A37049:650
A37049:650
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.
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 denied ever to give them that are guilty of it, Repentance, and hath said, that he will plague them with spiritual impenitency unto the end.
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.
Fifthly, Blasphemy may be considered as it is, 1. Doctrinal, or maintained by some men in their Tenets, such were those of the old Heretics, 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 Clothes (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 ⟨p. 160⟩against such and such Blasphemous Doctrines Heb. 2.6. much more if we Extenuate them, Defend them, or Pl •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 •use they give occasion to it, though that make it not a whit the less fault to them that Blaspheme; see that cast 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 fortify 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.
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 ⟨p. 160⟩against such and such Blasphemous Doctrines Heb. 2.6. much more if we Extenuate them, Defend them, or Pl •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 •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 inferiors in the several Duties of their Relations to Superiors, 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 errors by Professors, 2 P •t. 2.2.
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 •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 ⟨p. 161⟩their sentence is past, this is to be considered, as a part of their cursed Estate, and doth increase meritoriously their judgment, as Blasphemy in the way did.
These ways of breaking this command spoken unto are more gross and extraordinary: we should now speak a word to such as are more common in our practice, and these are of two sorts.
These wayes of breaking this command spoken unto are more grosse and extraordinary: we should now speak a word to such as are more common in our practice, and these are of two sorts.
The 1. is more gross, when the name of God, or any thing bearing the Name of God as his Ordinances, Word, Sacraments, Prayer, &c. are profaned, out of Duty. This is done, 1. When these are mocked, or scorned, which is a high Degree of profaning his Name, 2. When the Scripture-phrases, expressions, or terms are baffled (to speak so) to our sinful scoffing, Jeibing, and Geiring of others, though we do not directly mock or geir at the Scripture it self. 3. When in ordinary discourse, and unnecessarily, Gods Name is used, though we intend not swearing, neither think that we do swear. 4. When ordinarily upon such and such occasions, the Lords Name is used in irreverent, and unwarrantable exclamations, as, O Lord, O God, what is this or that, &c! I hope in God, or trust in God to see such a thing, &c. And possibly sometimes in passion. 5. When it is used in way of by-word, or of certain irreverent prayers, when a person is troubled and grieved, and would express that passion at some thing that falleth out not desired, God help me, God save me, what is that? what mean ye? God forgive me, God bless me, for Gods blessing do such a thing: If God will, in Gods strength, and I trust in God, &c. I shall do such and such a thing: for Gods sake do this or that, &c. 6. When it is used in mere complements, God keep you, God be with you, God bless you, &c. which, with many, are too ordinary Complements. 7. When it is used lightly in way of asseveration and indirect swearing, God a bit, God have me, if it be so, &c. 8. When it is used in a senseless and superstitious custom, upon such and such particular occasions, as when men say, O, God be blessed, and God bless at sternutation or neezing (which Plinius reporteth to have been used by Heathens, and particularly by Tiberius, who was none of the most Religious men) God be here, God be in this house, when one entereth into a house; or when the Clock striketh.
The 1. is more grosse, when the name of God, or any thing bearing the Name of God as his Ordinances, Word, Sacraments, Prayer, &c. are prophaned, out of Duty. This is done, 1. When these are mocked, or scorned, which is a high Degree of prophaning his Name, 2. When the Scripture-phrases, expressions, or tearms are baffled (to speak so) to our sinful scoffing, Jeibing, and Geiring of others, though we do not directly mock or geir at the Scripture it self. 3. When in ordinary discourse, and unnecessarily, Gods Name is used, though we intend not swearing, neither think that we do swear. 4. When ordinarily upon such and such occasions, the Lords Name is used in irreverent, and unwarrantable exclamations, as, O Lord, O God, what is this or that, &c! I hope in God, or trust in God to see such a thing, &c. And possibly sometimes in passion. 5. When it is used in way of by-word, or of certain irreverent prayers, when a person is troubled and grieved, and would express that passion at some thing that falleth out not desired, God help me, God save me, what is that? what mean ye? God forgive me, God bless me, for Gods blessing do such a thing: If God will, in Gods strength, and I trust in God, &c. I shall do such and such a thing: for Gods sake do this or that, &c. 6. VVhen it is used in meer complements, God keep you, God be with you, God bless you, &c. which, with many, are too ordinary Complements. 7. VVhen it is used lightly in way of asseveration and indirect swearing, God a bit, God have me, if it be so, &c. 8. VVhen it is used in a senseless and superstitious custome, upon such and such particular occasions, as when men say, O, God be blessed, and God bless at sternutation or neesing (which Plinius reporteth to have been used by Heathens, and particularly by Tiberius, who was none of the most Religious men) God be here, God be in this house, when one entereth into a house; or when the Clock striketh.
The 2. way (which is less gross, but more ordinary) whereby we fail in reference to this Command, is in lawful and necessary duties of worship, by sinful and unprofitable discharging of these; whereby the Name of God is often taken in vain, and his holiness which he loveth profaned: this fault and failing is two ways fallen into,
The 2. way (which is less grosse, but more ordinary) whereby we fail in reference to this Command, is in lawful and necessary duties of worship, by sinful and unprofitable discharging of these; whereby the Name of God is often taken in vain, and his holiness which he loveth prophaned: this fault and failing is two wayes fallen into,
1. In respect of the manner of going about such ordinances or duties of worship, 1. When the Lord is not sanctified in them, nor the rule and manner prescribed by Him, kept; this way, sinned Nadab and Abihu, Lev. 10. by their offering of strange fire. The Lord complaineth of Israel as guilty of this, Isaiah 29.13. compared with Matth. 15.8, 9. While they drew near with their lips, and their hearts were far away, they worshipped me in vain, saith the Lord, teaching for Doctrines the commandments of men. 2. When men use not such ordinances, and perform not such duties profitably, when prayer, reading of the Scripture, Sacrament, Sermons, &c. want their native fruit, then his Name is taken in vain, and in that respect his ordinances frustrated and made, as if they had not been used or performed, so • Cor. 6.1. To receive the Grace of God in vain, is to miss or let go the benefit of it, and to frustrate and disappoint our selves of the native end and use of it; This is the first way in respect of which our duties are in vain as to God, so as he will not regard them.
1. In respect of the manner of going about such ordinances or duties of worship, 1. VVhen the Lord is not sanctified in them, nor the rule and manner prescribed by Him, kept; this way, sinned Nadab and Abihu, Lev. 10. by their offering of strange fire. The Lord complaineth of Israel as guilty of this, Esay 29.13. compared with Matth. 15.8, 9. VVhile they drew near with their lips, and their hearts were far away, they worshipt me in vain, saith the Lord, teaching for Doctrines the commandements of men. 2. VVhen men use not such ordinances, and perform not such duties profitably, when prayer, reading of the Scripture, Sacrament, Sermons, &c. want their native fruit, then his Name is taken in vain, and in that respect his ordinances frustrated and made, as if they had not been used or performed, so • Cor. 6.1. To receive the Grace of God in vain, is to miss or let go the benefit of it, and to frustrate and disappoint our selves of the native end and use of it; This is the first way in respect of which our duties are in vain as to God, so as he will not regard them.
The second way is as to our selves, and here again we may consider the taking of the Lords Name in vain, in ordinances and duties two ways, either 1. Simply, where there is no honesty at all in them, nor fruit from them, but mere Hypocrisy, or at least Hypocrisy in such particular Acts. or 2. when it is Comparative, that is, though there may be some reality and fruit, yet considering what it should be; yea considering what means the person hath, there is a great defect as to that which should and might have been; thus were the Hebrews challenged, Heb. 5.12. not that they were altogether fruitless, but that they were not so fruitful as under, and by such means they might have been, and that therefore they had in a great part used them and received them in vain; this may and often doth befall even those who have some measure of sincerity, yet fall far short of what they might have attained of the knowledge of God, and of ⟨p. 163⟩other blessed fruits by the right improvement of the means they had.
The second way is as to our selves, and here again we may consider the taking of the Lords Name in vain, in ordinances and duties two wayes, either 1. Simply, where there is no honesty at all in them, nor fruit from them, but meer Hypocrisie, or at least Hypocrisie in such particular Acts. or 2. when it is Comparative, that is, though there may be some reality and fruit, yet considering what it should be; yea considering what means the person hath, there is a great defect as to that which should and might have been; thus were the Hebrews challenged, Heb. 5.12. not that they were altogether fruitless, but that they were not so fruitful as under, and by such means they might have been, and that therefore they had in a great part used them and received them in vain; this may and often doth befall even those who have some measure of sincerity, yet fall far short of what they might have attained of the knowledge of God, and of ⟨p. 163⟩other blessed fruits by the right improvement of the means they had.
We may add a third way how his Name is taken in vain, and that in respect of it self, or of the ordinance or duty; what indeed it is, and in respect of what it appeareth to be, when the show is much more than the substance; and when the sincerity, reality, and inward Reverence and esteem of our heart in naming God, keepeth no just proportion with the words of our mouth, and our large external profession; thus did the Pharisees, and thus do all Hypocrites take and bear Gods name in vain, not being at all answerable to what they seem to be; this may be also in others comparatively, in respect, 1. of the Law. 2. in respect of the means we have, 3. in respect of our profession.
VVe may add a third way how his Name is taken in vain, and that in respect of it self, or of the ordinance or duty; what indeed it is, and in respect of what it appeareth to be, when the shew is much more than the substance; and when the sincerity, reality, and inward Reverence and esteem of our heart in nameing God, keepeth no just proportion with the words of our mouth, and our large external profession; thus did the Pharises, and thus do all Hypocrits take and bear Gods name in vain, not being at all answerable to what they seem to be; this may be also in others comparatively, in respect, 1. of the Law. 2. in respect of the means we have, 3. in respect of our profession.
That our Conviction may be the clearer, let us see what belongeth to the right going about of duty, or to the suitable mentioning of the Lords Name, the want whereof, or any part thereof maketh us more or less guilty of taking it in vain. 1. Then there is a necessity that we propose a good and right end, and aim singly at it; for if all things should be done to Gods glory, this of the Naming of the Lord should be in a special manner so: this is a mans call to Pray, Preach, Hear, &c. to wit, the concernment of Gods Name, that is, 1. That God may be honoured. 2. That we our selves, or others may be edified. 3. That a command may be obeyed in the Conscience of Duty; Those then who adventure to profess or name God, or to go about any ordinance, seeking themselves, and not the Lord, as is supposed men may do, 2 Cor. 4.5, 2. out of envy, as they did of whom Paul speaketh, Phil. 1.15, 16. 3. To be honoured of men, as the Pharisees designed by their lo •g prayers. 4. For the fashion, or out of mere custom. 5. For making peace with God, by mentioning his name so often in Ordinances, mis-regarding and taking no notice of the Mediator in the mean time: these I say and such like will meet with that sad word, In vain do ye worship me.
That our Conviction may be the clearer, let us see what belongeth to the right going about of duty, or to the suitable mentioning of the Lords Name, the want whereof, or any part thereof maketh us more or less guilty of taking it in vain. 1. Then there is a necessity that we propose a good and right end, and aim singly at it; for if all things should be done to Gods glory, this of the Naming of the Lord should be in a special manner so: this is a mans call to Pray, Preach, Hear, &c. to wit, the concernment of Gods Name, that is, 1. That God may be honoured. 2. That we our selves, or others may be edified. 3. That a command may be obeyed in the Conscience of Duty; Those then who adventure to profess or name God, or to go about any ordinance, seeking themselves, and not the Lord, as is supposed men may do, 2 Cor. 4.5, 2. out of envy, as they did of whom Paul speaketh, Phil. 1.15, 16. 3. To be honoured of men, as the Pharisees designed by their lo g prayers. 4. For the fashion, or out of meer custome. 5. For making peace with God, by mentioning his name so often in Ordinances, mis-regarding and taking no notice of the Mediator in the mean time: these I say and such like will meet with that sad word, In vain do ye worship me.
2. There is a necessity of a good principle in naming the Lord (to speak so) both of a Moral and Physical principle: the Moral, is Conscience, and not Custom, which falleth in with the end, the Physical is the Holy Ghost, 1 Cor. 12. 3. No man calleth ⟨p. 164⟩Jesus Lord, but by the Holy Ghost. 2. A renewed heart, thus Duties must be done with the spirit, as well as with the understanding. 3. Sincerity, as to the exercise even of the natural faculties; Thus what ever unrenewed men speak in Duty, without the Spirits influence and exercise of grace, they make themselves guilty in it; and, when they say, what in sincerity they think not.
2. There is a necessity of a good principle in naming the Lord (to speak so) both of a Moral and Physical principle: the Moral, is Conscience, and not Custome, which falleth in with the end, the Physical is the Holy Ghost, 1 Cor. 12. 3. No man calleth ⟨p. 164⟩Jesus Lord, but by the Holy Ghost. 2. A renewed heart, thus Duties must be done with the spirit, as well as with the understanding. 3. Sincerity, as to the exercise even of the natural faculties; Thus what ever unrenewed men speak in Duty, without the Spirits influence and exercise of grace, they make themselves guilty in it; and, when they say, what in sincerity they think not.
3. It is necessary that that principle act in the right manner, that is, 1. Sincerely, Josh. 24.14. 2. In fear and reverence, Eccl. 5.1, 2. 3. With faith and respect to Jesus Christ, Heb. 11.6. 4. With Judgment and understanding. To speak of him, not knowing what we say, or to whom we speak, wrongeth him: thus ignorant, passionate, rash, irreverent and inadvertent mentioning of God, or meddling with any Ordinance or Duty, wrongeth him, and is a bringing of vain oblations, which he expressly forbiddeth, Esa. 1.13.
3. It is necessary that that principle act in the right manner, that is, 1. Sincerely, Josh. 24.14. 2. In fear and reverence, Eccl. 5.1, 2. 3. With faith and respect to Jesus Christ, Heb. 11.6. 4. With Judgment and understanding. To speak of him, not knowing what we say, or to whom we speak, wrongeth him: thus ignorant, passionate, rash, irreverent and inadvertent mentioning of God, or medling with any Ordinance or Duty, wrongeth him, and is a bringing of vain oblations, which he expresly forbiddeth, Esa. 1.13.
4. When ever we make mention of God, we should study to be in case to mention him as ours, as our God and Father in Christ, in all ordinances and duties, that is, 1. Taking up our natural distance. 2. Looking to Christ for removing of it. 3. Resting on him, and making use of him for that end. 4. Delighting in the mentioning of God as ours. 5. With thanksgiving and blessing, when ever he is named, as the Apostle often doth.
5. It is required in respect of the use, fruit, and effect, that something which is profitable may remain and stick with us, according to the nature of the duty which is gone about, or the way of mentioning God, such as some conviction and testimony of the Conscience. 1. That Gods honour; 2. The edification of others in way of Instruction, or Conviction, or of Reproof, or of comfort, &c. 3. My own edification and spiritual advantage, or, 4. My own exoneration and peace, as to the performance of such a duty, were in some measure of singleness aimed at and endeavoured; and as there is a missing of any of these, Repentance should be exercised, and faith for pardon; some fruit, some sense, some lesson, some discoveries, some convictions, &c. would be sought after to remain. When these or any of these (if all the rest of them can be altogether without one) are wanting, this command is simply broken; if in part they be wanting, it is comparatively more or less broken.
Let us then take a view in particulars. 1. Look to our profession, Oh! what emptiness is there, much more appearance and show, than reality and substance? yea what desiring to seem something, rather than to be? if our professions (who are least in them) were met and measured by our reality, O how lamentable vast a disproportion would be found? the one would be quickly found much broader and longer than the other, the outer-half much bagged as it were, being a great deal larger than the inner, even where there is most sincerity and reality.
Let us then take a view in particulars. 1. Look to our profession, Oh! what emptiness is there, much more appearance and shew, than reality and substance? yea what desiring to seem something, rather than to be? if our professions (who are least in them) were mett and measured by our reality, O how lamentable vast a disproportion would be found? the one would be quickly found much broader and longer than the other, the outer-half much bagged as it were, being a great deal larger than the inner, even where there is most sincerity and reality.