A37049:722
A37049:722
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.
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.
Answ. Because it is accompanied with the most hainous 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 symptome, yea, and cause of the most gross Atheism in the heart, and enmity against God; for it is his Enemie's property to take his Name in vain, Psal. 139.20. It cannot be in the heighth, 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 Blaspheam, 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 Atheisme; or prophane 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.
Let me therefore speak two words further to all of you, Old and Young, Godly and Profane, Rich and Poor, &c: O take more notice of this sin, and be more watchful against it, think more of it, and look more to every way it may be fallen into; and by all mens study to prevent it, fear to name the great and dreadful Name of our Lord the God irreverently; tremble when ye hear it named; and when ye read, hear, pray, or do any duty, as ye would eschew this Curse and Threatening, and be found guiltless in the day of the Lord, eschew this sin of taking his Name in vain.
Let me therefore speak two words further to all of you, Old and Young, Godly and Prophane, Rich and Poor, &c: O take more notice of this sin, and be more watchful against it, think more of it, and look more to every way it may be fallen into; and by all mens study to prevent it, fear to name the great and dreadful Name of our Lord the God irreverently; tremble when ye hear it named; and when ye read, hear, pray, or do any duty, as ye would eschew this Curse and Threatning, and be found guiltless in the day of the Lord, eschew this sin of taking his Name in vain.
For helps to this, let me commend unto you,
1. A serious endeavour to walk under the impression of God's Greatness, and to have your heart filled with his awe; if his fear be in the heart, there will be ••pressions of reverence to his Name in the mouth.
2. Believe, and be persuaded of the reality of this truth concerning the terribleness of the reckoning for this sin, and the fearful Judgment that will certainly follow it.
2. Believe, and be perswaded of the reality of this truth concerning the terribleness of the reckoning for this sin, and the fearful Judgment that will certainly follow it.
3. Use and mention his Name reverently in Prayer, Hearing, Conference, &c. For, habituating our selves to formality in such duties, maketh way ordinarily for more gross violations of this Command; and study to be more affected even when narratively ye are telling something wherein his Name is mentioned, than otherwise.
3. Use and mention his Name reverently in Prayer, Hearing, Conference, &c. For, habituating our selves to formality in such duties, maketh way ordinarily for more gross violations of this Command; and study to be more affected even when narratively ye are telling somthing wherein his Name is mentioned, than otherwise.
4. Tremble at this sin, and suitably resent it; when ye hear it in others, be affected with it, and labour to make them so, that ye may thus train your selves to an abominating of that evil.
4. Tremble at this sin, and sutably resent it; when ye hear it in others, be affected with it, and labour to make them so, that ye may thus train your selves to an abominating of that evil.
5. Let it never pass in your selves, especially, without some special grave animadversion: Look back on all your life, and see if ye can remember when and where ye were gro ••y guilty; reflect on your worship, and observe omissions and defects, at left in respect of what ye might have been at, and learn to loath your selves for these, and to be in bitterness for them; especially if the escapes have been more late and recent, let them not sleep with you, lest ye be hardened, and the Sentence stand in force unrepealed against you; what? will ye sleep and this Word stand in the Bible on record as a Registered Decree against you?
5. Let it never pass in your selves, especially, without some special grave animadversion: Look back on all your life, and see if ye can remember when and where ye were gro ••y guilty; reflect on your worship, and observe omissions and defects, at left in respect of what ye might have been at, and learn to loath your selves for these, and to be in bitterness for them; especially if the escapes have been more late and recent, let them not sleep with you, lest ye be hardned, and the Sentence stand in force unrepealed against you; what? will ye sleep and this Word stand in the Bible on record as a Registred Decree against you?