A37049:715
A37049:715
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.
Of this sort, or very like them is, Folks meeting with such a word in such a Sermon, which may have some allusion, or seeming answerableness to a case, or particular, formerly dark, or doubtful to them, which they take for clearing of them, or deciding of the thing without due examination thereof, according to the true meaning of the Scripture, and the Analogy of Faith: And their having such a place of Scripture brought to their mind, or at the first opening of the Bible cast up to them, which they look on as more befitting their condition, and that because so suggested and cast up, without pondering the word it self; and lay more weight on that word on that very account for solving of such a doubt, and for clearing and determining them as to such a thing, than on any other having the same Authority, and no less, and it may be much more suitableness to the thing, without any further tender and serious scrutiny, as if that were a special and extraordinary Revelation of Gods mind to them thereabout; which is a most dangerous practise. And (as we discoursed before on the practical breaches of the second Command) is to make a Weird or Fortune-Book of the book of god, which he never appointed for such an end; again I say, a most dangerous practise, and yet too frequently incident to some Religious Persons, especially in their trouble and difficulty, whereof some stupendous instances might be given, which would fright all from ever daring any more to adventure on such a practise not bottomed on the Word it self, which God ⟨p. 178⟩hath certainly given to his people to be used by them with Christian prudence, according to its own principles, and not to be lotted with, or to have their state or condition, or the decision of what they are dark or dou ••••l about, at hap-hazard cast on it, according to their own groundless fancies and imaginations
Of this sort, or very like them is, Folks meeting with such a word in such a Sermon, which may have some allusion, or seeming answerableness to a case, or particular, formerly dark, or doubtful to them, which they take for clearing of them, or deciding of the thing without due examination thereof, according to the true meaning of the Scripture, and the Analogy of Faith: And their having such a place of Scripture brought to their mind, or at the first opening of the Bible cast up to them, which they look on as more befitting their condition, and that because so suggested and cast up, without pondering the word it self; and lay more weight on that word on that very account for solving of such a doubt, and for clearing and determining them as to such a thing, than on any other having the same Authority, and no less, and it may be much more suitableness to the thing, without any further tender and serious scrutiny, as if that were a special and extraordinary Revelation of Gods mind to them thereabout; which is a most dangerous practise. And (as we discoursed before on the practical breaches of the second Command) is to make a Weerd or Fortune-Book of the book of god, which he never appointed for such an end; again I say, a most dangerous practise, and yet too frequently incident to some Religious Persons, especially in their trouble and difficulty, whereof some stupendious instances might be given, which would fright all from ever daring any more to adventure on such a practise not bottomed on the Word it self, which God ⟨p. 178⟩hath certainly given to his people to be used by them with Christian prudence, according to its own principles, and not to be lotted with, or to have their state or condition, or the decision of what they are dark or dou ••••l about, at hap-hazard cast on it, according to their own groundless fancies and imaginations
We come now to the threatening or certification wherewith this Command is pressed, The Lord will not hold him guiltless that taketh His Name in vain. In which, three things are contained: 1. The Fearfulness and terribleness of the Judgment and Punishment, whereby the Lord will avenge the breach of this Command. 2. The Extent of it, as to every particular individual person found guilty, the Lord will not hold him guiltless, Him, who ever he be, what-ever he be; if there were but one, he shall not escape; and if there be many, not one of them shall be missed or passed-by in this reckoning. 3. There is the Peremptoriness and infallible certainty of it, God will not be dissuaded from it, nor will he alter this Sentence, but it must and shall stand against him.
We come now to the threatning or certification wherewith this Command is pressed, The Lord will not hold him guiltless that taketh His Name in vain. In which, three things are contained: 1. The Fearfulness and terribleness of the Judgment and Punishment, whereby the Lord will avenge the breach of this Command. 2. The Extent of it, as to every particular individual person found guilty, the Lord will not hold him guiltless, Him, who ever he be, what-ever he be; if there were but one, he shall not escape; and if there be many, not one of them shall be missed or passed-by in this reckoning. 3. There is the Peremptoriness and infallible certainty of it, God will not be disswaded from it, nor will he alter this Sentence, but it must and shall stand against him.
The punishment is implied in that, Not to be holden guiltless, wherein there is more contained than is expressed, implying these Three: 1. That he shall not be forgiven nor absolved, and so shall never enjoy God's favour and friendship, which no man, who hath sinned, can without pardon, enjoy; thus the Judgment is negatively to be understood, He shall never enter into Heaven, nor see the Face of God, if he Repent not. 2. Positively it implieth that he shall be found guilty, and shall be dealt with as a guilty person, that he shall be eternally condemned, shut out from God's presence, and cast into Hell to be there tormented for ever and ever. 3. Eminently it implieth a very high degree of punishment, that the degree shall be eminent, and that in respect of other sins this sin shall have a peculiar weight added unto its Curse, an • be ranked amongst those sins which shall be in the Justice of God most severely punished; a particular instance and proof whereof, is in Hypocrites, whose Judgment shall be in Hell amongst the sorest; the Hypocrites portion of Wrath will be a large portion.
The punishment is implyed in that, Not to be holden guiltless, wherein there is more contained than is expressed, implying these Three: 1. That he shall not be forgiven nor absolved, and so shall never enjoy God's favour and friendship, which no man, who hath sinned, can without pardon, enjoy; thus the Judgment is negatively to be understood, He shall never enter into Heaven, nor see the Face of God, if he Repent not. 2. Positively it implyeth that he shall be found guilty, and shall be dealt with as a guilty person, that he shall be eternally condemned, shut out from God's presence, and cast into Hell to be there tormented for ever and ever. 3. Eminently it implyeth a very high degree of punishment, that the degree shall be eminent, and that in respect of other sins this sin shall have a peculiar weight added unto its Curse, an • be ranked amongst those sins which shall be in the Justice of God most severely punished; a particular instance and proof whereof, is in Hypocrites, whose Judgment shall be in Hell amongst the sorest; the Hypocrites portion of Wrath will be a large portion.
The Peremptoriness is implied in these words, The Lord will not hold him guiltless, the Lord will not, &c. which implieth, ⟨p. 179⟩1. That Sinners shall be reckoned with and Judged for sin, in which reckoning this sin shall be especially taken notice of. 2. That all Sinners shall be summoned to appear before the Judgment-Seat and Tribunal of God, and have their particular Libel and Accusations of their particular sins, wherein this sin shall be particularly taken notice of, as a main Article. 3. That there shall be a Sentence and Doom passed upon the Guilty, and that whosoever shall be found guilty of this sin, shall find Divine Justice severely passing Sentence upon them. 4. That there shall be a holy rigid execution of that Sentence without mercy, by a high degree of wrath upon all who shall be so Sentenced.
The Peremptoriness is implyed in these words, The Lord will not hold him guiltless, the Lord will not, &c. which implyeth, ⟨p. 179⟩1. That Sinners shall be reckoned with and Judged for sin, in which reckoning this sin shall be especially taken notice of. 2. That all Sinners shall be summoned to appear before the Judgment-Seat and Tribunal of God, and have their particular Libel and Accusations of their particular sins, wherein this sin shall be particularly taken notice of, as a main Article. 3. That there shall be a Sentence and Doom passed upon the Guilty, and that whosover shall be found guilty of this sin, shall find Divine Justice severely passing Sentence upon them. 4. That there shall be a holy rigid execution of that Sentence without mercy, by a high degree of wrath upon all who shall be so Sentenced.
If any ask, How this Threatening is to be understood? for Answ. We should distinguish betwixt such, who repenting for it, do by Faith in Christ make peace with God, and others who continue in it without repentance: and so say, 1. That it is not to be understood as if the breach of this Command were declared to be simply unpardonable to any who shall be guilty of it; for that is neither consistent with the grounds of the Gospel, nor with experience, whereby it is found that grace often extendeth it self to the pardoning even of such. 2. But that it is in it self a sin most hateful to God, and a sin that bringeth great Wrath on all that are guilty of it, and shall be found to be so, before his Judgment Seat. 3. It sayeth that all who are guilty of it, while their peace is not made with God through Jesus Christ, yea in some respect there-after, should look on themselves as thus highly guilty; and that all who are not pardoned, should account themselves to be liable to this stroke of wrath, and to be under this Sentence of the Law that standeth particularly pronounced against them. 4. It sayeth, that men do by this sin, exceedingly hazard their eternal Salvation, and that their Repentance is rare, and so likewise their Pardon; it being found in experience that men, habituated to this sin of taking God's Name in vain, do but seldom get Repentance. 5. That when Repentance cometh, and is given, such as are guilty of it, will be in an especial manner challenged for it, and found to be in a high degree, bitter unto them in all their after-reflections upon it. 6. That it will very readily have much influence in marring a mans peace, and obstructing the intimation ⟨p. 180⟩of God's favour, and the joy of his Salvation, even when it is pardoned; as we see in David, who made the Name of God to be Blasphemed, and was therefore put, Psal. 51. to cry and cry again for the joy of God's Salvation; for removing (amongst other reasons) of that scandal. And withal, it bringeth on temporal Judgments as it did on David, 2 Sam. 12.7. That when it is pardoned, it will in the said remembrance of it, make them loath themselves, and walk humbly, softly, and in the bitterness of their souls; and withal, to think much of, and to magnify, and wonder at grace that did ever pardon such.
If any ask, How this Threatning is to be understood? for Answ. We should distinguish betwixt such, who repenting for it, do by Faith in Christ make peace with God, and others who continue in it without repentance: and so say, 1. That it is not to be understood as if the breach of this Command were declared to be simply unpardonable to any who shall be guilty of it; for that is neither consistent with the grounds of the Gospel, nor with experience, whereby it is found that grace often extendeth it self to the pardoning even of such. 2. But that it is in it self a sin most hateful to God, and a sin that bringeth great Wrath on all that are guilty of it, and shall be found to be so, before his Judgment Seat. 3. It sayeth that all who are guilty of it, while their peace is not made with God through Jesus Christ, yea in some respect there-after, should look on themselves as thus highly guilty; and that all who are not pardoned, should account themselves to be lyable to this stroke of wrath, and to be under this Sentence of the Law that standeth particularly pronounced against them. 4. It sayeth, that men do by this sin, exceedingly hazard their eternal Salvation, and that their Repentance is rare, and so likewise their Pardon; it being found in experience that men, habituated to this sin of taking God's Name in vain, do but seldom get Repentance. 5. That when Repentance cometh, and is given, such as are guilty of it, will be in an especial manner challenged for it, and found to be in a high degree, bitter unto them in all their after-reflections upon it. 6. That it will very readily have much influence in marring a mans peace, and obstructing the intimation
Sinners, as it did Paul, who loatheth himself, and highly exalteth Grace on this account, that it pardoned him who was a Blasphemer: As for such who never betake themselves for pardon, nor obtain mercy, it has these effects; 1. It maketh their Conscience liable to the sore and grievous challenge of this sin, and to the plain and sharp threatening that is pronounced against it, which being despised, and God himself much wronged thereby, cannot but bite, nay, gnaw the Conscience so much the more. 2. Justice hath a clear ground to proceed upon against them, not only as Sinners in general, but as guilty of this sin in particular, and so because of it, in a special manner liable to wrath. 3. An eminent degree of wrath in Hell; for as there are different degrees of torment in Hell, so this sin, no doubt, will make those who are guilty of it, share of that torment in a high degree. 4. That it further hardeneth and incapacitateth for pardon (though not simply) the persons that are guilty of it.
Sinners, as it did Paul, who loatheth himself, and highly exalteth Grace on this account, that it pardoned him who was a Blasphemer: As for such who never betake themselves for pardon, nor obtain mercy, it has these effects; 1. It maketh their Conscience lyable to the sore and grievous challenge of this sin, and to the plain and sharp threatning that is pronounced against it, which being despised, and God himself much wronged thereby, cannot but bite, nay, gnaw the Conscience so much the more. 2. Justice hath a clear ground to proceed upon against them, not only as Sinners in general, but as guilty of this sin in particular, and so because of it, in a special manner liable to wrath. 3. An eminent degree of wrath in Hell; for as there are different degrees of torment in Hell, so this sin, no doubt, will make those who are guilty of it, share of that torment in a high degree. 4. That it further hardeneth and incapacitateth for pardon (though not simply) the persons that are guilty of it.
If it be asked, Why this sin is so threatened and punished even beyond other sins?
If it be asked, Why this sin is so threatned and punished even beyond other sins?
Answ. Because it is accompanied with the most heinous aggravations, and so draweth on the greatest guilt: As 1. It is a sin immediately against God himself, and is not, as sins of the second Table, nay not as other particular sins of the first Table, whereby men divert from God to Idolatry, giving to Idols what is His due, or turn their back on him, or slight his commanded worship, as in the first, second, and fourth Commands; but this doth immediately and directly, and by commission terminate on God himself most daringly and presumptuously, as it were baff •ng and affronting him who has made himself known ⟨p. 181⟩by his Name. 2. It is the fault, sign, or symptom, yea, and cause of the most gross Atheism in the heart, and enmity against God; for it is his Enemy's property to take his Name in vain, Psal. 139.20. It cannot be in the height, but where Atheism is, and the awe of God is not; and where there is much of it, there is proportionably much Atheism; it speaketh forth plainly, that there is no right knowledge or faith of his Greatness, Holiness, Power, Justice, &c. which would make men fear him, and stand in awe of him; hence ordinarily those who are gross in this, are otherways gross in many other things; for it fitteth and disposeth for Atheism, and it inureth and habituateth a man to contemn and despise God, whereas, on the contrary, if a man make Conscience of any thing, it will be of this. 3. It is that which dishonoureth God most amongst others, and giveth them occasion to Blaspheme, as David's sin did, and as those false Prophets and Seducers with their followers are said to do, 2 Pet. 2. v. 1, 2. and where this prevaileth, all Religion is accounted, among such, but as a fancy and nothing, and therefore he will punish it severely. 4. It is often and most ordinarily the guilt of such as acknowledge God in profession, but in works deny him, and do not worship him as God: It is against light and convictions, yea, and professions of an interest in God; therefore, there is an emphasis here, The Name of the Lord thy God. 5. It is not so of Infirmity, as other sins which pleasure, or profit may push men on to; there is ordinarily here none of these, but either simple Atheism; or profane custom that maketh it so much the worse, that it is customary.
The second reason why the Lord thus threateneth and punisheth that sin, is that he may thereby vindicate his own holiness, and imprint the awe and terribleness of this great and dreadful Name the Lord our God, upon the hearts of all, it being one of the greatest benefits bestowed; or which can be bestowed upon men, to wit, the manifestation of the Name of God, when it cometh to be abused (being the abuse of the best thing, and so the greatest abuse) it is the more severely avenged, and thus one way or other the Lord will have his Holiness and Greatness known amongst all his Creatures; and therefore, whosoever shall think little of his Blessed and Holy Name here, and thereupon ⟨p. 182⟩upon baffle and profane it, God shall make them think more of it hereafter, when he riseth up to take Vengeance.
The second reason why the Lord thus threatneth and punisheth that sin, is that he may thereby vindicate his own holiness, and imprint the awe and terribleness of this great and dreadful Name the Lord our God, upon the hearts of all, it being one of the greatest benefits bestowed; or which can be bestowed upon men, to wit, the manifestation of the Name of God, when it cometh to be abused (being the abuse of the best thing, and so the greatest abuse) it is the more severely avenged, and thus one way or other the Lord will have his Holiness and Greatness known amongst all his Creatures; and therefore, whosoever shall think little of his Blessed and Holy Name here, and thereupon ⟨p. 182⟩upon baffle and prophane it, God shall make them think more of it hereafter, when he riseth up to take Vengeance.
3. He so threateneth and punisheth it, because men take a liberty and latitude in it, in formal Praying, rash Swearing, Jestings, Writings, Tenets, Disputes, Plays, by Lots, &c. and therefore he putteth the greater stamp of his Indignation on it, either to restrain them from that liberty, or to make them smart for it; and men also but very seldom severely punish it, therefore He himself will.
3. He so threatneth and punisheth it, because men take a liberty and latitude in it, in formal Praying, rash Swearing, Jestings, Writings, Tenents, Disputes, Plays, by Lots, &c. and therefore he putteth the greater stamp of his Indignation on it, either to restrain them from that liberty, or to make them smart for it; and men also but very seldom severely punish it, therefore He himself will.
If any should ask the cause, why men do ordinarily take so little notice of this Command, and so generally sin against it? I-confess it may be at the first wondered at, considering that it has such peremptory threatenings, and is very often followed, even here in this world, and in the sight of men, with shame and visible judgments; and that there is ordinarily no profit, nor credit, nor any such satisfaction to carnal lusts or pleasures to tempt and push on to it, as are to other sins; and that yet, notwithstanding all this, men should so frequently sin this way, must be also as wonderful as it is abominable. But we may conceive it to proceed from these Causes.
If any should ask the cause, why men do ordinarily take so little notice of this Command, and so generally sin against it? I-confess it may be at the first wondered at, considering that it has such peremptory threatnings, and is very often followed, even here in this world, and in the sight of men, with shame and visible judgments; and that there is ordinarily no profit, nor credit, nor any such satisfaction to carnal lusts or pleasures to tempt and push on to it, as are to other sins; and that yet, notwithstanding all this, men should so frequently sin this way, must be also as wonderful as it is abominable. But we may conceive it to proceed from these Causes.
1. Much Atheism, and the little heart-esteem that there is of God, and of his Majesty; the little Faith that there is of his dreadful Justice, and severe and peremptory execution of his threatenings; little of these within, maketh men careless to be watchful, and what wonder if this break forth, when in his heart the man sayeth, There is no God; then this followeth, as is clear, Isa. 37. in Sennacherib, who when once he saith, Who is the Lord, then he treadeth on his Name.
1. Much Atheism, and the little heart-esteem that there is of God, and of his Majesty; the little Faith that there is of his dreadful Justice, and severe and peremptory execution of his threatnings; little of these within, maketh men careless to be watchful, and what wonder if this break forth, when in his heart the man sayeth, There is no God; then this followeth, as is clear, Isa. 37. in Sennacherib, who when once he saith, Who is the Lord, then he treadeth on his Name.
2. There is a natural pride and stout-heartedness in men against God, flowing from the former, whereby they set their mouth against God, and think it is a piece of bravery not to stand in awe of him; and (as Goliath did) to defy the living God, and to contemn and trample upon all Religion and Holiness which appears sooner and more clearly in nothing, than in stout words against the Lord, Mal. 3.13. and in profaning of his Name; hence it is to be observed, that where this sin reigneth, there is either a height of desperate security and stupid senselessness, or a devilish gallantry in contemning God and all Religion, all Prayer, and other spiritual exercises as not becoming ⟨p. 183⟩pretty men, or men of spirits; as if, forsooth, topping with God, and bidding a defiance to the Almighty, were true knowledge, and the grand proof of a brave and gallant spirit, and of a pretty man: O! what a dreadful length is this that men are come? to say in effect, Who is the Lord, that I should reverence his Name?
2. There is a natural pride and stout-heartedness in men against God, flowing from the former, whereby they set their mouth against God, and think it is a piece of bravery not to stand in awe of him; and (as Goliah did) to defie the living God, and to contemn and trample upon all Religion and Holiness which appears sooner and more clearly in nothing, than in stout words against the Lord, Mal. 3.13. and in prophaning of his Name; hence it is to be observed, that where this sin raigneth, there is either a height of desperate security and stupid senselesness, or a devillish gallantry in contemning God and all Religion, all Prayer, and other spiritual exercises as not becoming ⟨p. 183⟩pretty men, or men of spirits; as if, forsooth, topping with God, and bidding a defiance to the Almighty, were true knowledge, and the grand proof of a brave and gallant spirit, and of a pretty man: O! what a dreadful length is this that men are come? to say in effect, Who is the Lord, that I should reverence his Name?
3. The Devil knowing well both these, taketh occasion to stir men up to it, and what by offering occasions of irritation to vent their passion, and what by habituating them to it from custom, and the example of others, whereby keeping them off some other sins which others may be guilty of, he is in God's righteous Judgment permitted to harden them in this.
3. The Devil knowing well both these, taketh occasion to stir men up to it, and what by offering occasions of irritation to vent their passion, and what by habituating them to it from custome, and the example of others, whereby keeping them off some other sins which others may be guilty of, he is in God's righteous Judgment permitted to harden them in this.
4. There may be also something in the nature of this sin, because it doth not ordinarily wrong others externally, or because it may be in a truth, or in profession of duty, or in worship; or because it may be fallen into inadvertently without forethought or deliberation; therefore the Devil hath the greater advantage to drive men on to it, if not by Swearing falsely, yet profanely and rashly; if not by God, yet by some Creature; or if not so, yet by formal and fruitless discharging of duties, or by some other way; and because ordinarily there is no such evil that sticketh thereby to others, as to make them resent it, nor no ill meant to themselves, as they in their proud self-love, do conceit; therefore they are the less afraid of it before, and the less challenged for it afterward.
4. There may be also something in the nature of this sin, because it doth not ordinarily wrong others externally, or because it may be in a truth, or in profession of duty, or in worship; or because it may be fallen into inadvertantly without forethought or deliberation; therefore the Devil hath the greater advantage to drive men on to it, if not by Swearing falsly, yet prophanely and rashly; if not by God, yet by some Creature; or if not so, yet by formal and fruitless discharging of duties, or by some other way; and because ordinarily there is no such evil that sticketh thereby to others, as to make them resent it, nor no ill meant to themselves, as they in their proud self-love, do conceit; therefore they are the less affraid of it before, and the less challenged for it afterward.
Let us make some use of all this in a few words. 1. Then, see, and gravely consider what sin this is, what wrath it deserveth, how far, and how wide in its guilt it extendeth it self, and what severe reckoning will be for it? O then! what is your hazard, and what will be your sentence when this Judgment shall be set, & when the Judge cometh to pronounce it? tell me who of you will be able to purge your selves of this guilt? This Sentence may, and will one day make many of you to tremble, when the Lord will say, Man, thou tookest my Name in vain in such a Company, at such a Play and Sport, in such a Contest, in such an Oath, yea, in such a Prayer, &c. Here is your Sentence, I will not hold you guiltless, but guilty for this cause; This, this is the truth of God, if we believe his Word, yea, whether we believe it or not.