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 nor yet simply because it endeth in finall impenitency though that be with it too since many sins are followed by that also but we conceive it to be in these 1. That seeing this sin which can be said of no other sin doth wilfully and out of despight reject Christ there can be no other Sacrifice gotten to expiate it Heb. 10.26 There remaineth no more Sacrifice for it and though the person after the first Commission of it may be keeped a while in the land of the living yet the nature of that sin being to grow in malice and to reject that remedy there being no other and this being still wilfully and maliciously rejected availeth them not so their sin is never pardoned 2. That the person guilty of this sin cannot be renued by Repentance the heart of him suppressing that work maliciously this impossibility is not from the inefficacy of Grace but from the order which God hath laid down in the working of Repentance and in the pardoning of the Penitent so that as he will pardon none but Repenting Believers so he will work Repentance in none but in those who yield through Grace to his Spirit 's Work 3. That God in Justice hath sentenced that sin with impenitency and unpardonableness making that one sin thus Capital and unpardonable thereby to scare the more from thwarting with his Spirit he has denyed ever to give them that are guilty of it Repentance and hath said that he will plague them with spiritual impenitency unto the end Fiftly Blasphemy may be considered as it is 1. Doctrinal or maintained by some men in their Tenents such were those of the old Heriticks such are those of the Pelagians Papists and Arminians as to the nature of Providence and the work of Grace upon hearts or 2. As it is in expressions indeliberately brought forth or 3. In oaths as when men swear by the Wounds Blood Soul c. of our blessed Lord which as they are horrible to hear so is it reproachful to his Majesty that these should be so abused or 4. In Deeds Writing Painting Acting Representing any thing Derogatory to him which are also charged with Blasphemy in abusing Gods Name to such ends 5. It may be in a high Degree when men act such a Blasphemy or consequently when they punish it not when we do not rent our Cloaths as it were at the hearing and seeing such things in Testimony of our sorrow and Detestation which was the sin of the Princes Jer. 30 24 25. who though they were somewhat displeased yet they had not zeal vigorous against that wicked Deed of the King when we have not suitable hatred against such and such Blasphemous Doctrines Heb. 2.6 much more if we Extenuate them Defend them or Pl â—ad for them or 6. It may be either as we are guilty of it by our own Deeds or when me make our selves guilty of the Blasphemy of others as having sinfully occasioned it to them tempted them to it and laid such and such a stumbling before them as is said of David 2 Sam. 12.14 and of the Jews Rom. 2.24 That they caused others to Blaspheme the Name of God because of them thus Christians especially those who have a profession beyond ordinary and particularly Wives and Servants by their miscarriages become guilty of the Blasphemy of others against Godliness and such and such Duties of Religion bec â—use they give occasion to it though that make it not a whit the less fault to them that Blaspheme see that casten up to his People Ezek. 36.20 21. O how tender should Professors be in this matter left ungodly men get occasion to speak ill who lye at the wait to catch all advantages to fortifie themselves in their natural prejudice at godliness and draw their conclusions from miscarriages not so much against the particular persons miscarrying as against the why of God and the whole Generation of the Godly There are these things especially that make others Blaspheme 1. Some gross out breaking as Davids Adultery 2. Pride Passion and Contention amongst godly men when they walk as men 1 Cor. 3. and 4. and Contentiously 1. Cor. 6. 3. Covetousness and earthly-mindedness 4. Manifest unsingleness and self-designs driven under a Cloak of Religion which maketh them call all that are Religious Cheats 5. Sinful shunning and shifting off Suffering 6. Undutifulness of inferiours in the several Duties of their Relations to Superiours as of Wives to Husbands of Servants to Masters of Subjects to Magistrates 1 Pet. 2.15 Tit. 2.4 5 10. 7. Following of errours by Professors 2 P â—t 2.2 6. Blasphemy may be considered either as it is here in the way by men living or as it is by them in the place of Torment who keeping still no doubt their former wicked Nature and Corruption and not considering God as he is in himself but as they feel him in the severity of his Justice punishing them cannot have good thoughts of him but will fret at his power and Justice which they cannot get free of though it is like after their sentence is past this is to be considered as a part of their cursed Estate and doth increase meritoriously their judgment as
Piety Acts 7.2 or for their worldly means and outward estate as Joseph was Gen. 45.8 or for their age and the reverence due to them on that account 2 Kings 2.12 in a word any sort of em â—nencie putteth one in that roll of Fathers largely taken though they be not properly such 3. We are called in the first place to look to the duties of this relation as it is domestick such as of a Master over the Servant of a Husband over the Wife c. and then cometh the carriage of one toward another in general and though most properly the duties of Parents mediate or immediate over their Children or Nephews be here pointed at which is most literal yet the former also is included all particulars of that kind being by a figure comprehended under one If it be asked here Why the mo â—her is added Answ. 1. Because although the mother be not so qual â—fied for the rule and government of the Children yet she is no less intituled to their acknowledgment and this parental honour by the labour toil and tenderness of their birth and education and in this as well as in the disposition of the members of the body mentioned 1 Cor. 12. v. 22 23 and 24. the excellent attemperation of Gods wisdom is very conspicuous by ballancing the greater authority of the Father with the greater pains and care of the Mother that the Childrens duty of love honour and gratitude may return to both with a suitable equality 2. She is added to shew that it is not only the most eminent Superiour or Neighbour to whom honour is due but even these who have more weakness and especially the Mother Hence it is that alwayes almost in the Proverbs where duty to the Father is pressed the Mother is also named with him to shew that Children should not think that less respect is due to the Mother than to the Father yea sometimes the Mother is prefixed to the Father as Lev. 19.3 Ye shall fear every man his Mother and his Father which is done to meet with the humour of many who are ready to lessen their duty to their Mother and therefore we are called to it even in her old age Prov. 23.22 and to guard against despising of her then which is too readily and frequently incident Thus doth the Lord provide in his word against our corruption which is ready to take advantage of debording and outbreaking at the weakest part If it be further asked Why all Superiours yea all Neighbours are spoken of as Fathers and Mothers Answ. These reasons are obvious from the scope It is 1. to shew that the duties of this Command are mutual amongst all relations it giveth Superiours their due yet so as that it teacheth them also how to carry toward their Inferiours that is to be Fathers to them and that the relation necessarily implyeth a mutual tye therefore this Command doth not only direct inferiours in their duty towards Superiours but also Superiours in their duty to their Inferiours 2. They get this name to make their subjection to each other and their mutual relations and duties the more sweet and kindly when the subjection is to be given as by a Son to a Father and when it is exacted and expected as by a Father from a Son which consideration should be a kindly motive to all mutual duties and also an inducement to hide infirmities and to construct tenderly of failings And thus the denomination of the natural relation seems to be borrowed to establish and strengthen the positive Relation which of its self is not so binding of the Conscience by Nature's light So much for the Object of this Duty The Duty itself here called for is honour which is also largely to be understood both as it taketh in the inward esteem of others in our heart and also the evidencing of this in outward expressions in our conversation For by this Command it appeareth that there is 1. Some eminencie in every man 2. That every one should observe that and honour it in another What is it then to honour them It is not to complement them and only seemingly to reverence them but it consisteth especially in these 1. In observing and acknowledging what is eminent in any for nature grace station or other accidental things and if there appear no more in a man yet as he beareth any thing of Gods Im â—ge or is a Christian and Member of Christs Church he is thus to be honoured 2. There ought to be an esteem of him and we should really have an honourable account of him and that in some respect beyond our selves in some one thing or other 3. It lyeth much in love and kindly or affectionate reverence as is hinted Rom. 12.10 4. It taketh in obedience according to our stations flowing from a disposition of heart to obey Heb. 13.17 5. It reacheth both to the thought of the heart and to our secret carriage there should not be in our secret chamber any despising or wishing ill to him Eccles. 10.20 6. It comprehendeth a holy fear and awe that should be joyned with it Lev. 19.3 Honour being thus fixed in the heart it is to be expressed 1. In words by respective and reverent speaking and giving answers or making suits Sarah called her Husband Lord 1. Pet. 3.6 2. It is expressed in gestures by bowing rising up keeping silence sometimes before others Job 29. not answering again Tit. 2.9 saluting c. Col. 4.15 3 In deeds by obedience and testifying respect that way which is generally called gratitude therefore obedience to Parents Eph. 6.1 is dravvn from this Command vvhich presseth obedience upon men according to their relations 4. In our means communicating thereof vvhen it is called for so tribute to vvhom tribute is due Rom 13.7 and double honour to the Elders that rule vvell 1 Tim. 5.17 according to the acceptation of honour used in that precept Honour the Lord with thy substance Prov. 3.9 5. In our Prayers for them 2. Tim. 2.1 6. In covering their infirmities Gen. 9.21 22. As the breaches of this Command may be easily gathered hence as being opposite to these so this rule is alvvayes to be carried along in practice that this honour and obedience must be still in the Lord that is there must be a reserving to the Lord his due for God is the supreme F â—ther and all our re â—pect to under-fathers of the flesh is to be subordin â—te to the Father of Spirits Heb. 12 9. so as he may have the first place for vvhose cause vve give reverence to them and so that vvord is still true Acts 4.19 It is better to obey God then man m â—n is only to be obeyed in the Lord Ephes 6 1. And thus refusing to comply vvith unjust comman â—s i â— not d â—â—obedience to Parents but high obedience to God the re â—usal being conveyed respectfully and after the due m â—nner Again the branches of this Command
Covenant of Works t â— them and therefore it is that the Lord rejects as we may see Isaiah 1.13 66. 2. 3. Jer. 7.22 their Sacrifices and Services as not commanded b â—cause rested on by them to the â—r â—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 â—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 â—rity are all one and to be taken so 2. The Judicial Law is for r â—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 â—rt â—a dead and may where 't is 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 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 â— immediate worship service and obedience to God himself and is comprehended in the first four Commandments th â— s â—cond contains our mediate obedience to God in all the duties we owe to other â— in the last six they were at first so divided by the Lord hims â—lf for there are Ten in all Deut. 4.13 From this distinction take notice 1. That all the Commandm â—nts of the second Table are of like Authority with the first God sp â—ke all these words yea as it appears from Act. 7.28 it was our Lord Jesus 2. The sins immediat â—ly aga â—nst the first Table are gre â—ter th â—n those against the second for this cause Matth. 22.38 the first is called the First and Great Commandment Ther â—fore 3. In Morals if th â—y be things of the same nature the duti â—s of the second Table cede and give place to the duties of the first Table when th â—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 â—n obedience to God and obedience to our Superiours cannot consis â— we are to obey God rather than man Act 4.19 and we are to love the Lord and hate Father and Moth â—r Luke 14. â—6 4. Y â—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 â—â—elieving or pr â—s â—rving our Neighbours life in hazard we may trav â—l on the Sabbath day according to that Scriptur â— I will h â—ve M â—rcy and not Sacrifice â— and the Sabbath was made fo â— man and not man for the Sabbath c. 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 â—ble are negatively set down â—orbidding sin directly Th â—â— shalt not have an other gods c only the fourth is both negative and â—ffirmative â—orbidding sin and commanding duty directly as also the fi â—th only which is the first of the s â—cond T â—ble is affi â—mative all the r â—st are negative This disti â—ction is not so to be understood as if nothing were commanded or injoyned in negative Pr â—c â—pts or as i â— nothing were fo â—bidden in affirmative Pr â—c â—pts â—or whatever be expr â—ss â—d as forbidden the co â—â—â—ary is always in ply â—d as command â—d and whatsoever is expr â—sly commanded the contr â—ry is always imp â—yed as forbidden b â—t the disti â—ction is taken from the manner of setting them down conc â—rning which take th â—s â— Rules or G â—neral Obs â—rvations for your better understanding many wher â—o â— are in the larger Cat â—chisme 1 Howev â—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 â—ry to the si â—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 â—ndme â—t Thou shalt n â—t take the Name of the Lord thy God in v â—in it implies a Command reverently to use his Name So to remember to keep Holy the Sabbath d â—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 â—tively expressed Th â—u shalt do no work or affirmative in which respect Christ c â—mprehendeth all the neg â—tiv â—s under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both â—njoyn and forbid the like may be said of promises and threatnings there b â—ing in every promise a threatning and in ev â—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 â— or the positive p â—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
Truth is the Scope of both But 2. They differ in this that Assertatory Oaths have but one Verity to wit That the thing be in the Present time true as the man sayeth or sweareth But Promissory Oaths have a Twofold Verity to wit One present that the Swearer meaneth what he promiseth 2. That for the time to come he shall endeavour effectually to make the thing Truth which he sayeth and sweareth The First is only a Truth in the Person The Second is also a Truth of the Thing or Matter 2. We would difference Vows from Promissory Oaths Vows have God both for Party and Witness Oaths may have some other for Party but God for Witness to the giving an Oath or Promise to such a Party Yet in some things there is a great Affinity as to the matter in both Concerning Promissory Oaths we may enquire 1. Concerning the making of them 2. Concerning the Obligation of them That a Man may make such Oaths tying himself to some things in which he was before free is without all Controversie and clear in the Scripture Concerning such â—aths it may be enquired 1. In what Matter 2. On what Occasions 3. With what Conditions they may be engaged in And 1. For the matter of them they may be in three Sorts of Matter 1. In such matter as is Morally necessary as the Fearing Serving Worshipping the true God c. So was Jaecobs Oath and Vow â—en 28.20 21. That the Lord should be his God And many of the Covenants mentioned in the Old-Testament and Davids swearing Psal. 119.106 To keep Gods Statutes 2. There is a Civil lawful good Matter such as Duties to Superiours or to make some Obligation we owe to others forth-coming or to return and requite such a Particular good Turn to one Such are Oaths of Allegiance to Lawful Superiours Such did the Spyes swear to Rachab 〈◊〉 â— 12 c. And David to Jonathan and that these are Lawful having â—â—e Qualifications cannot 〈…〉 3. There are somethings indifferent as Eating or abstaining from such and such Meats or Drinks or on such and such days and although the thing be not simply unlawful yet Oaths therein would be engaged in with much Prudence on such Grounds and with such Qualifications and Conditions as may â—ake it appear the Swearer is not using the Name of God unnecessarily and that he cannot otherwise gain his Point Nor Superstitiously to make it appear that he doth not bring his Conscience under a Yoak of Will-Worship One of which wayes ordinarily men fail in these Oaths and so they are neither to Gods Honour nor others good and therefore such Oaths are either rarely to be ingaged in or not at all Next such Oaths as to the occasions of parties ingaging in them may be divided into these three The 1 is When we ingage in Publick Oaths and Promises solemnly when Authority calleth us to it 2. When the Edification or Satisfaction of another in private calleth for it There are sometimes when a Christian may be Yea is called to it for gaining Credit to something that the other is called to believe to interpose reverently the Oath of God as Jacob did to Laban 3. One in secret may thus ingage himself to God in Lawful and necessary things As David I have sworn that I will keep thy Righteous Judgments Yet in the Third place all these Oaths would still be with these Qualifications mentioned Jer. 4.2 First in Truth namely the twofold Truth before mentioned 2. In Judgment that is with Knowledge Deliberation minding understanding what it is we swear 3. With Righteousness or Justice that is That it be in things that are acording to the Law of Equity as well as Piety neither wronging God nor others by our Oaths for Oaths are in themselves still Vincula aequitatis and not Iniqui â—a â—is Bonds of Equity and Justice and not of Iniquity and Injustice There are also to be observed these Tacite or Express Conditions in all Promissory Oaths and sometimes it is fit to express them and sometimes not If God will and if nothing intervene to hinder Jam. 4. If I live Health permit As much as in them lyeth they shall aim at it if some Impossibility intervene not 3. So far as the fulfilling of this shall be Lawful for it can only tye to Lawful things and Lawful means and courses and this is especially to be understood of Indefinite Oaths 4. While things stand so but if the Case alter Essentially and men turn Enemies to the Kingdome or Common-wealth to whom we were by Oath obliged to give or sell some-what that we know would be made use of to the Probable ruin or hazard thereof then it 's not in our power Salvâ potestate superioris It may be asked How we shall judge of Indefinite Oaths such as Souldiers give to their Officers to be obedient to them or of Oaths in things which are indistinct and the matter not obvious as Oaths in Colledges Incorporations Towns c. Where the things sworne are Complex Answ. These cannot altogether be Condemned 1. Because though a man have not yea cannot have a particular and distinct knowledge of all Particulars yet â—he understandeth such Oaths as binding to all necessary and lawful things as the General Condition requireth 2. Because he taketh the Oath for the end and in the sense that it is Commonly taken which bindeth in the Essential things pertaining to the being of that Incorporation but taketh not in every particular strictly By what is said then We may 1. Condemn Oaths in Trivial things as Oaths in Complements when men swear they will not go one before an other That men are wellcome to their Houses That they will not let them go so soon That they shall drink so much though it may not be to Excess That they shall return some petty thing they have borrowed and the like 2. Rash Promises such as are hastily and unadvisedly or doubtingly made But ere we come to Particulars let us consider what is condemned as Perjury which is the Highest Degree There are these several sorts of Perjury mentioned some whereof are more direct and immediate some more mediate and indirect The first sort of Perjury is When one upon Oath asserteth as a Truth that which he knoweth is not a Truth or doubteth of it or is mistaken in it through his own negligence not being certain that it is as he sayeth whether he affirm or deny Thus Naboths false Witnesses were guilty and many other Instances may be adduced The Second is When one promiseth some-thing which he mindeth not to perform and confirmeth that with an Oath he is no doubt â—er â—ured because there is not a correspondent verity betwixt his Oath and his Purpose The Third is When men promise and intend for the Time to perform yet upon no just Ground fail afterwards in performing what they have sworn This is Perjury because there is not Truth in fulfilling the