A37049:626
A37049:626
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.
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; ⟨p. 151⟩
The case is indeed, as to Heathens, otherwise, who were never thus engaged, nor called to engage themselves; but, unto Christians it will be no excuse.
If it be replied that this is very hard; for then no Christian will be free of Perjury, nor have Peace. Answ. 1. I grant the ⟨p. 152⟩case is hard, and the Strait great; but it is such as sloweth from our own corruption in this, as in other duties and parts of holiness: for as the Law is holy, just, and good, Rom. 7. and is not to be blamed as accessary to our sin; so the Vow is holy, just, and good, and is not to be blamed, if in the circumstances right, because of our breach. 2. As I think, it is hard to keep our selves free of sin, even against light, so I think it is a difficulty to be kept free of this aggravation of sin, to wit, of committing it against our engagements; and therefore (as the manner of the People of God is) I think it safest to take with these aggravations of our sins, as chief parts of them (to speak so) and to take them with the rest to Jesus Christ, that we may obtain pardon of them through Him, and to maintain our peace rather by often washing our selves from the filth of breaking, than by pleading no breach at all. 3. Yet may Christians (even as in other duties of holiness) in their Vows and Promises to God, have peace, and say, in a Gospel-sense, We have not turned back from thee, nor dealt falsely in thy Covenant, as it is Psal. 44.17, 18. which certainly implieth not absolute holiness, or exact performance of all the Articles of the Covenant; but that 1. In the great and main Articles, they were honest, and did not put another God in his room to provoke him to Jealousy. 2. That they intended truly the keeping of all, and said nothing by their profession or engagements, which they minded not to perform. 3. That they had some testimony as to what was past, that they had in some measure walked according to their engagements, and had left nothing undone, at least willingly, and with approbation of themselves therein, that might have furthered them in keeping Covenant, but had stuck to Him in doing and suffering honestly; a man sincerely, and in the strength of grace studying this, may attain to such a testimony from his own Conscience, and to a good measure of peace; yea, a man that may have quietness in his performing duty upon the account of other ties, without engaging, may also come to have quietness in his engaging to it.
If it be replyed that this is very hard; for then no Christian will be free of Perjury, nor have Peace. Answ. 1. I grant the
If then there be a necessity to engage, it may be asked, How peace may be attained in it, and how we may be helped to perform? Answ. 1. We should endeavour to be clear and quiet, as to the soundness of our by-past engagements, and of these ⟨p. 153⟩we presently enter in, as to the motives, grounds, ends, and manner of engaging, that all be right there. 2. If any thing be seen to be wrong, it should be taken with, and mended, that we use not Vows mainly to put by a challenge for the time, without any more of it. 3. Ye should seriously mind these directions: 1. Forget not your Vows and Engagements, be minding them often, and thinking of them so as they may never be forgotten, Jer. 50.4, 5. 2. Defer not to pay them, Eccles. 5.4. Deut. 23.21. Delays make the impression of the weight of the Vow, and of the dread of Him to whom it is made, much to wear out; and, taking liberty to be slack in paying of it, for, but for this once, or for a little while, is a direct breach of it self, and maketh way for more. 3. Keep in mind, and entertain such a frame of spirit as ye were in when they were at first made; such humility, tenderness, awe of God, &c. We often, alas, take on Vows in a good frame, to be on the matter a sort of excuse for us in letting such a frame go, or at least to ease us a little for the time, as if engaging were performance, which is not the least part of the deceit of our hearts. 4. The performance of the thing would be followed as it is undertaken, to wit, in the strength of grace, and by virtue of life derived from Jesus Christ, quickening and strengthening us both as promising and performing. 5. We should be often considering the fearfulness of the sin of Breaking, and examining our selves about our keeping of them; making breaches, that are particularly observed, the matter of confession to God, and of serious repentance before him. If we would suffer these things to sink down deep in us as in the sight of God; this no doubt would make them have a quite other impression. 6. We should still keep the knot fast, and if one promise or resolution seem to be loosed, we should forthwith cast another; or if one obligation given, seem to be weakened, we should give another, that there may be still some obligation standing over our heads;
and following engagements, not formally, but soberly and seriously renewed, may be made use of to bind on the former upon us, and to make th •m more effectual, so say they, Jer. 50.4, 5. going, and weeping as they go▪ Come let us join our selves unto the Lord in a perpetual Covenant, […] to be forgotten. This is to be understood mostly, if not only, of private engagements; as for public ⟨p. 154⟩solemn Oaths and Covenants, we neither find in Scripture that they have been frequent, but on some great and very grave occasion; neither could they well be, (so great multitudes engaging in them) without diminishing from the weight of them, and so without wronging of God's Name. 7. We should by no means suffer breaches, though never so small, to lie long on, but should get us to the Fountain with them, as foul and loathsome, lest they bring on more and greater.
and following engagements, not formally, but soberly and seriously renewed, may be made use of to bind on the former upon us, and to make th •m more effectual, so say they, Jer. 50.4, 5. going, and weeping as they go▪ Come let us joyn our selves unto the Lord in a perpetual Covenant, 〈…〉 to be forgotten. This is to be understood mostly, if not only, of private engagements; as for publick ⟨p. 154⟩solemn Oaths and Covenants, we neither find in Scripture that they have been frequent, but on some great and very grave occasion; neither could they well be, (so great multitudes engaging in them) without diminishing from the weight of them, and so without wronging of God's Name. 7. We should by no means suffer breaches, though never so small, to lie long on, but should get us to the Fountain with them, as foul and loathsome, lest they bring on more and greater.
Now then try Perjury and breach of Vows and Oaths to God, 1. In Baptism, which extendeth to engage professing Believers to the mortification of sin, and to the study of holiness as to both Tables of the Law, and to a conversation as becometh the Gospel. 2. In, and at Communions, where the same Covenant is Sealed. 3. In your Oaths solemnly taken in Covenants. 4. In your more private engagements to God, and for him to others.
Beside these which are common, some come under particular Oaths and Engagements by virtue of their stations; as Ministers, Elders, Magistrates, for the faithful discharge of their respective duties; some by their Relations, Office, and Place, as Husbands and Wives each to other; as Parents in reference to their Children, to bring them up in the nurture and admonition of the Lord, and in his fear; some by virtue of their common Trades and Callings have come under particular Oaths to such and such Incorporations, Trades, &c. And some on more particular occasions have come under engagements: O look well what you do, and have done; there will, I fear, many be found Perjured. I do not here speak of every particular infirmity, but certainly there is sin against God, and Perjury before him which cannot easily, if at all, be interpreted so with men; in which respect, Mal. 2. the Lord condemned putting away an innocent Wife, even though it seemed to have a permission by Law; in these things when men do not what they may do, or if there be yet more in their power than is done, or if the obligation of the Oath on them awe them not, or weight them not, it cannot but be a profaning of the Lords Oath: Many, alas, according to their several relations and stations, are found guilty here, who have little or no awe of God on them in these things.
Beside these which are common, some come under particular Oaths and Engagements by vertue of their stations; as Ministers, Elders, Magistrates, for the faithful discharge of their respective duties; some by their Relations, Office, and Place, as Husbands and Wives each to other; as Parents in reference to their Children, to bring them up in the nurture and admonition of the Lord, and in his fear; some by vertue of their common Trades and Callings have come under particular Oaths to such and such Incorporations, Trades, &c. And some on more particular occasions have come under engagements: O look well what you do, and have done; there will, I fear, many be found Perjured. I do not here speak of every particular infirmity, but certainly there is sin against God, and Perjury before him which cannot easily, if at all, be interpreted so with men; in which respect, Mal. 2. the Lord condemned putting away an innocent Wife, even though it seemed to have a permission by Law; in these things when men do not what they may do, or if there be yet more in their power than is done, or if the obligation of the Oath on them awe them not, or weight them not, it cannot but be a prophaning of the Lords Oath: Many, alasse, according to their several relations and stations, are found guilty here, who have little or no awe of God on them in these things.
In sum, This Command is broken these three ways, in reference ⟨p. 155⟩to such engagements; 1. In shunning to make them when we are called to it. 2. In not making them rightly. 3. In not performing of them when made; and it bindeth 1. Absolutely to many things which cannot come within the compass of ordinary infirmity. 2. To eschew all known sinful deeds, as Swearing, and what may be inductive to it, Drunkenness, unlawful Gaming, needless Contentions, &c. 3. To do all outward duties, as to Read, Hear, Pray, &c. 4. To do them as seriously as we may. 5. Not to lye in any seen or known sin here forbidden, nor to delay Repentance, though for never so little a while; it dispenseth not at all here, because these are in our power, and when we fail, it is not out of ordinary infirmity.
Beside what is said, there are yet two ways of taking or using the Name of God, which are sib or of kin to Oaths; The 1. is that of Appealing to God to judg, as David did, that God might judge betwixt him and persecuting Saul, 1 Sam. 24.12. The 2d. is that of attesting God, thus, The Lord knoweth, God is my Witness, my Witness is in Heaven, &c. as Job doth, cap. 16.19. and Paul, Rom. 1.9. These are lawful when called unto and rightly gone about, but when abused in rash precipitant, passionate appeals, or in unjust matter, as Sarahs was, Gen. 16. and in rash unnecessary attestations, or in trifling matter; they are more than an ordinary taking of God's Name in vain, and therefore should never lightly be interposed and made use of.
Beside what is said, there are yet two ways of taking or using the Name of God, which are sib or of kin to Oaths; The 1. is that of Appealing to God to judg, as David did, that God might judge betwixt him and persecuting Saul, 1 Sam. 24.12. The 2d. is that of attesting God, thus, The Lord knoweth, God is my Witness, my Witness is in Heaven, &c. as Job doth, cap. 16.19. and Paul, Rom. 1.9. These are lawful when called unto and rightly gone about, but when abused in rash precipitant, passionate appeals, or in unjust matter, as Sarahs was, Gen. 16. and in rash unnecessary attestations, or in triffling matter; they are more than an ordinary taking of God's Name in vain, and therefore should never lightly be interposed and made use of.
The great breach of this Command is Blasphemy, though Perjury be most direct. That we may see how this sin is fallen into, we shall 1. Define it; 2. Divide or distinguish it, which we shall find to be exceeding broad; Blasphemy then against God, (as the word beareth) is a wronging of God's holy Majesty by some reproachful speeches or expressions, uttered to His disgrace; we say Uttered, because that which is in the heart is most-part Atheism, and Infidelity, and so belongeth to the first Command.
Of this there are three sorts, or there are three ways whereby men fall into it: 1. When any thing unbecoming God, is in word attributed to Him, as that he is not just, holy, merciful, &c. such as that complaint, Ezek. 18.25. The ways of the Lord are not equal. 2. When what is due to him is denied him; ⟨p. 154⟩[…] ⟨p. 155⟩[…] ⟨p. 156⟩as when he is said, not to be Eternal, Omniscient, Almighty, &c. as he was by proud Pharaoh, and railing Rabshaketh in his master's Name, who most insolently talked at that high rate of Blasphemy, Who is the Lord that I should obey his Voice, &c? Who is the Lord that is able to deliver you out of my hand? Exod. 5. Isa. 36.18.20. 3. When what is due to God is attributed to a Creature, or arrogated by a Creature: thus the Jews charged Christ as guilty of Blasphemy, Luk. 7.49. & Joh. 10.33. (supposing him to be a Creature) because he forgave sins, and called himself God; of this sort of Blasphemy, as to some degree of it, is the commending or crying up our own or others parts, pains, wit, &c. for attaining, effecting, and bringing to pass of somewhat to the prejudice of divine providence; so those of Zidon did to Herod, Act. 12.22. And thus often men make Mediators and Saviours as it were of themselves and of other men.
Of this there are three sorts, or there are three ways whereby men fall into it: 1. When any thing unbecoming God, is in word attributed to Him, as that he is not just, holy, merciful, &c. such as that complaint, Ezek. 18.25. The ways of the Lord are not equal. 2. When what is due to him is denyed him;
2. This Blasphemy may either be immediately and directly against God himself, or any of the persons of the blessed God-head; or mediately and indirectly against him, when it is against his Ordinances of the Word, Prayer, Sacraments, &c. by vilifying them in expressions, or against his people, or the work of his spirit in them: he is indirectly Blasphemed in them when they, or it, are mocked; as when Paul's much learning in the Gospel is called madness, or when real and serious Religion, Repentance, or Holiness, are called Conceitedness, Pride, Preciseness, Fancy, &c.
3. Blasphemy may be considered, either as it is deliberate and purposed as in the Pharisees; or 2. As it is out of infirmity, rashness, and unwatchfulness, over-expressions: or 3. Out of ignorance, as Paul was a Blasphemer before his Conversion, 1 Tim. 1.15.