourth is both negative and affirmative, forbidding sin, and commanding duty directly; as also the fi •th only, which is the first of the s •cond T able, is affi •mative, all the r •st are negative.
7 The seventh distinction (which is ordinary) is of the Commandments into affirmative and negative, as ye see all the Commandments in the first T •ble are negatively set down, •orbidding sin directly; Th •• shalt not have an, other gods, &c only the fourth is both negative and •ffirmative, •orbidding sin, and commanding duty directly; as also the fi •th only, which is the first of the s •cond T •ble, is affi •mative, all the r •st are negative.
This disti action is not so to be understood, as if nothing were commanded or enjoined in negative Pr •c opts, or as i • nothing were fo •bidden in affirmative Pr •c opts ( •or whatever be expr •ss •d as forbidden the co •••ary is always in ply •d as command •d, and whatsoever is expr sly commanded, the contr •ry is always imp •yed as forbidden) b •t the disti action is taken from the manner of setting them down; conc •rning which, take th •s • Rules or G •neral Obs •rvations for your better understanding, many where •o • are in the larger Cat schism.
This disti •ction is not so to be understood, as if nothing were commanded or injoyned in negative Pr •c •pts, or as i • nothing were fo •bidden in affirmative Pr •c •pts ( •or whatever be expr •ss •d as forbidden the co •••ary is always in ply d as command d, and whatsoever is expr sly commanded, the contr ry is always imp yed as forbidden) b t the disti ction is taken from the manner of setting them down; conc rning which, take th s Rules or G neral Obs rvations for your better understanding, many wher o are in the larger Cat chisme.
1 Howev •r the Commandments be expressed, affirmatively or negatively, every one of them hath two parts; one affirmative, implied in negative Precepts, requiring the duties that are contr •ry to the si •s forbidden; another negative, implied in the affirmative Precepts, forbidding the sins that are contrary to the duties commanded; as for example the third Come •ndme •t, Thou shalt n •t take the Name of the Lord thy God in v •in; it implies a Command reverently to use his Name: So, to remember to keep Holy the Sabbath d •y, implies a Prohibition of profaning it▪ in which sense all the Commandments may in some respect be called negative (and so a part of the fourth Commandment is neg • tively expressed, Th •u shalt do no work) or affirmative; in which respect Christ c •mprehendeth all the neg •tiv •s under these two great affirmative Commandments, of love to God and our Neighbour, for every Commandment doth both enjoin and forbid; the like may be said of promises and threatenings, there b •ing in every promise a threatening, and in ev •ry threatening a promise conditionally implied: And this may be a reason why some Commandments are negatively expressed, some positively, to show us that both are comprehended.
1 Howev •r the Commandments be expressed, affirmatively or negatively, every one of them hath two parts; one affirmative, implyed in negative Precepts, requiring the duties that are contr •ry to the si •s forbidden; another negative, implyed in the affirmative Precepts, forbidding the sins that are contrary to the duties commanded; as for example the third Comm ndme t, Thou shalt n t take the Name of the Lord thy God in v in; it implies a Command reverently to use his Name: So, to remember to keep Holy the Sabbath d y, implies a Prohibition of prophaning it in which sense all the Commandments may in some respect be called negative (and so a part of the fourth Commandment is neg tively expressed, Th u shalt do no work) or affirmative; in which respect Christ c mprehendeth all the neg tiv s under these two great affirmative Commandments, of love to God and our Neighbour, for every Commandment doth both njoyn and forbid; the like may be said of promises and threatnings, there b ing in every promise a threatning, and in ev ry threatning a promise conditionally implyed: And this may be a reason why some Commandments are negatively expressed, some positively, to shew us that both are comprehended.
2 Though the positive Commandmen •, or (the positive p •rt of the Commandment) be of alike force and Authority with the negative, as to the obligation it layeth on us to duty, yet it doth not tie us to all occasions and times, as negatives do: Hence is that common Maxim, that affirmative Commands tie and oblige semper ever, that is, they never want their Authority, and we are never absolved from their obedience; but they do not oblige and tye ad semper, that is, in all differences of time we are not tied to the exercise of the duties enjoined; negatives again oblige both semper & ad semper, th •t is, always, and in all differences of time: For instance, in the third Commandment, the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer, r •ading and hearing, &c. So in the fourth Commandment we are r squired to sanctify the Sabbath, by waiting on Ordinances, &c. This makes these still duties, so as to pray, hear, &c. are still d •ties, but we are not to be, and should not be always exercised in these duties, for we must abound in other duty •s also of necessity, and mercy, we must eat, and sleep, &c. and when we sleep, we can neither act love, nor fear▪ Again, the negative ⟨p. 10⟩part is, not to profane the Lords Name in his Ordinances; this may not be done at any time: The reason of th • difference is this, bec •use in affi •mative • we are not always tied to the a ••s of Duties and Graces, but to the Disposition and H •bit. Habits are a Spiritual Quality, a (Vis) or Power •r fitting and enabling for bringing forth these acts, and for the bringing them forth in the due time and season, when they shall be called for; but in sinful things we are prohibited, not only the habits, but the acts also: the one is always and ever a sin, but the other is not always called for as duty. If any desire Rules to know when a duty is called for; as for instance, when we are to pray, hear, &c. it is hardly possible to be particular in this, yet we may try it by these Generals.
1 Any affirmative Precept binds to present practice, when the duty r squired tends to God • glory, unto which every thing should be done (as 1 Cor. •0.31.) and when the omission of the duty may disho •our her •.
1 Any affirmative Precept binds to present practice, when the duty r •quired tends to God • glory, unto which every thing should be done (as 1 Cor. •0.31.) and when the omission of the duty may disho •our hir •.
2 When it tends to others edification, and omitting will some way stumbl • and offend.
3 When some speci •l Providences meet and concur, to give opportunity for such a duty; as for instance, the giving of Alms when we h •ve it, and some indigent person offers, whose necessity calls for it, Gal. •.10. So when secrecy for prayer is offered, (and no other more necessary duty at that time is called for) which we are to watch unto, C •l. •.2. or when we meet with some special occasion or Dispensation, pointing out to us this or that as a duty called for, such a Providence invites us to the practice of that duty: for though Providences will not make these things to become duties which are not duties, yet they will serve to time and circumstantiate duties that lye on us, by virtue of affirmative Prec opts.
3 When some speci •l Providences meet and concur, to give opportunity for such a duty; as for instance, the giving of Alms when we h •ve it, and some indigent person offers, whose necessity calls for it, Gal. •.10. So when secrecy for prayer is offered, (and no other more •ecessary duty at that time is called for) which we are to watch unto, C •l. •.2. or when we meet with some special occasion or Dispensation, pointing out to us this or that as a duty called for, such a Providence invites us to the practice of that duty: for though Providences will not make these things to become duties which are not duties, yet they will serve to time and circumstantiate duties that lye on us, by vertue of affirmative Prec •pts.
4 Some special occasions and times are set down in the Word, as for praying Morning and Evening, for hearing the Word on Sabbath days; and in these, and other the like duties, the examples of the Saints, so recorded for imitation in Scripture, would be obs •rved as a Copy and Pattern.
4 Some special occasions and times are set down in the Word, as for praying Morning and Evening, for hearing the Word on Sabbath days; and in these, and other the like duties, the examples of the Saints, so recorded for imitation in Scripture, would be obs •rved as a Copy and Patern.
5 When they have not such inconveniences with them, as cross •nd hinder other Moral duties of Edification, love, &c. for if th •y do that, they must yield and give place to these; but if no ⟨p. 11⟩other duty be called for, then they ought to be done, for we should be in some duty. And though such duties be in themselves Moral, suppose praying, hearing, and such others, which might be instanced, yet the timing of them, or going about them at such a time, and in such a manner, is not Moral simply, but as these are by circumstances called for.
6 When without sin such a duty cannot be omitted; and although there be not ••y inward exercise of mind, or frame of spirit suitable thereto; yet the Conscience calls for it, or there is some one special occasion or other that puts us to it.
3 Observe, that this Rule o • Negatives tying ad s •mper, or obliging in all circumstances of time, is not to be understood, but where the matter is Moral; therefore we would distinguish again betwixt negative Morals, and negative Positives, for Positives, whether negative or affirmative, give still place to Morals. As for instance, that part of the fourth Commandment is negative; In it (that is, on the seventh day) thou shalt do no manner of work, yet sometimes, when necessity calls for it, some manner of works is lawful on that day, because it is only a negative Positive, and not a negative Moral: And so David's eating of Show-bread, was against a negative Command, though not against a negative Moral, but a negative Positive.
3 Observe, that this Rule o • Negatives tying ad s •mper, or obliging in all circumstances of time, is not to be understood, but where the matter is Moral; therefore we would distinguish again betwixt negative Morals, and negative Positives, for Positives, whether negative or affirmative, give still place to Morals. As for instance, that part of the fourth Commandment is negative; In it (that is, on the seventh day) thou shalt do no manner of work, yet sometimes, when necessity calls for it, some manner of works is lawful on that day, because it is only a negative Positive, and not a negative Moral: And so David's eating of Shew-bread, was against a negative Command, though not against a negative Moral, but a negative Positive.
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
6 The sixth distinction is of the Moral Law in two Tables, first and second; the first contains ou • immediate worship, service and obedience to God himself, and is comprehended in the ⟨p. 8⟩first four Commandments; th • s •cond contains our mediate obedience to God in all the duties we owe to other •, in the last six; they were at first so divided by the Lord hims •lf, for there are Ten in all, Deut. 4.13. From this distinction take notice; 1. That all the Commandm •nts of the second Table are of like Authority with the first, God sp •ke all these words; yea, as it appears from Act. 7.28▪ it was our Lord Jesus. 2. The sins immediat •ly aga •nst the first Table, are gre •ter th •n those against the second; for this cause, Matth. 22.38. the first is called the First and Great Commandment: Ther •fore 3. In Morals (if th •y be things of the same nature) the duti •s of the second Table cede and give place to the duties of the first Table, when th •y cannot stand together; as in the case of love to God, and the exercise of love to our Father and Neighbour, Luke 14.26. Matth. 10.37. wh •n obedience to God, and obedience to our Superiours cannot consis •, we are to obey God rather than man, Act, 4.19. and we are to love the Lord, and hate Father and Moth •r, Luke 14. •6. 4. Y •t take notice, that Ceremonials or positives of the first Table, for a time cede and give place to Morals in the second; as fo • •elieving or pr •s •rving our Neighbours life in hazard, we may trav •l on the Sabbath day, according to that Scriptur •, I will h •ve M •rcy and not Sacrifice • and the Sabbath was made fo • man, and not man for the Sabbath, &c.
2 Though the positive Commandmen •, or (the positive p •rt of the Commandment) be of alike force and Authority with the negative, as to the obligation it layeth on us to duty, yet it doth not tye us to all occasions and times, as negatives do: Hence is that common Maxim, that affirmative Commands tye and oblige semper ever, that is, they never want their Authority, and we are never absolved from their obedience; but they do not oblige and tye ad semper, that is, in all differences of time we are not tyed to the exercise of the duties enjoyned; negatives again oblige both semper & ad semper, th •t is, always, and in all differences of time: For instance, in the third Commandment, the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer, r •ading and hearing, &c. So in the fourth Commandment we are r •quired to sanctifie the Sabbath, by waiting on Ordinances, &c. This makes these still duties, so as to pray, hear, &c. are still d •ties, but we are not to be, and should not be always exercised in these duties, for we must abound in other duti •s also of necessity, and mercy, we must eat, and sleep, &c. and when we sleep, we can neither act love, nor fear▪ Again, the negative ⟨p. 10⟩part is, not to prophane the Lords Name in his Ordinances; this may not be done at any time: The reason of th • difference is this, bec •use in affi •mative • we are not always tyed to the a ••s of Duties and Graces, but to the Disposition and H •bit. Habits are a Spiritual Quality, a (Vis) or Pow •r fitting and enabling for bringing forth these acts, and for the bringing them forth in the due time and season, when they shall be called for; but in sinful things we are prohibited, not only the habits, but the acts also: the one is always and ever a sin, but the other is not always called for as duty. If any desire Rules to know when a duty is called for; as for instance, when we are to pray, hear, &c. it is hardly possible to be particular in this, yet we may try it by these Generals.