A37049:631
A37049:631
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.
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;
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, alasse, 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, quickning 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 weakned, 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,
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.
1. Bla •phemy against the Father is that which striketh either against the God-head simply, or any of the Attributes which are due to God, and so its against all the persons in common; or against the Trinity of persons when it is denied, and so that relation of •ather in the God-head is Blasphemed.
1. Bla •phemy against the Father is that which striketh either against the God-head simply, or any of the Attributes which are due to God, and so its against all the persons in common; or against the Trinity of persons when it is denyed, and so that relation of •ather in the God-head is Blasphemed.
2. Blasphemy against the Son, is when either his God-head in the Eternity of it is denied, as it was by the Photinians and Aria •s; or when the distinction of his Natures in their respective true properties retained by each nature is denied; or when he is denied in his Offices, as if he did not satisfy divine Ju ••ice for the sins of the Elect as a Priest, which is done by the Soct ••a •s; or, as if he had not a Kingdom or Authority; or when other Mediators, or other satisfactions to Justice are set up and put in his room; or when another Head and Husband to the Church, Prince, or Pope; or another Word than what is written are made and obtruded upon her, and the like, whereof there are many in Popery, in which respect Antichrist is said to have many names of Blasphemy, Rev. 13.
2. Blasphemy against the Son, is when either his God-head in the Eternity of it is denyed, as it was by the Photinians and Aria •s; or when the distinction of his Natures in their respective true properties retained by each nature is denyed; or when he is denyed in his Offices, as if he did not satisfie divine Ju ••ice for the sinnes of the Elect as a Priest, which is done by the Soct ••a •s; or, as if he had not a Kingdom or Authority; or when other Mediators, or other satisfactions to Justice are set up and put in his room; or when another Head and Husband to the Church, Prince, or Pope; or another Word than what is written are made and obtruded upon her, and the like, whereof there are many in Popery, in which respect Antichrist is said to have many names of Blasphemy, Rev. 13.
3. Blasphemy against the Spirit may be considered, either as it is against the third Person of the God-head, and so it is against the Trinity; and was that error peculiar to Macedonius, or the [Greek or Hebrew] or pugnantes contra Spiritum; that is, fighters against the Spirit; or it may be considered as it looketh especially to the operation or work of that Spirit in a mans self, and so it is that peculiar Blasphemy spoken of, Math. 12.32. Which when all other Blasphemies are declared to be pardonable, is said never to be pardoned. This is the highest degree of Blasphemy, which may be so, 1. In that it is not at any time fallen into by a Believer or an Elect. 2. That it is not often fallen into, even by others that are Reprobates. 3. That it is hardly known to the person himself that is guilty of it, but much less to others. 4. That it is never rep •n •ed of, and (we think) doth never affect, because it is never pardoned; all other sins are pardonable, and many are actually pardoned.
3. Blasphemy against the Spirit may be considered, either as it is against the third Person of the God-head, and so it is against the Trinity; and was that errour peculiar to Macedonius, or the 〈non-Latin alphabet〉 or pugnantes contra Spiritum; that is, fighters against the Spirit; or it may be considered as it looketh especially to the operation or work of that Spirit in a mans self, and so it is that peculiar Blasphemy spoken of, Math. 12.32. Which when all other Blasphemies are declared to be pardonable, is said never to be pardoned. This is the highest degree of Blasphemy, which may be so, 1. In that it is not at any time fallen into by a Believer or an Elect. 2. That it is not often fallen into, even by others that are Reprobates. 3. That it is hardly known to the person himself that is guilty of it, but much less to others. 4. That it is never rep •n •ed of, and (we think) doth never affect, because it is never pardoned; all other sinnes are pardonable, and many are actually pardoned.
1. This sin then is not every sin, though all sins g sieve the Spirit, Ephes. 4.27. Nor 2. is it any sin of Infirmity, or of Ignorance, even such as Paul's was: Nor 3. Is it any sin (even though against knowledge) committed against the second table of the Law, such as David fell into, and may be pardoned: Nor 4. Is it every sin that is against Christ and clear light, for Peter denied him, but it was of infirmity, Math. 26.70.
1. This sin then is not every sin, though all sins g •ieve the Spirit, Ephes. 4.27. Nor 2. is it any sin of Infirmity, or of Ignorance, even such as Paul's was: Nor 3. Is it any sin (even though against knowledg) committed against the second table of the Law, such as David fell into, and may be pardoned: Nor 4. Is it every sin that is against Christ and clear light, for Peter denyed him, but it was of infirmity, Math. 26.70.
But this sin is 1. in the main of the Gospel •, and as to its saving work. 2. It is not only against light, but against the Spirit's ⟨p. 158⟩present testifying of it, or bearing witness to it, and after fore-going convictions yielded unto in some measure, and sticking or lying on as weighty, and making the Conscience to challenge, as may be gathered from Heb. 6. 3. It is not in one particular sin or act, but in a total and resolute opposing of the Truth, whereof men are convinced, seeking to bear it down in others, and to extirpate it out of the world, as the Pharisees did, Matth. 12. who not only rejected Christ as to themselves, but opposed him in all others, and sought utterly to undo the Truth; This is the Heir, come let us kill him, say they. 4. This opposition flows from malice against the truth, hatred of it, and from accounting it a thing unworthy to be in the world; not out of fear or infirmity, or from mistake, but out of envy and despite at it for it self: On this account the Lord objecteth it to the Pharisees, Joh. 15.24. But now they have both seen and hated me, and my Father, and Math. 21. 5. It is universal against every thing of the Spirit, and obstinately constant, without any relenting, grief, or fear, except only lest it attain not its end: the fear of that tormenteth it; but its malice and hatred groweth, as it is marred or obstructed, being deliberately begun and prosecuted. 6. It has in it a special contempt of, and disdain at those special means and works of the spirit, whereby a sinner is reclaimed, as Convictions, Repentance, renewing again to it, &c. Thus Heb. 10.10. It doth despite to the Spirit, and to Jesus Christ, as to any application; it contemptuously rejecteth him and his satisfaction, and any glance of the Spirit that beareth that in; simple contempt, through ignorance and infirmity, is against the Son, but this which is thus qualified, is against the Spirit, and is never to be pardoned; the first is against the object Christ, but the second is against him who is, or him as born-in on sinners by the Spirit, and as contemned by them after their being under these convictions, and acknowledging of them; this irremissibleness, is not simply that the sin shall not be pardoned, for so many sins are to the Reprobates;
But this sin is 1. in the main of the Gospel •, and as to its saving work. 2. It is not only against light, but against the Spirit's ⟨p. 158⟩present testifying of it, or bearing witness to it, and after fore-going convictions yielded unto in some measure, and sticking or lying on as weighty, and making the Conscience to challenge, as may be gathered from Heb. 6. 3. It is not in one particular sin or act, but in a total and resolute opposing of the Truth, whereof men are convinced, seeking to bear it down in others, and to extirpate it out of the world, as the Pharises did, Matth. 12. who not only rejected Christ as to themselves, but opposed him in all others, and sought utterly to undoe the Truth; This is the Heir, come let us kill him, say they. 4. This opposition flows from malice against the truth, hatred of it, and from accounting it a thing unworthy to be in the world; not out of fear or infirmity, or from mistake, but out of envy and despight at it for it self: On this account the Lord objecteth it to the Pharises, Joh. 15.24. But now they have both seen and hated me, and my Father, and Math. 21. 5. It is universal against every thing of the Spirit, and obstinately constant, without any relenting, grief, or fear, except only lest it attain not its end: the fear of that tormenteth it; but its malice and hatred groweth, as it is marred or obstructed, being deliberately begun and prosecuted. 6. It has in it a special contempt of, and disdain at those special means and works of the spirit, whereby a sinner is reclaimed, as Convictions, Repentance, renewing again to it, &c. Thus Heb. 10.10. It doth despight to the Spirit, and to Jesus Christ, as to any application; it contemptously rejecteth him and his satisfaction, and any glance of the Spirit that beareth that in; simple contempt, through ignorance and infirmity, is against the Son, but this which is thus qualified, is against the Spirit, and is never to be pardoned; the first is against the object Christ, but the second is against him who is, or him as born-in on sinners by the Spirit, and as contemned by them after their being under these convictions, and acknowledging of them; this irremissibleness, is not simply that the sin shall not be pardoned, for so many sins are to the Reprobates;