A37049:117
A37049:117
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.
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
5 The fifth Rule is, that the Law is spiritual, Rom. 7.14. and that not only outward obedience to such duties, or outward abstinence from such sinful acts is called for, but the Law, having a spiritual meaning, calls for spiritual service, and that in these three: 1. As it requires spiritual duties, such as Faith, Fear, Love to God, and to others; right habits, as well as right affections, and outward actions; and therefore Paul, to prove the spirituality of the Law, instanceth in the habit of Lust, Rom 7. as a thing thereby discharged. 2. The Law is spiritual, in that the obligation thereof reaches to the Spirit, and very inwards of the Heart, affections and thoughts, as well as to the outward man; the love it requires, is love with all the Soul, Heart, and Mind. Hence there is Heart-Idolatry, Murder, and Adultery, as well as outward, therein condemned. 3. It is spiritual, in respect of the manner; it requires, as to all outward duties, that they be done to a spiritual end, from a spiritual principle, and in a spiritual way, opposite to the carnal way, to which the unrenewed heart of man is inclined; in which sense we are commanded to walk in the spirit, Gal. 5.16. and so praying and praising, which this Law calls for, is praying and praising in the spirit, 1 Cor. 14. v. 14, 15, 16.
6 A sixth Rule is, that beside the duty expressed, there is more implied in the affirmative Commands; and beside the sin pitched on, there is more forbidden in the negative Precepts, even all duties and sins of these kinds, in whatsoever degree: As for example, in the affirmative Commands; 1. Where the duty is commanded, all the means that may further it are commanded likewise: Hence under care to preserve our Brother, Levit. 19.17, 18. it is commanded that we should reprove him, &c. 2. Where any thing is commanded as a duty, all duties of that kind are commanded, as keeping holy the Lords Day, is commanded in the fourth Commandment; there hearing, praying, watchfulness all the Week over, and all things belonging unto the Worship of God that day, such as Tithes, that is, maintenance for a Ministry, calling of fit Ministers, building Churches, &c. are required, though they be not all duties of that day. 3. Where a duty is required, the owning and suitable avowing of that duty is required also; and so believing in God▪ and the ⟨p. 13⟩profession of Faith are required in the same Commandment, Rom. 10.10 4. Where the duty of one Relation is required (as of Children's subjection) there is required the duty of the other Relation (as of Parents) yea, and also of all under that name.
6 A sixth Rule is, that beside the duty expressed, there is more implyed in the affirmative Commands; and beside the sin pitched on, there is more forbidden in the negative Precepts, even all duties and sins of these kinds, in whatsoever degree: As for example, in the affirmative Commands; 1. Where the duty is commanded, all the means that may further it are commanded likewise: Hence under care to preserve our Brother, Levit. 19.17, 18. it is commanded that we should reprove him, &c. 2. Where any thing is commanded as a duty, all duties of that kind are commanded, as keeping holy the Lords Day, is commanded in the fourth Commandment; there hearing, praying, watchfulness all the Week over, and all things belonging unto the Worship of God that day, such as Tythes, that is, maintenance for a Ministry, calling of fit Ministers, building Churches, &c. are required, though they be not all duties of that day. 3. Where a duty is required, the owning and suitable avowing of that duty is required also; and so believing in God and the
Again, in negative Precepts observe: 1. Where great sins are forbidden, all the lesser of that sort are forbidden also; as under Adultery, Murder, and Idolatry, all light, obscene Whorish words, wanton looks, unchaste thoughts, revenge, rash anger, worldly affections, &c. are forbidden; and they are comprehended and prohibited under the grossest terms, to make them the more detestable, odious, and dreadful. 2. All means that may prevent these sins are commanded, and all snares, or occasions, or incitements to them are prohibited. 3. Where any sin is forbidden, there the least scandal about it, or the least appearance of the guilt of committing it, is forbidden also; for God will have his people holy, and shining in holiness, unspotted, and without scandal, and abst •ining not only from all evil, but from all appearance of it, 1 Thess. 5.22. 4. We are not only forbidden the committing of such sins our selves, delighting in them, and inclining to them, but accounting light or little of them in others; yea, we are commanded and ought to mourn for them, when committed by them.
7 The seventh Rule is, whatever duty lies upon others, we are commanded in our places to further them in it, as Masters are to further their Servants, Husbands their Wives, one Neighbour another, by advice, direction, encouragement, prayer, and other helps, as in the fourth Commandment is clear, where the Servants duty, and the Strangers, is imposed on the Master; and whatever sin is discharged in our selves, we are discharged any manner of way to partake in the same with others, whether by advice, example, connivance, ministering occasion, or by sporting and laughing at it in them; for so the Rule is, 1 Tim. 5.22. Keep thy self pure, partake not of other mens sins: Men may be free themselves, as to their own personal breaches, and yet highly partake of others breaches of the Law.
7 The seventh Rule is, whatever duty lies upon others, we are commanded in our places to further them in it, as Masters are to further their Servants, Husbands their Wives, one Neighbour another, by advice, direction, incouragement, prayer, and other helps, as in the fourth Commandment is clear, where the Servants duty, and the Strangers, is imposed on the Master; and whatever sin is discharged in our selves, we are discharged any manner of way to partake in the same with others, whether by advice, example, connivance, ministring occasion, or by sporting and laughing at it in them; for so the Rule is, 1 Tim. 5.22. Keep thy self pure, partake not of other mens sins: Men may be free themselves, as to their own personal breaches, and yet highly partake of others breaches of the Law.
8 The breach of one Commandment virtually breaks all; there is such a connection and linking together of the Commandments, that if the Authority of God be slighted in one, it is so in all, Jam. 2.10. 1 John 4.20.
8 The breach of one Commandment virtually breaks all; there is such a connexion and linking together of the Commandments, that if the Authority of God be slighted in one, it is so in all, Jam. 2.10. 1 John 4.20.
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.