A37049:727
A37049:727
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.
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?
6. Seek for much of the Spirit, for none can call Jesus, Lord, but by the Holy Ghost, 1 Cor. 12.3.
7. Frequently and seriously put up that Petition to the Lord, Hallowed be thy Name, Matth. 6.9.
The other word of Use is for what is past; I am sure, if we could speak of it, and hear it rightly, there is here that which might make us all to tremble, and evidence convincingly to us our hazard, and the necessity of Repentance and flying to Christ: Tell me, Hearers, believe ye this Truth, that there is such hazard from this guilt? tell me (if ye remember what we spoke in the opening of it) is there any of you that lieth not under the stroke of it? If so, what will ye do? fly ye must to Christ, or lye still; and can there be any secure lying still for but one hour, under God's Curse drawn out? O ye Atheists, that never trembled at the Name of the Lord, and that can take a mouthful of it in your common discourse, and ye who make it your by-word, and mock, or jest; ye, whom no Oaths can bind; and all ye Hypocrites, who turn the pretended honouring of the Name of the Lord, and the sanctifying of him in his Ordinances into a real profaning of it; let me give you these two charges under certification of a third, 1. I charge you to Repent of this sin, & to fly to Christ for obtaining pardon; haste, haste, haste, the Curse is at the door, when the Sentence is past already; O sleep not, till this be removed. 2. I charge you to abstain from it in your several Relations, all ye Parents, Masters, Magistrates, Church-Officers, School-masters and Teachers, I charge you to endeavour to prevent this sin in your selves and others: It is sad that the Children of many are brought up in it, the most part live in it, our Streets are more full of it than the Streets of Heathens; Advert to this charge, every soul: Or 3. I charge you to appear before this great and dreadful God, who will not account any such guiltless, and to Answer to Him for it.
The other word of Use is for what is past; I am sure, if we could speak of it, and hear it rightly, there is here that which might make us all to tremble, and evidence convincingly to us our hazard, and the necessity of Repentance and flying to Christ: Tell me, Hearers, believe ye this Truth, that there is such hazard from this guilt? tell me (if ye remember what we spoke in the opening of it) is there any of you that lyeth not under the stroak of it? If so, what will ye do? flye ye must to Christ, or lye still; and can there be any secure lying still for but one hour, under God's Curse drawn out? O ye Atheists, that never trembled at the Name of the Lord, and that can take a mouthful of it in your common discourse, and ye who make it your by-word, and mock, or jest; ye, whom no Oaths can bind; and all ye Hypocrits, who turn the pretended honouring of the Name of the Lord, and the sanctifying of him in his Ordinances into a real prophaning of it; let me give you these two charges under certification of a third, 1. I charge you to Repent of this sin, & to flye to Christ for obtaining pardon; haste, haste, haste, the Curse is at the door, when the Sentence is past already; O sleep not, till this be removed. 2. I charge you to abstain from it in your several Relations, all ye Parents, Masters, Magistrates, Church-Officers, School-masters and Teachers, I charge you to endeavour to prevent this sin in your selves and others: It is sad that the Children of many are brought up in it, the most part live in it, our Streets are more full of it than the Streets of Heathens; Advert to this charge, every soul: Or 3. I charge you to appear before this great and dreadful God, who will not accompt any such guiltless, and to Answer to Him for it.
The Lord in his infinite Wisdom and Goodness, hath so far consulted mans Infirmity, as to sum up his Duty in these Ten Commands, called Ten Words, that thereby his darkness and dullness by sin, might be helped by an easy abbreviation: The first Command therefore containeth mans duty to God in immediate Worship, requiring that the only true God should be worshipped: The 2d. stinteth and limiteth men to that worship alone which he prescribeth: The 3d. Commandeth ⟨p. 186⟩Reverencing of him in all his Ordinances, and a reverent manner of going about them.
THe Lord in his infinite Wisdom and Goodness, hath so far consulted mans Infirmity, as to sum up his Duty in these Ten Commands, called Ten Words, that thereby his darkness and dulness by sin, might be helped by an easie abbreviation: The first Command therefore containeth mans duty to God in immediate Worship, requiring that the only true God should be worship'd: The 2d. stinteth and limiteth men to that worship alone which he perseribeth: The 3d. Commandeth ⟨p. 186⟩Reverencing of him in all his Ordinances, and a reverent manner of going about them.