A37049:613
A37049:613
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.
6. There should be Diligence in doing, going on, and helping and inciting others to join with us; that so it may through Grace be made irrevocable, which is the practise of the People of God, Jer. 50.4, 5.
6. There should be Diligence in doing, going on, and helping and inciting others to joyne with us; that so it may through Grace be made irrevocable, which is the practise of the People of God, Jer. 50.4, 5.
7. There should be Engaging, in the Lively Exercise of Faith; drawing Strength from Jesus Christ, according to His own promise; and of our selves to make use of him, for that end: Yea, that should be Laid for the Foundation of our undertaking: Therefore every such engaging, is a Covenanting with God, and there is no Covenanting with Him, but by interposing of Jesus Christ, both for the procuring of Pardon for by-past failings and guilt; and for Grace and Strength, to perform, called-for, and engaged into Duties, •or the Future. See a frame of Spirit, •it for Covenanting, when seriously and suitably gone about, Jer. 50.4.5.
7. There should be Ingaging, in the Lively Exercise of Faith; drawing Strength from Jesus Christ, according to His own promise; and of our selves to make use of him, for that end: Yea, that should be Laid for the Foundation of our undertaking: Therefore every such ingaging, is a Covenanting with God, and there is no Covenanting with Him, but by interposing of Jesus Christ, both for the procuring of Pardon for by-past failings and guilt; and for Grace and Strength, to perform, called-for, and ingaged into Duties, •or the Future. See a frame of Spirit, •it for Covenanting, when seriously and suitably gone about, Jer. 50.4.5.
Concerning these Engagements, we say. 2. That they are of themselves Obligatory, and binding to those who come under them, as Numb. 30.2, 3. Vowing is called the Binding of a Man's Soul; And Psal. 36.12. it's said, Thy Vows are upon me, O Lord, as pressing him with a Weight, till they were payed.
Concerning these Ingagements, we say. 2. That they are of themselves Obligatory, and binding to those who come under them, as Numb. 30.2, 3. Vowing is called the Binding of a Man's Soul; And Psal. 36.12. it's said, Thy Vows are upon me, O Lord, as pressing him with a Weight, till they were payed.
If it be asked, 1. How Vows bind? We Answer, 1. In Moral Duties, they make the Obligation no greater; for, they being laid on by the Command of God, and having his Authority, there can be no Addition to that in it self: But there is a twofold Addition, 1. In respect of us; so that though the Obligation be not greater in it self, yet we join our Approbation or Consent unto that, whereby, as by a positive Superadded Voluntary Consent, we bind our selves; so that in some respect we have two Bonds (the Law, and our Oath both) for one. 2. Though it make not the former Obligation, to bind more strongly in it self; yet it maketh that Obligation to have a more deep Impression upon us; so that a man, by Vow bound to a commanded Duty, will think himself more bound to it, than before; and that Command will have a deeper Impression, and a more weight on him, to persuade him to do, and to challenge him when he hath omitted, than before. Again, in things that are merely Accessories to a Religious end, as Extrinsic Means; for Instance, Fasting, Staying at Home, Vowing, &c. never maketh the doing of these of themselves, to be Acts of Religious Worship; but it maketh our keeping of them to be by a Religious Tie; so that without Profanity they cannot be altered, out of the case of necessity.
If it be asked, 1. How Vows bind? We Answer, 1. In Moral Duties, they make the Obligation no greater; for, they being laid on by the Command of God, and having his Authority, there can be no Addition to that in it self: But there is a twofold Addition, 1. In respect of us; so that though the Obligation be not greater in it self, yet we joine our Approbation or Consent unto that, whereby, as by a positive Superadded Voluntary Consent, we bind our selves; so that in some respect we have two Bonds (the Law, and our Oath both) for one. 2. Though it make not the former Obligation, to bind more strongly in it self; yet it maketh that Obligation to have a more deep Impression upon us; so that a man, by Vow bound to a commanded Duty, will think himself more bound to it, than before; and that Command will have a deeper Impression, and a more weight on him, to perswade him to do, and to challenge him when he hath omitted, than before. Again, in things that are meerly Accessaries to a Religious end, as Extrinsick Means; for Instance, Fasting, Staying at Home, Vowing, &c. never maketh the doing of these of themselves, to be Acts of Religious Worship; but it maketh our keeping of them to be by a Religious Tye; so that without Prophanity they cannot be altered, out of the case of necessity.
If it be asked, 2. What is to be thought of our Common and Ordinary Engagements, 1. By Baptism. 2. At the Lords Supper. 3. By Oaths in Covenants. 4. Engagements in Private to God by Vows, Purposes, Promises, Resolutions, in thoughts within; or expressed in Prayer: (I suppose it doth not a little concern all of you to know, how they bind and when they are broken.) We Answer.
If it be asked, 2. What is to be thought of our Common and Ordinary Ingagements, 1. By Baptism. 2. At the Lords Supper. 3. By Oaths in Covenants. 4. Ingagements in Private to God by Vows, Purposes, Promises, Resolutions, in thoughts within; or expressed in Prayer: (I suppose it doth not a little concern all of you to know, how they bind and when they are broken.) We Answer.
1. That, All these are binding, and still accounted so, (Psal. 119.106. Psal. 67.) is not to be doubted, yea binding in an Eminent Degree, as being made To God, and not only Before ⟨p. 148⟩Him: The Nature of the thing and our consent also bindeth: For, 1. If interposing the Name of God to men doth bind, much more to God. 2. If a Promise solemnly ratified bind to men, much more to God. Hence 3. Our Obligations in Baptism, and the Lords Supper, receive Strength and Conviction against us from the Covenant, which we solemnly Ratify and renew with God therein, and that before the World: And our Breach of these Vows is charged on us by the Lord, as an open Breach of his Covenant; the Obligation whereof is pleaded from them, Genesis, 17. ver. 10. and 14. and else-where.
1. That, All these are binding, and still accounted so, (Psal. 119.106. Psal. 67.) is not to be doubted, yea binding in an Eminent Degree, as being made To God, and not only Before ⟨p. 148⟩Him: The Nature of the thing and our consent also bindeth: For, 1. If interposing the Name of God to men doth bind, much more to God. 2. If a Promise solemnly ratifyed bind to men, much more to God. Hence 3. Our Obligations in Baptism, and the Lords Supper, receive Strength and Conviction against us from the Covenant, which we solemnly Ratifie and renew with God therein, and that before the World: And our Breach of these Vows is charged on us by the Lord, as an open Breach of his Covenant; the Obligation whereof is pleaded from them, Genesis, 17. ver. 10. and 14. and else-where.
2. Yet do they not bind absolutely, as the Duty lieth upon us and as we should aim at it; for though we be bound by the Law to be perfectly Holy, and without sin; yet doth not a Vow so tie us, or that Obligation is not from our Vow, but from the Law; because our Vow is to be understood, 1. With Respect to our Nature, now Corrupt and sinful: and therefore to Vow, Absolutely, to be without Sin, or absolutely to abstain from it, is injurious and impossible. 2. With respect to our aim and desire. 3. With respect to our not Approving, or Dis-approving our selves in any thing, wherein we come short. 4. In respect of the Obligation to endeavour it, which is, Alway, and by all suitable means to press at it, and to leave nothing undone, which may further it: So then 1. They do not bind Absolutely or Simply, but Respectively. 2. Not as to the Victory, but as to the Wrestling and Fighting for Victory. 3. Not as to the Event, but as to the Means which are in our Power; and therefore some plead, That they had not broken Covenant, though they had Sins, Psal. 44.17.
2. Yet do they not bind absolutely, as the Duty lyeth upon us and as we should aim at it; for though we be bound by the Law to be perfectly Holy, and without sin; yet doth not a Vow so tye us, or that Obligation is not from our Vow, but from the Law; because our Vow is to be understood, 1. With Respect to our Nature, now Corrupt and sinful: and therefore to Vow, Absolutely, to be without Sin, or absolutely to abstain from it, is injurious and impossible. 2. With respect to our aim and desire. 3. With respect to our not Approving, or Dis-approving our selves in any thing, wherein we come short. 4. In respect of the Obligation to endeavour it, which is, Alway, and by all suitable means to presse at it, and to leave nothing undone, which may further it: So then 1. They do not bind Absolutely or Simply, but Respectively. 2. Not as to the Victory, but as to the Wrestling and Fighting for Victory. 3. Not as to the Event, but as to the Means which are in our Power; and therefore some plead, That they had not broken Covenant, though they had Sins, Psal. 44.17.
3. Though they bind not Simply or Absolutely, (and are not therefore to be so taken or understood) yet they tie Absolutely, 1. To the main of having God ours in Christ. 2. In other things, thus:
3. Though they bind not Simply or Absolutely, (and are not therefore to be so taken or understood) yet they tye Absolutely, 1. To the main of having God ours in Christ. 2. In other things, thus:
1. They tie us to live in no known Sin, especially Outward Sins, and to delight in none. 2. To omit no Known Duty, but to essay the doing of it. 3. As to the Manner, to essay it seriously; so that though a man cannot swear, that he shall •ave no Corruption in him, while he is upon Earth: Yet in so far he may: As 1. Not to approve of it. 2. To leave ⟨p. 149⟩no means unessayed, consisting in his Knowledge, that may help to mortify it. 3. Seriously, and in good Earnest, to be aiming at the Mortification of it, in the Use of these. And so this Tie of a Vow is, 1. As far as in us lieth. 2. As Universal as the Duty is. 3. Constant and always binding. 4. When it's taken on, we should not let it lye on, (to say so) till the Sun go down, but endeavour that we may be free of it; it bindeth us to quit Sin, as well as to eschew it. It reaches not all Infirmities, to make them Breaches; but known Sins, or the least sins stuck to.
1. They tye us to live in no known Sin, especially Outward Sins, and to delight in none. 2. To omit no Known Duty, but to essay the doing of it. 3. As to the Manner, to essay it seriously; so that though a man cannot swear, that he shall •ave no Corruption in him, while he is upon Earth: Yet in so far he may: As 1. Not to approve of it. 2. To leave ⟨p. 149⟩no means unessayed, consisting in his Knowledge, that may help to mortifie it. 3. Seriously, and in good Earnest, to be aiming at the Mortification of it, in the Use of these. And so this Tye of a Vow is, 1. As far as in us lyeth. 2. As Universal as the Duty is. 3. Constant and always binding. 4. When it's taken on, we should not let it lye on, (to say so) till the Sun go down, but endeavour that we may be free of it; it bindeth us to quit Sin, as well as to eschew it. It reaches not all Infirmities, to make them Breaches; but known Sins, or the least sins stuck to.
3. Concerning these Vows, we say; That the Breach of them is a very great Sin, and doth much more aggravate Sin, where it is, than where it is not: So that the Sins of Christians against Baptism, Communions, Oaths in Covenants, Secret Engagements, Resolutions, and Promises to God, are much greater than the Sins of others. Hence the Lord chargeth Israel with Covenant-Breaking, by virtue of their Circumcision which they had received as a Seal thereof, and aggravateth all their Sins by that, and looketh on them in that Respect, as singularly sinful, Deut. 29.24. Jer. 22.8. &c. which could not so well be, if there were not some Peculiarity in that Obligation. Our Baptism, doubtless, is no less binding unto us, nor the Breach of our Baptismal Vows less sinful, Col. 2.11, 12. Neither can there be any reason given, Why the Breach of an Oath to man, should be charged on a Person, as a Sin and Infamy; and the Breach of an Oath to God, not be much more charged so. Oh! Take notice then, ye who sin willingly, who Drink, Swear, omit Prayer; Let your minds wander, and study not Holiness in good earnest, that your sins have these Aggravations to make them horrible, infamous, and inexcusable, 1. There is manifest Perjury against the Oath of God, which even according to the Pharisees Doctrine, Matth. 15.33. was Abominable: Thou shalt not (say they) Forswear thy self, but shalt pay or perform thy Oath to the Lord. 2. There is unfaithful dealing, and Abominable Treachery, to break under trust, and to keep no Engagement to Him. 3. There is not only Perjury, and Treachery simply; but towards God, which is more, and draweth a great deal deeper, than towards any other. It's Dreadful to deal Unfaithfully, Treacherously, and Perjuriously ⟨p. 150⟩with Him. 4. All this is in things that are very equitable and much for your own good, which maketh no small aggravation. 5. This is done not only against promises, but against many promises, and many other bands. 6. That its often and in many things that you sin against these promises. 7. That sin is little resented or laid to heart on this consideration, and as so aggravated.
If it be said, Then it is better to make no promises at all, than to come under such aggravations of guilt by breaches of them, for none keep them exactly: and so men must needs be in great and continual disquietness and anxiety while under them; Were it not better, then, to be doing without promising?
If it be said, Then it is better to make no promises at all, than to come under such aggravations of guilt by breaches of them, for none keep them exactly: and so men must needs be in great and continual disquietness and anxity while under them; Were it not better, then, to be doing without promising?
Answ.
1. It is not free to us, Not to make them more than it is To break them, or not to keep them; and when we are called to make such Promises, and make them not, it becometh sin to us as was said. Its not free to us, whether we shall be Baptised Communicate, &c. or not; therefore, whosoever would not so engage, were to be censured and punished as utter despisers of the Lord's Covenant, Gen. 17.14. & Exod. 12.
2. They, who refuse to take them, lay themselves open to the temptation of being more easily prevailed with, not to perform these duties, or of being sooner ensnared in such sins, because they are not formally engaged by Vow against them, and so they make themselves culpably accessary to the strengthening of tentation, and weakening of resolution; to the contrary whereof, they are no doubt obliged.
2. They, who refuse to take them, lay themselves open to the temptation of being more easily prevailed with, not to perform these duties, or of being sooner insnared in such sins, because they are not formally engaged by Vow against them, and so they make themselves culpably accessary to the strengthning of tentation, and weakning of resolution; to the contrary whereof, they are no doubt obliged.
3. If you intend indeed to perform these duties, then ye may engage to do so; but if ye will not so much as Promise and engage to do them, it cannot be expected in reason that ye will Do them; especially considering that even these who honestly promise and engage, do yet notwithstanding, find a great difficulty to do and perform. O take heed that you be not, by your refusing to engage, making a back-door for your selves to go out from your duty, that so you may the more easily, and with the less challenge, shift it.
3. If you intend indeed to perform these duties, then ye may ingage to do so; but if ye will not so much as Promise and engage to do them, it cannot be expected in reason that ye will Do them; especially considering that even these who honestly promise and ingage, do yet notwithstanding, find a great difficulty to do and perform. O take heed that you be not, by your refusing to engage, making a back-door for your selves to go out from your duty, that so you may the more easily, and with the less challenge, shift it.
If it be yet said, that the sin of simple omitting the duty, is less than the omitting of it after engagements and vows to the contrary. Answ. 1. It is not so to a Christian, who is called to engage himself, yea, who by Baptism is already engaged; ⟨p. 151⟩for 1. The man that neither engageth to do, nor doth the duty, faileth twice, whereas he that engageth and performeth not, faileth but once: though that once failing, is, by its being cross to his engagement, not a little aggravated; so that in some respect each fault or failing exceedeth the other; the one is a greater sin considered in it self, but the other is greater considered complexly. 2. The man that engageth not, is more accessary to his own falling, in ••spect that he used not that Mean to prevent it; yet the other when fallen, is more guilty, in respect of the breach of his engagement. 3. The man that will not engage, bringeth himself under a necessity of sinning; for if he perform not, he faileth twice, as is said; if he perform, he faileth, because he engaged not when he was called to it, so his performing is not the performing of a Vow to God, who requireth promising, in some cases at least, as well as performing. 4. The man that Promiseth and Voweth, and also performeth what he Promised and Vowed, his performing is so much the more acceptable, as it proceedeth not only from the awe of a Command, but from a spontaneous and free-will offering of it to God, and so is both Obedience to a Command, and the performance of a Vow; for thus, he chooseth obedience, as it is Psal. 119.30. It is not so with the other, whether he perform it or not, though we think, that God often letteth the man fall that will not engage, because he sayeth by his refusal that he trusteth not to God for the performance, otherwise he would engage and undertake on his account also; he sayeth withal, that he aimeth to perform, only because he cannot eschew it: And if he could shake off, and be freed from that Obligation to Holiness, that he would not out of respect to God, or love to Holiness, take on a new one. 5. The man that engageth not, sinneth more unexcusably in that he will not do that which is the lesser, and in his power. The less and more easy a thing it be to promise and engage (as it is no doubt more easy than to perform) the omission of it is the greater sin, and more inexcusable.
If it be yet said, that the sin of simple omitting the duty, is less than the omitting of it after engagements and vows to the contrary. Answ. 1. It is not so to a Christian, who is called to engage himself, yea, who by Baptisme is already ingaged;