A37049:656
A37049:656
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.
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.
2. Look through public duties, if there be not much taking of Gods Name in vain, in hearing, praying, praising, using the Sacraments, &c. and if so, O what a Libel might be drawn up against us from every Sabbath, Prayer, Sermon, &c. whereof we often cannot tell what fruit remaineth, except it be sin, guilt, and hardness; and therefore doubtless his Name is much taken in vain in them.
2. Look through publick duties, if there be not much taking of Gods Name in vain, in hearing, praying, praising, using the Sacraments, &c. and if so, O what a Libell might be drawn up against us from every Sabbath, Prayer, Sermon, &c. whereof we often cannot tell what fruit remaineth, except it be sin, guilt, and hardness; and therefore doubtless his Name is much taken in vain in them.
3. Look through private duties in families, Reading, Praying, Singing, Conferring, Catechising, saying Grace, or seeking a Blessing, and giving thanks at Table; how little regard is often had to the name of the Lord in these? and how little care and pains is taken to walk by the former rules in them?
4. Look through secret duties, betwixt God and you, how ye pray in secret before God: ah! often so, as ye would be ashamed to pray before men; how do ye Read, Meditate, &c. in secret? how do ye join in prayer with others? which in some respect is secret; God knoweth how poorly we acquit our selves in these ordinarily, and how much we take his Name in vain in them.
4. Look through secret duties, betwixt God and you, how ye pray in secret before God: ah! often so, as ye would be ashamed to pray before men; how do ye Read, Meditate, &c. in secret? how do ye joyn in prayer with others? which in some respect is secret; God knoweth how poorly we acquit our selves in these ordinarily, and how much we take his Name in vain in them.
5. Look through occasional duties, wherein ye have occasion to make mention of God with or to others, as when upon any Emergent of providence, we will say, It is Gods will, God hath done it, God is good and merciful, &c. or in any particular duty of christian Communion, in instructing, comforting, admonishing, or convincing of others, or debating with them; how often, when the Scripture, and the name of God will be in our mouths: in these, and the matter of debate may fall to be some of his ordinances, will there be but very little reverence and respect to God in our hearts?
6. Consider how this sin of taking his Name in vain is fallen ⟨p. 164⟩[…] ⟨p. 165⟩[…] ⟨p. 166⟩in by writing, not only when Treatises are written, but almost in every Epistle or Letter, there will be found some prayer or wish, for fashion-sake, wherein there is but little Conscience made to have the heart joining in it; how much irreverent using of the Scripture and of Gods Name, is there in writing of Letters, particularly of Burial-Letters, thus. It h •th pleased the Lord, it hath seemed good to God, it hath pleased God or the Almighty, &c. I am not condemning the thing simply, but our way of abusing it.
6. Consider how this sin of taking his Name in vain is fallen ⟨p. 164⟩〈…〉 ⟨p. 165⟩〈…〉 ⟨p. 166⟩in by writing, not only when Treatises are written, but almost in every Epistle or Letter, there will be found some prayer or wish, for fashion-sake, wherein there is but little Conscience made to have the heart joyning in it; how much irreverent using of the Scripture and of Gods Name, is there in writing of Letters, particularly of Burial-Letters, thus. It h •th pleased the Lord, it hath seemed good to God, it hath pleased God or the Almighty, &c. I am not condemning the thing simply, but our way of abusing it.
7. Look through accidental mentionings of God (if we may say so) in salutations, God save you, God be with you; In prayers for Children, evidencing rather our fondness on them thereby, than our love and reverence to the Name of God; for such as are in any present hazard, God save; for any favour, courtesy or complement, God bless; these are good (as the Apostle saith of the Law) if used lawfully, but they are often sinfully, rashly, ignorantly, yea profanely abused, we having often more respect to them we speak unto, than unto God. I would not condemn the use of them being duties, but exhort you to guard against the abuse, and to use a grave, reverent, understanding, and sensible way of expressing of them, or of any thing like them.
7. Look through accidental mentionings of God (if we may say so) in salutations, God save you, God be with you; In prayers for Children, evidencing rather our fondness on them thereby, than our love and reverence to the Name of God; for such as are in any present hazard, God save; for any favour, curtesie or complement, God bless; these are good (as the Apostle saith of the Law) if used lawfully, but they are often sinfully, rashly, ignorantly, yea prophanely abused, we having often more respect to them we speak unto, than unto God. I would not condemn the use of them being duties, but exhort you to gard against the abuse, and to use a grave, reverent, understanding, and sensible way of expressing of them, or of any thing like them.