A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 3

A Bright Star which Leadeth Wise Men to our Lord Jesus Christ · Commandment 3

Thou ſhalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltleſſe that takes his name in vaine.

THE ſumme of this third commandement is, to teach vsus that wee ſhould not profane the name of the Lord our God, but vſe it with all reuerence. The parts are two, A prohibition in theſe words, thou ſhalt not take the name of the Lord thy God in vaine. By the name of God, is vnderſtood all thoſe things whereby God as by his name hath made himſelfe knowne vntounto men as his titles, his attributes, his word and his works. In vaine j. raſhly, idly, careleſly, without reuerence and due regard. The ſecond part is, a reaſon in theſe words, For the Lord will not hold him guiltleſſe, j. God will ſurely puniſh him; vvhichwhich reaſon God ſets downe becauſe no ſigne goes more eaſily vnpuniſht through the hads of men then this, for many vvill take it hainouſly to hauehave their owne names ſpoken ill of, and abuſd. But ſo ſlight a regard hauehave moſt men of God, that though his name be blaſphemed and profaned, though he be diſhonored and vilified, they lay it not to hart, nor care for it, therfore leaſt men ſhould make no account of this ſo great a ſinne, becauſe it is a thing that mans lawes takes little or no notice of, hee ſets downe the puniſhment, that though the poſitiue law of men take no hold on ſuch perſons, yet the God of heauen and earth, will take ſuch in hand and deale with them himſelfe, hee will not commit them to the hands of inferiour officers, but himſelfe will ſee their execution done. Now the commandement doth partly forbid, partly command; it forbids in generall to take the name of God in vaine: as is ſhewed in this Table following.

p. 44Gods name is taken in vaine in

life, by liuing vngodlily in the profeſsion of religion.

ſpeach or

without an oath in ſpeking vnreuerently of Gods

word

idly and curiouſly, jeſtingly, wreſtingly & to charmes.

titles

admiration, imprecation, gratulation.

attributs

vnreuerently in freeting, in defence of ill.

works

within as without as

election, reprobatiō creation, paſsion.

with an oath ſwearing

vainely in common talke.

wickedly to doe euill.

falſely of that we know not to bee true, and purpoſe not to doe.

FIrſt Gods name is taken in vaine in life, by an vngodly and vnholy conuerſation of thoſe that profeſſe the religion of God. And ſo Rom. 2. Paul ſets downe a reproofe of Iewes, that, for their ſakes the name of God is ill ſpoken off among the Gentils. The Gentiles hated Gods name and were enemies to religion inough of themſelues, when no occaſion was giuen, but when they ſaw the Iewes that profeſt themſelues to bee Gods people, and to louelove and worſhip him, and to be loued of him alſo, to liue ſo wickedly, to deale ſo craftely, couetouſly, and cruelly, this made them hate religion much more, and ſpeake ill of God more preſumptuouſly. And ſo in Ezek. 36. The prophet chargeth this vponupon them in the 22. ver. That they polluted the name of God among the heathen. They were ſo farre from conuerting any one by their good example, that by their ill behauiour, they made thoſe to hate God, which elſe might hauehave bene drawne to ſome liking. For that vvhichwhich the wiſe men ſpeakes in the naturall family, is true alſo in the houſe of God, a wicked ſonne ſaith he, is a griefe to his father, and a ſhame to his mother; Let an hundreth rogues and vagabonds, and runnagates, play the filthie perſons, the vnthrifts, & the theeues, this brings no diſcredit to the father, no man chargeth the fault vponupon him; he beares no reproch. But if his ſonne that is brought vp with him in the family, and is called after his name, ſhall doe any ſuch thing, himſelfe hath not onelyonly a blot, but he brings alſo an ill report vponupon the whole family, & his father ſhall beare a great part of this diſgrace. So, let all the Atheiſt and papiſts, and carnall worldlings in the world, liue wickedly, and ſhew themſelues to be as they bee, filthy beaſts, goates and ſwine, without grace and the feare of God, it is no ſuch great matter, they beare all the blame themſelues, and the ſhame lights vponupon their owne necks, God and his children and his religion, are no whit the worſe thought of, but the better rather, when the life of one kinde is compared to the other. But now let a profeſſor, fall into any wickedneſſe, one that makes a ſhew to be begotten of God by the immortal ſeed of the word, to be a childe of the church, a member of Chriſt, a temple of the ſpirit, let ſuch an one breake forth to ſome groſſe ſinnes, & here will be matter for all the hel-hounds in a country, to talke of; now the diuel & his lims will exult & brag, now they ſharpen and whet their tongues, the religion of Chriſt ſhalbe blaſphemed, the profeſſours of religion taunted, euerie one ſhall hauehave this layde in his diſh that deſires to be a chriſtian, and the name of God, and the ſpirit of God ſhall not eſcape without ſome blot of reproch: ho ſay they, theſe be your profeſſors, theſe be theſe holy men that be ſo full of the ſpirit, theſe be they that will be the holy ſaints of God, theſe be they that runne to ſermons and carry bibles, theſe be the fruits of their profeſsion, you may ſee what godly men they be, I warrant you they be all alike, neuer a barrell better herring, you may ſee by one what be the reſt. Thus we ſee what a great ſtaine religion p. 54hath among men, by the name of thoſe that be hipocritically religious, and liue vngodly lie, with-out the power of it, how they fill wicked mens mouthes full of ſlaunder, & giuegive their malicious harts matter to ſet it ſelfe a worke againſt God, and Godlie men, and this was the ſinne of Ophni and Phineas, they ſhould hauehave bene the Lords high prieſts, hauehave giuen ſuch good exhortations, & hauehave ſhewed ſuch grace in their conuerſation, as that all men might hauehave delighted to come into the place of Gods worſhip, and to ſerue him, according to the law, but they were ſo wicked and ſo vngodly, and ſo full of filthineſſe, that the ſeruice of God by their meanes, was made hatefull, odious, and loathſome. Sith then this is ſuch an high taking of gods name in vaine, to be a bramble in gods vinyard. This ſerues for the confuting of thoſe men, that think if they can keepe their tongues from ſwearing and forſwearing, then they be neuer a whit guiltie of the breach of the third commandement, if no man can charge them with an oath or periurie, they think they need not repent for taking Gods name in vaine. Not ſo, but let them know, that by an ill lyfe, by walking and conuerſing after a ſinnefull manner, they may prophane Gods name more, hurt religion more, and bring more griefe into the harts, & ſhame into the faces of profeſſors, then an other by a thouſand raſh oathes; yea, by groſe and open perjury. It is a great fault to abuſe the religion of God in lyfe, as the titles are attribute of God in ſpeach, and therfore vnleſſe thoſe that be called chriſtians, labour to be chriſtians, that their works be ſuteable to their words, and they ſhew forth the vertues of Chriſt, as well as take vponupon them the name of Chriſt, vnleſſe they be careful to frame their life according to the line of Gods word, & ſo to order all their carriage, that their conuerſation may be anſwerable to their profeſsion, and the fruit that ſhews it ſelfe in their lyfe, agreeable to the ſeede that is dayly ſowed in their harts, they are as groſe profaners of the name of God, and as lyable to the curſſe and vengeance of God, as he that ſweares many a vaine and idle oath.

Secondly, this ſerues to inſtruct all men that would be called chriſtians, and be accounted the ſonnes of God, to liue ſo, as that we bring ſome glory to God by our life. And this Paul bids the bond ſeruants. 1. Tim. 6. 1. Count their maſters worthy all honour, that the name of God and his doctrine may not be ill ſpoken off. Speaking to ſuch as were ſeruants to vnbeleeuing maſters, he bids them giuegive them honour and reuerence, not for any religion or goodneſſe that could be ſeene in them, for they were infidells, but for conſcience ſake, to Gods ordināce, whoſe place theſe maſters did ſupply; & that becauſe if they did not thoſe, all the fault ſhould be layd vponupon the name of God. But how doth he proue that Gods name ſhould be euill ſpoken of, becauſe, his doctrine ſhould be ill ſpoken, ſo that where euer the goſpel is ſlaundered, there God himſelfe and his name is diſhonoured. So in the ſecond of Titus, Paul alſo ſpeaking to ſeruants, wills them to ſhew all good faithfulneſſe, & not to pick nor ſteale, nor to anſwere againe, and that for this reaſon, that they may adorne the doctrine of Chriſt Ieſus. He would hauehave thoſe which are in the baſeſt eſtate, and in the loweſt condition of all men, euen ſeruants and bondſeruants, in their place to adorne religion, by their good behauiour, in that place. No place is ſo meane and of ſo ſmall account, but you may doe God good ſeruice in it, if he beautifie his profeſsion, by an vnſpotted and pure conuerſation; for nothing can glorifie God more in all this world then when thoſe that will belong and appertaine vntounto him, ſhew what houſhold they be of, by their works, and he that wilbe eſteemed the ſonne of God, muſt doe more good work then one that is onelyonly the ſonne of Adam, this will ſtop the mouth of wicked men, and muſſell them vp, that they ſhall not hauehave a word to bark out againſt chriſtians and chriſtianitie: yea, this will beget a good liking in their harts of that word and that religion, which works ſo good effects in the lyfe of them that hold it. As in the family, let the children be good and temperate and modeſt, and behaue themſelues gently and humbly to all, then they doe not onelyonly get good account and eſtimation to themſelues in the harts and mouthes of men, but they are an honour to the houſe of which they p. 46come, and to the parents which begat them, & a crowne to all their friends and brethren, that thoſe which be enemies, cannot for ſhame giuegive out an ill word of ſuch a man whoſe children be ſo well brought vp and behaue themſelues ſo orderly. So is it in the church, in gods houſehold vponupon the earth, would one bring credit to God his father, would he cauſe the church to be praiſed, and all his brethren and fellow members to rejoyce, & to be well reported of? then let him, ſhew forth the vertues of Chriſt, let him liue worthie his vocation and calling, let him cauſe his light ſo ſhine forth in the darkneſſe of the world, let them not keepe their vertues in their owne boſome alone, but let the brightneſſe and the warmeth of them lighten vponupon all thoſe that liue with him; and if he ſo doe, he ſhalbe honoured himſelfe euen in the conſciences of wicked, but eſpecially he ſhall win great reuerence and reputation, to the name of God, to chriſtians and chriſtian religion; and though ſome enemies be reprobates, and therefore irreuocable, yet he ſhal make them dumbe and ſtop their foule mouth, that their furious barking ſhall either not be heard, or if it be, ſhall not be heard. And wheras others that are yet in their preſent eſtate enemies, but in election gods children, may ſeeme for a time perhaps to be hardened & not to ſubmit themſelues, yet afterwards this good example will work, and the ſeede will appeare in the fruit, for ſaith Peter, They ſhall glorifie God in the day of their viſitation. As if he had ſaid, Happely for a time it will ſeeme vaine to ſhew any good example to thoſe that be not good men, for they wil it may be, be ſo far from profiting & glorifying god, as that they will rayle and blaſpheme. Be it ſo, that for the preſent you ſee no better ſucceſſe, yet know, that if theſe men be gods, when he hath ſoftned their harts and opened their eies, and conuerted their ſoules vntounto him, and reſited them with his good ſpirit, then they ſhall magnifie God, and praiſe him; then they ſhall ſay, bleſſed be God that euer I liued in ſuch a chriſtian family, that euer I was vnderunder ſo good a miniſter, I thank God that euer I was acquainted and did conuerſe with ſuch a man or woman, by whoſe gratious behauiour, I was brought the better to like of religion; Now the old ſeed that ſeemed to lye dead vnderunder the clods, reuiueth and ſprouts vp, now the fruits of all good precepts and good admonitions, begin to appeare. Therefore we muſt ſtriue to be ſuch good children, for better it were, neuer to profeſſe religion, then thus to profeſſe it, and liue like a worldling. If there grow brambles in Gods vineyard, the axe of Gods vengeance meets with them ſtraight, & they of all other ſhalbe moſt fearefully and horribly deſtroyed; if one will be a brier then, let him keepe himſelfe in the wild waſt, and not preſſe into Gods garden, for if he doe, moſt vndoubtedly, he ſhall be cut downe & caſt into the fire. Thus much for the firſt diſhonouring and taking gods name in vaine by lyfe.

The ſecond followes by ſpeach, and that firſt without an oath, and that by ſpeaking vnreuerently of Gods word, titles, attributes, or workes, without due regard and eſtimation of the thing one ſpeakes. Firſt of the word, in ſpeaking of it idly, curiouſlie, vainely, to pick out needeleſſe queſtions, and to ſhew ones wit in learning, in diſcourſing and amplyfieng matters, or in objecting againſt the truth (whether one thinke not ſo, yet it is an abuſe of the word) I ſay by this vaine putting vp objections, in oſtentation of their nimble wit, and ripe head, that they can put downe the miniſters, as many proud, fooliſh, vaine fantaſticall, mad-headed youths will brag, that they can holde argument with the beſt preachers, and ſet them downe, & put them to a non plus, euen out of the ſcripture. This vaine and fruitleſſe jangling is a great abuſe of the ſcripture which is one excellent part of gods name, by which he will bring vsus to the knowledge of himſelfe, when one hath no care to make the end of his ſpeech the glory of God, for high talke becomes not a foole, it is an vnſeemely & abſurd thing to heare a prophane wicked beaſt, be prating & diſcourſing of Gods word, that doth not account of it as hee ſhould, why ſhould he hauehave it in his mouth, that hath it not in his hart. Firſt let him get the law of God, written in his owne hart, and then let him open his mouth in wiſedome, and inſtruct others, as God ſaith p. 47in Deut. 6. 6. Let theſe words bee in thine hart, and thou ſhalt rehearſe them continually. Firſt then let one labour to hauehave the vſe of Gods word in himſelfe, and to make it his owne, and lay it vp in his hart, and then hee may with fruit and comfort bring it forth and confer of it to others, elſe if one bee an idle talker, and a fooliſh vaine diſputer of that which hee neuer had any experience and working in himſelfe, the more hee ſpeakes the worſe it is, the more hee diſhonoureth God, abuſeth the word, and hurteth his owne ſoule. Firſt then Gods name is taken in vaine, by the abuſe of his word, in curious & fruitles prating of it. Therefore one muſt neuer talke of gods word, but that hee may bring ſome glory to God, and ſome good edification to men, as the Apoſtle ſaith, Edifie one another in your moſt holy faith, vnleſſe this bee our ſcope when euer wee take Gods word in our mouth, to build one another vp in godlineſſe, wee peruert the word of God, and prophane his name. Secondly Gods name is polluted by vsus, when vvee ſpeake of his word in mockage, after a jeſting and a ſcoffing manner, as thoſe did, of which Peter ſpeakes, that derided the doctrine of the laſt judgement, ho ſay they, all things continue a like ſince the fathers, when will hee come, q. d. Wee heare a large diſcourſe, and heere is much a do among theſe preachers now a daies, about the great day of judgement, a terrible day that muſt come, wherein all men muſt be cald to account they ſay for their workes, but where is it? where is the truth of their fearefull tale? when comes this judgement? wee would faine ſee it once: and thus becauſe God doth not preſently ſit vponupon the bench, and paſſe ſentence, and ſee the execution done immediatly, and reward eueryevery one, the wicked by caſting them to hell-fire, and the good men by taking them vp to the ioyes of heauen; fooliſh vaine men that hauehave no faith, make a merriment, and a ſport to laugh at this doctrine. So in Iſaiah, becauſe he told them of death, the Atheiſts fell to flouting, come ſay they, theſe prophets tell vsus wee muſt all die, if wee muſt die then, let vsus take our pleaſure whilſt wee may; let vsus eate & drinke, and bee merry, to morrow ſoule and body and all muſt come to nothing, there will bee nothing left, well, we will plie it while time ſerues, and thus theſe vilde irreligious beaſts, turned all the exhortations of the Prophet to a mocke. So, many lewd perſons in theſe daies are ready to abuſe the words of Chriſt, where hee ſaid, if one giuegive thee a blow on the one eare, turne the other to him, to deride Chriſtians; nay ſay they, pray you turne the other eare to. Shameleſſe perſons; will not the reuerence of Chriſt feare them from the abuſe of ſuch words, as hee with his owne mouth vttered? Theſe be the words of God ſpoken and penned by the wiſedome of the holy Ghoſt, for the direction and inſtruction of his children, not for euerie prophane ſwaggerer, and drunken beaſt, to roule vp and down in his filthie mouth, to moue laughter with them: and this is a common thing among fantaſticall fellowes, that deſire to be thought wittie and conceited, that if any place of ſcripture ſerue their turne, to gird or quip one another or ſuch like purpoſe, they had rather god ſhould looſe his glory, and gods word the grace and authoritie of it, then that they will looſe their jeſt; & thus that which God appointed to edifie their ſoules in godlineſſe, they peruert to ſtirre vp themſelues and others to fooliſh and wicked, and prophane laughter. So thirdly the word of God is abuſd in a moſt groſe and notorious manner, when one brings it in the defence of any ſinne or error, or hereſie, which is to preſume to wreſt Gods weapons out of his hands, as it were, and beat him with his owne ſword. This is a greater abuſe of the ſacred word of God, and more hurtfull and miſchieuous, then either ſwearing or forſwearing. Thus the diuell did moſt damnably prophane Gods name and word, when he miſuſed that, to make Chriſt goe out of his way, that was written to encourage all Gods children in their waies, thus ſetting as it were an ill-fauoured ſhape vponupon Gods word, that it may ſeeme to agree with his diuelliſh temptations; ſo let wicked & voluptuous liuers that ſpend all their time and labour in purſuing vaine and fond ſports and games, and ſuch fooliſh and fleſhly delights, as makes them no whit more ſeruiceable to God or the common weale, nor doe any good to their owne p. 48ſoules or bodies, or any mans elſe; let ſuch men I ſay, be reproued and told that this kinde of liuing is not allowable, it will not hold out before god, man was made to bring glory to god, and doe good in this world, not to bring pleaſure to his fleſh, and liue idly in the world, and therefore they muſt repent and amend, you ſhall hauehave an excuſe ſtraight, Gods word muſt bee brought as a defence, they doe not breake Gods commandement, without warrant out of the ſcripture, if you will beleeue them; what ſay they, would you hauehave a man liue without delight? doe you not allow recreation? why the ſcripture doth afford a man recreation, and then a number of places muſt be brought in, for recreation, to maintaine their voluptuouſneſſe. But vaine man, doth not the ſcripture command a vocation, and the recreation as an help to further in it; now if one may aſke you that ſtand ſo much for recreation, what is your occupation? what ſore trauaile is that that wearies your body? what earneſt ſtudie troubles your braine? that you muſt hauehave ſo much refreſhing, and ſo much recreating, it muſt bee ſome very painefull labour, that needes ſo much reſt, to make one able to performe it: it is a ſore labour indeede, for it is the ſeruice of luſt and the diuell, two hard maſters.

But this turning of recreation into a vocation, or a vexation rather, is not alowable by Gods word. How dareſt thou then bee ſo impudentlie audacious, as to rob God of his treaſure, to maintaine thy filthy luſt, and defile his holie word, by defending thine vnholy practiſe. So likewiſe come to a couetous perſon, touch him a little with a rebuke, for his wringing and oppreſsion, ſhew him that the louelove of the world is enmitie to God, and that couetouſneſſe is idolatrie, then comes in this place of ſcripture which muſt ſalue all, what hath not God commanded a man to labour in his calling, doth not God ſay hee is worſe then an infidell, that prouides not for his familie, and ſo all muſt goe vnderunder the name of good husbandrie, and thrift and prouiding for his familie. But conſider thou that ſtandeſt thus for thy labour, God will hauehave thee labour, but not to ſerue the diuell in thy labour, take paines in thy calling, but hurt not thy neighbour by it, prouide for thy children & lay vp, but lay vp a treaſure in heauen, prouide to bring them vp in the feare of God, and in ſome chriſtian vocation, firſt prouide that they may be chriſtians, and then one hath well prouided for them, ſtore vp mercifull workes, & then the righteous is mercifull and lendeth, & his ſeede injoyes the bleſsing. Thus God will hauehave one labour with godlyneſſe and prouide ſo for his children as hee prouides for his owne ſoule. So come to angrie and paſsionate perſons, they can hauehave ſome thing to ſay for their ſinne to, and that out of Gods word, when they hauehave broke out into fooliſh and vnaduiſed paſsions, tell them this is naught, anger reſts in the boſome of fooles, and the wrath of man fulfills not the law of God, oh but I pray you doth not S. Paul ſay, be angrie and ſinne not: It is true hipocrite, but if thou wilt be angrie without ſinne, bee angrie firſt with thine owne ſinne, begin at home, & condemne the follie that is in thine owne ſoule, or elſe thine anger is not holie & ſpirituall, but diuelliſh fleſhlie and carnall. So al-moſt in all other ſinnes, there is ſcarce any other ſinne ſo bad, but vngodlie perſons will ſtand in defence of it, and if they can ſnatch a few words out of ſcripture, and teare them violentlie, from the true ſence thereof, vntounto their owne luſt, they count this a matter of great wittineſſe, but in truth it is a matter of great & horrible wickedneſſe, and a damnable prophaning of the name of god, when one can wreſt & hale together manie places, and ſay much for his ſinne, it is not a note of more wit, but of more acquaintance with the diuell, for their tongue is ſet on fire of hell, it is tipped with hell fire, & blowne by the ſtinking breath of Satan, & when they hauehave ſaid all they can, they hauehave made their ſinne more grieuous, their hart more hard, and them ſelues more curſed, in that they hauehave done no thing all the while, but diſhonoured God, to make him a patrone of wickedneſſe, and his word a ſword for the diuell.

Fourthlie, the word of God is abuſed & profaned, by turning it to charmes and ſpels & all kinde of ſorcerie, to cure ſuch perſons as be miſpoken as they tearme it, and ayr'd, as ſuch p. 49fooliſh tearmes they hauehave, and to ſay the Lords praier or ſome place of ſcripture, to find things that be loſt, with many ſuch wicked thinges, this a ſinfull peruerting of Gods word. And wheras men commonlie excuſe themſelues for this ſin, becauſe the words be not ill, yet let them know, that when one abuſeth good words to a wrong end, they be euill words to him, and if the word of God be peruerted to ſuch an end, as he hath not appointed, they be the diuells words to him that thus peruerts them, and Satan is no leſſe daungerous an enemie, when hee comes like an angell of light, then if he appeared in his coulours: and this charming God himſelfe condemnes, & in the law ſaith, that he will finde out ſuch perſons. So that, both theſe charmers and thoſe that goe vntounto them be wicked abuſers of Gods name, and either, they ſhall hauehave no ſucceſſe in the thing they ſought for, or if they hauehave, it is a greater plague, for now they proſper in their ſinne, and their hart is made more hard & incureable. And thus the word of God is abuſed. Now the remedie againſt this abuſe is, that we labour to apply Gods word to the right ends that he hath appointed; and if we will know theſe ends, we may ſee them, 2. Tim. 3. 16. The whole ſcripture is giuen by inſpiration of God, and is profitable to teach, to improue, to correct, and inſtruct in righteouſneſſe, that the man of God may be abſolute, being made perfect vntounto all good works. Heere hee ſhewes how we muſt imploy the ſcriptures of God, and firſt generally he ſaith, they be profitable, ſhewing in generall, that the word of God muſt neuer be medled withall, but for ſome profit, in all conferences wherin we bring in the word of God, and in all maner of vſing Gods word, this muſt be the cloſing and ſhutting vp of all, that there be ſome good done, that ſome body be the better for, that ſome fruit be reaped; where profit is not the end, Gods word is not rightly applyed. Then perticulerly he ſhewes wherin this profit conſiſts; firſt to teach, j. to enlighten the vnderſtanding, that one may get more knowledge, and his minde is thus bettered. Secondly, to conuince, that is, to refute and beat downe hereſies & falſe opinions afore, to teach the truth, now to pul vp hereſies, that the judgement may be ſound. Thirdly, to correct, j. to reforme & amend the offenders, to cōuince ill opinions, to correct ill conuerſations. Fourthly, to inſtruct, j. to ſhew how one ſhould amend his ill manners, and how he ſhould doe good, as well as that he muſt forſake that that is ill; how to liue well, and how to hauehave ſuch a good conuerſation, that one may hauehave comfort in his lyfe and death. Theſe are thoſe ends of the ſcripture, to which whoſoeuer imployes it, ſhall not diſhonour Gods name, and hurt his ſoule, but glorifie God, & himſelfe be made abſolute perfect, and readie to euerie good work. Thus much for taking Gods name in vaine by ſpeach, without an oath, but in vaine ſpeaking and other abuſing Gods word. Secondly, Gods name is thus taken in vaine, by abuſing his tytles, as God, Iehouah, Ieſus, Lord, and ſuch other. And that either in admiration, as when one in the hearing of any odd matter or ſtrange report, ſhall breake forth into ſuch vaine wandring ſpeaches, good Lord, O Ieſus, O Chriſt, Lord hauehave merciemercy vponupon vsus, what a thing was that, wherein one names Gods titles, without any conſcience and reuerence of him. Therefore thoſe which hauehave done ſo, muſt repent. So likewiſe, we abuſe Gods titles in raſh petitions and imprecations, as, Sarah in a fuming chafe comes to Abraham, and ſaith ſhe, the Lord be judge betwixt mee and thee, and thus ſhe muſt needs hauehave a purchaſed ſeſsions, and God muſt come downe from heauen in all the haſt, none elſe would ſerue the turne, to redreſſe ſome wrong that ſhe thought ſhe had; what was the matter, vvhy, Hagar had dealt ſomething vnkindly with her, & God muſt needs come to loke to this diſorder. But if God had come and hearing her raſh prayer, ſtraight made examination, and proceeded to puniſh the chiefe offender, who ſhould hauehave bene firſt plagued, who was the firſt mentioner of taking Agar to Abraham, was not Sarah her ſelfe? what, muſt Abraham take her through her meanes and motion, and now when the matter falls out ill, ſhe will fall out with her husband. How could it fall out better, ſith ſhe was the author of ſo ill a beginning. So that ſuch kinde of imprecations as to wiſh God be judge, in auengmēt, p. 50raſhly and haſtely, is a great diſhonour to God; as likewiſe in curſing, as Gods vengeance ouertake you, and ſuch like horrible ſpeaches, when God forſooth, muſt needes become their officer to reuenge their quarrell, and ſerue their malicious humour. So likewiſe to praiſe God and giuegive God thanks for an euill thing, as Saul at the wickedneſſe of the Ziphims, when Dauid had deliuered them and done them good; now they to curry fauour with Saul, and to get his good will, came to betray him to Saul, and to diſcouer where hee was, that Saul might take him; hee breakes out, bleſſed be you of the land, &c. One might hauehave done a good dutie and diſcharged a good conſcience as Ionathan did, & he would neuer thank God for that, but let one come and help him to bring his miſcheuous purpoſe to paſſe, then God be bleſſed, and much good thanks there muſt bee. But Dauid did not ſo to him that ſlew Saul, though he had bene a cruell and an vnjuſt aduerſarie. So for gamſters, when they couſen and rob one an other vnjuſtly of their mony, without conſcience and warrant, they might euen as well before God cut his purſſe, then forſooth God muſt be praiſed for their theeuerie, or I thank God I hauehave ſped well, I hauehave good luck. What, is God a gamſter, is he a dicer now, muſt he be at eueryevery idle perſons beck, when he is robbing his neighbour? Monſtrous perſons, that dare be ſo impudent, they ſhall feele and ſee if euer God waken their conſcience in this lyfe, and if he doe not in the life to come, that it was a fault bad euough to take away ones goods in this manner, and far greater, when they will dare to abuſe the name of God in it. Now the beſt medicine to preſerue vsus from all theſe ſinnes and abuſes of Gods titles, is that which is ſet downe in Deutero. 28. 58. Feare the glorious and fearfull name of the Lord thy God. Feare it ſo, that one name it not, nor think not of it, but with great awe and reuerence, for if one be audacious, to take Gods name in his mouth, without feare & due regard, God will lay plagues on him, and thoſe not ſhort and ſlight, ſore and grieuous, of long continuance and durance. And if one doe tremble and feare before God, thus he ſhall neuer abuſe his name.

Thirdly, Gods name is taken in vaine, by abuſing his properties, and by abuſiue ſpeaking of them; as of his power, his wiſedome, merciemercy, patience, goodneſſe, and ſuch like, which are abuſd when we ſpeake of them carnally and careleſly, or contemptuouſlie. As in the 2. Kings. 7. When the prince, on whoſe arme the king leaned, heard the Prophet ſay that corne ſhould bee ſo cheape, ſo ſuddainly after that extreame dearth, he ſaid though God ſhould make windowes in heauen, that could not bee ſo. Now to ſpeake ſo baſely of Gods power, and ſo contemptuouſly as though his ſtrength were to bee meaſured by mans ſtrength, and God could not tell how to bring it to paſſe, becauſe hee could not tell how, nor ſaw no meanes; for there hee aludes to Noahs floud, q. d. if God ſhould raine corne as faſt as hee rayned water then, it could not bee ſo, but it could bee and was ſo, and hee ſaw it ſo, but had no good by it, for he was preſt to death of the throng, as a juſt reward of this his contemptuous ſpeach, & vnbeleefe of gods power. So likewiſe his prouidence and wiſedome is abuſed, when one frets, and ſpeakes grudgingly againſt Gods worke, vnderunder the name of fortune and chance, oh what ill lucke was that, what ill-fauoured fortune; for either one muſt ſay that things come to paſſe by chance, hap as hap may, without any diſpoſing of Gods, & ſo hee chargeth God to bee too careleſſe a gouernour, that lets all things runne at randome without counſell and aduice, when hee had made a world, to let it goe at peraduentures, and at randome, or if wee ſay that God gouernes all things, & rules in the world, and appoints what things & how they ſhal come to paſſe, then he chafes and murmureth againſt Gods gouernment, vnderunder the name of fortune, & ſpeaking ill of luck, ſpeaks ill of Gods wiſedome, a propertie of his.

So likewiſe in abuſing any of Gods properties to defend euill, as is the common cuſtome of moſt men, if you reprooue them and admoniſh them of any fault, this makes them care for nothing; oh God is mercifull, true, God is mercifull, but to whom? to the penitent and humble perſon, that hates his ſinne and ſtudies to forgoe it; but hee is not mercifull to thoſe that p. 51louelove their ſinne, and like their ſinne, and that hauehave a root of bitterneſſe in them, and make Gods merciemercy an incouragement to harten them in their ſinne, & not to allure them to repentance, and make his louelove and kindneſſe a protector to their lewdneſſe, to ſuch he will ſhew no merciemercy, but his wrath ſhal burne againſt them, to the bottome of hell. So that in ſpeaking of Gods attributes, ſpeake of them with reuerence and to that good vſe for which God hath reuealed them.

So laſtly, Gods name is taken in vaine, without an oath, in ſpeaking vnreuerently of his workes, either thoſe admirable actions of God within himſelfe, as his election and reprobation, when vaine man becauſe his ſhallow conceit and fooliſh braine, cannot comprehend how God ſhould bee juſt if hee appointed any to damnation, or how it were not long of him if hee ſhould decree of their deſtruction before, that it were as they ſay a plaine wrong, and God could not maintaine it, for this weakeneſſe of his, that cannot reach to the depth of theſe things, hee will therefore denie them, and ſay there bee none, whereas hee ſhould rather with ſilence and reuerence wonder at this hidden ſecret, and not prie into it, as Paul in Rom. 10. did, hauing ſpoken ſparingly of it, hee breakes out in admiration and ſo concludes, O the deepeneſſe of the riches of the wiſedome, &c. This is an horrible prophaneſſe. So for the outward workes of creation, & of redemption, and the paſsion of Chriſt, when one can ſpeake ſo lightly and without all vſe of theſe great things, that ſhould make one feare before God, and increaſe the reuerence towards his Mageſtie, and griefe and hatred of ſinnes.

Thus much for taking Gods name in vaine by ſpeach, without an oath. Now followes that taking of his name in vaine, which is with an oath: and this three waies, by ſwearing either vainely or wickedlie, or falſelie. Vaine ſwearing is, when one in his common and ordinarie talke, mingle words & fils vp his ſentences with needeleſſe oathes, which though men account as a ſmall ſinne, yet it is a moſt notorious diſhonour of God, and proceeds from the diuell, hee is the father of it, as Chriſt ſaith, Mat. 5. Let your yea, bee yea, and your nay, nay, for whatſoeuer is aboue, comes from the e…ill one, j. the diuell. So that the roote of it is exceeding euill, and therefore the branch it ſelfe, is not any thing commendable, and then if you will know the fruit of it, S. Iames ſhewes it in his 2. chap. verſe. 11. Sweare not (ſaith he) my brethren, neither by heauen nor earth, nor any other oath, but let your yea bee yea, and your nay nay, leaſt you fall into condemnation. So that the diuell is the author of vaine oathes, damnation is the end and fruit of vaine oathes, & hee that is willing to bee lead by ſuch a guide, and come to ſuch an end, hee may take his libertie to vſe them: but one may ſay, I doe not ſweare great oathes, as by God, and by the bloud and wounds of Chriſt, and ſuch fearefull oathes, but pettie and ſmall oathes, as by my faith and truth, by this bread, this fire, this light, &c. and ſuch trifling things. But Chriſt anſweares for this, that wee muſt not ſweare neither by the temple, nor the gold, nor heauen, nor earth, no not ſo much as by any haire, becauſe God is the author and maker of all things, and there appeares ſuch a Mageſtie and power of God in the ſimpleſt of his creatures, as no man can expreſſe, and muſt therefore reuerence them more, then ſo lightly to abuſe them. So that whether greater oathes or leſſer oathes, if they bee idle oathes, Gods words hath condemned them, and they ſhal without repentance bring damnation. I but I ſweare that which is true, it is not a lie: bee it ſo; that if it bee the verie truth, yet God hath not bound you onelyonly not to take vp his name falſelie, but alſo not to take it vp idly & vainely: and againe, this ordinary ſwearing in ones common talke, will at length bring falſe ſwearing, it cannot bee auoided, but that hee which vſually ſweares vainely, ſhall now and then ſweare falſelie, for the often toſsing of Gods holy and ſacred name, or any of his creatures in ones mouth friuelouſly and careleſlie, doth beget at length ſuch a baſe opinion and account of theſe things, that they care not how they vſe them. Oh but ſaith one; I would not ſweare indeede, but they conſtrained mee, and vrged mee to it, for they would not truſt mee elſe: but if they will not, p. 52better they not truſt you, then God not ſaue; better vndergoe mans vnjuſt ſuſpicion, then Gods juſt damnation. And what is the cauſe that ſome mens credit is growen ſo weake and feeble, that it wil not ſtand vnleſſe it be vnderpropped by an oath, becauſe they hauehave ſo wounded their name, by lying dealing, & by coſenage, as that men take all fōr falſehood that comes from them, but if one would deale juſtly and truely, and liue an honeſt life, hee ſhould not neede to vſe ſuch ſinnefull ſhifts to get men to truſt him; for there bee many of Gods people, that through gods merciemercy can ſay, they hauehave dealt ſo honeſtly and conſcionablie with men, and hauehave made ſuch due account of their promiſe, as now no man that knowes them will goe about to put them to their oath, their bare word ſhall end the contrauerſie, ſo that if they would deale plainely and juſtly with others, and let them ſee ſome truth in their words, they ſhould not need this idle kind of adjuration to the hurt of their ſoules; ſo that to ſweare when no oath is required, or accepted, nor cannot edifie but rather hurt, is greatly to bee condemned. But if vaine ſwearing bee a plant of the diuells ſetting, and will bring forth fruit for his ſtore, viz. damnation; then how much more horrible and odious, is that blaſpemous and furious, and outragious ſwearing of many men, that if they bee neuer ſo little offended, and their minde diſpleaſed, then they fall to diſgorge their filthie ſtomacke vponupon the name of their creator, and ſpue out all the venime they can vponupon his moſt ſacred Mageſtie, without any feare or reuerence; if in their hunting their dogs agree not to their minde, they fall a curſing and ſwearing, as it were to eaſe their diſtempred ſtomacke, by ſhameleſſe and blaſphemous tearing and rending the name of God; if God croſſe them in their dice, which are deere to them, they will croſſe him in his glory, which is deere to him; if hee will make the dice runne againſt them, they will not put it vp ſo, but they will bee reuenged, their tongue ſhall run as faſt againſt him.

Heere is an hart fully poſſeſſed with the diuell, or rather changed into a diuell, that can finde no other remedie vvhen they are croſt & moued, but to diſhonour God, as who ſhould ſay, it is an eaſe & pleaſure to their minde, when they can bring any foule diſgrace vntounto his name, ſo much as in them lies. Hell gapes with open mouth for ſuch helliſh perſons, and a moſt horrible & fearefull damnation remaines for ſuch horrible and fearefull ſinners. But this may be an vnſpeakable comfort to poore chriſtians, if God beare with ſuch perſons, with this furious mad beaſts, that bite at his name, and ſeeke to rend and teare his glory, how much more will he doe to them that louelove him and reuerence him, and deſire to obey him; if God be ſo patient that for a while he wil ſuffer men as it were to ſpit in his face in a chafe, then thoſe that humbly caſt themſelues downe at his feet ſhall finde merciemercy. But let ſuch perſons, take heede how they preſume often thus to croſſe God in their anger, in the thing that he moſt accounts of, for he wil not long ſit downe by it, he will not ſtill beare it, but he will ariſe in his anger, and plague them in their ſoule, and in that that is neereſt vntounto them, if they ſet their tongues againſt heauen, heauen will ſend downe thunderbolts of vengeance againſt them; & if one daſh often againſt Chriſt, and will take no warning, at length Chriſt will fall vponupon them and grinde them to pouder. And thus much for idle and fooliſh ſwearing, as alſo beaſtlike and outragious blaſpheming.

Secondly, Gods name is taken in vaine by ſwearing wickedly, that is, by ſwearing to doe euill, as Dauid in a paſsion, & in an heate, ſware to kill Naball. Indeede Naball had deſerued death, and God did meet with him after, but Dauid had no warrant to ſeeke ſo ſudden a reuenge, & to ſweare to doe that too which as yet he had no calling. This kinde of ſwearing takes Gods name in vaine, which way ſo-euer one doe not keepe his oath, nor commit the euill he ſware too; yet he ſinned in that he made no greater reckoning of Gods name, but to take it vp lightly, and pawne it afore he had conſidered, whether he had lawfully ſo done or not; and if he doe keepe his wicked oath, that is moſt of all ſinfull, for then he makes God an author & patrone, and calls him for a witneſſe and allower of his euill. So p. 53that for one to ſweare he will be meet with ſuch an one that hath done him wrong, that he will be reuenged of him, or ſuch like, this is a grieuous profaning of Gods holy name, for Gods name ſhould feare vsus from euill, not binde vsus to euill.

Thirdly, Gods name is exceedingly diſhonoured and polluted by ſwearing falſely, by forſwearing ones ſelfe, which is moſt vſually called perjurie. This is an horrible ſinne, tending to a moſt fearefull damnation; for if one ſhall giuegive account for euerie idle word, as Chriſt ſaith, and if one be ſubject to damnation for euerie vaine oath, as Saint Iames affirmeth, then what ſhal be-come of thoſe, that will dare to call God to beare witneſſe of a falſe thing, and beare themſelues out in a lye, by pretending his name. Therfore in Zaccar. 5. the Lord ſhewes that his curſe like a fretting leproſie, ſhall come vponupon the forſwearer, and vponupon his houſe, to conſume him and deuoure his poſteritie and ſubſtance, and ſhall eat into them, like a fretting leproſie, till it hauehave brought them to naught. And in the 15. Pſ. it is ſet as a note & marke of a true chriſtian, that hauing ſworn to his hindrance, he will yet keepe his oath. Then how far is he from a good man that will of purpoſe ſweare that, which he neuer purpoſeth to performe, and ſet a better coulour vponupon an vntruth by garding it with an oath. For it were better looſe any commoditie then of Gods fauour; and ſuffer damage in any thing, then in the matter of Gods glory.

Now the circumſtances doe aggrauate this ſinne; It is verie wicked and curſed, if it be in a priuate place, and in a priuate cauſe. But when one comes before a magiſtrate, in a publique aſſembly, and in a matter publikly knowne, and to be publikly tryed according to the truth and juſtice, then, to winne credit to a lye and vniuſt dealing, by calling the true God to vvitneſſe, and to behold is moſt notorious, and euen to lye againſt the holy ghoſt, as Peter ſaith to Ananias. And this is to bring a many ſinnes into one; to be a theefe and rob the innocent, to peruert juſtice and trueth, and therefore when one comes to be a witneſſe before the face of the congregation in judiciall manner, then purpoſely vppon ſet mallice, to ſhrowd and thruſt forward a lye, as it were vnderunder the protection and ſafeconduct of Gods moſt holy name, is one of the higheſt and ſoreſt breaches of this commandement, and abuſes of his name.

Now the way to preſerue one againſt all theſe abuſes of Gods name, is to feare an oath, as in Eccleſiaſticus, ſetting a good man and oppoſing him to a ſinner, he giues him this marke, that he feares an oath, and if one be a frayde to accuſtome his tongue to ſwearing, he ſhall not eaſily be ouertaken with wicked and much leſſe perjured ſwearing, but he that hath ſo lauiſh a tongue as it can with as much facilitie and nimbleneſſe poure foorth oathes as any other words, he is in continuall daunger to fall into that foule and moſt odious and hatefull ſinne of perjurie. And thus wee hauehave heard how this commandement is broken.

Now where God forbids any ill, he commands the contrary good. Therefore we muſt ſee what it commands. It commands generally to glorifie Gods name. As is ſhewed in the Table following.

p. 54Gods name is glorified in

life, by a godly & holy liueing in chriſtian profeſsion.

ſpeach or

without an oath in ſpeking of Gods

words titles attributs works

reuerently and to good vſe and edification.

in the lawfull vſe of an oath, by obſeruing theſe rules in the

perſons or

making that hee be a chriſtian & beleeuer, elſe hee cannot ſweare lawfully.

taking that he do require and will accept an oath, elſe there is no calling.

thing that it bee

firſt, true in judgement and knowledge.

ſecondly, a matter of wait and importance.

thirdly, taken with great feare and reuerence of gods name.

FIrſt, for life, a chriſtian is bound heere to behaue himſelfe ſo, that his whole conuerſation may bring glorie to the name of God. He muſt ſo profit in knowledge and conſcience by the word of God, which he profeſſeth, & make ſuch a good proceeding in pure religion, as that he may beautifie his religion by a blameleſſe and vnſpotted behauiour. Thus in Mat. 5. Chriſt ſaith, Let your light ſo ſhine foorth, that men may ſee your good works, and glorifie your father which is in heauen. He would hauehave chriſtians be as lights, and the light which they muſt ſend forth on euerie ſide muſt be a gratious, and chriſtian behauiour, that men ſeeing & beholding theſe beams, may glorifie, not them, and commend them, for this a Phariſe will doe, ſeeke to hauehave men magnifie him, and ſpeake well of him; but a chriſtian muſt deſire that by his meanes men may be brought to magnifie the profeſsion of God, and to ſpeake and think moſt reuerently of that word, that hath wrought ſuch grace and ſuch reformation in them. The life muſt be the firſt beginner in religion, or elſe the ſpeach is but ridiculous; as the Lord ſaith, What haſt thou to doe, to take my words within thy mouth, and hateſt to be reformed; One goes beyond his calling and commiſsion, when he dare call himſelfe a chriſtian, and God his father, and will not yeld obedience vntounto his commandements in his practiſe. So 1. Peter. 2. 12. HaueHave your conuerſation honeſt among the gentiles &c. that they may glorifie God in the day of their viſitation. q. d. Therebe many of Gods elect that are as yet vnregenerate, and as bitter againſt Gods truth, as any of the reprobates, and will ſpeake as ill of profeſsion and profeſſours as any other, but God will viſit them hereafter by his good ſpirit, and the ſunne of grace ſhall ſhine in their darke harts, to their enlightning; and Gods word ſhall work faith & repentance in their harts, who when God hath ſhewed the ſame merciemercy to them that in former time he did to you, ſhall magnifie God for thoſe good things that hauehave bene in you, which hauehave cauſed them that bare an hard minde to religion afore, to louelove and like it ſo much the more now. And though they ſtand out long, yet at length they ſhall be wonne, and then they will magnifie God. And euen bond men are commanded, notwithſtanding their low eſtate, & the baſeneſſe of their condition, yet, to bring ſome glory to God, and win ſome reuerence to their glorious profeſsion, by their good dealing. No man is in ſo meane a place, and ſo contemptible a degree but that he muſt if he will, take the name of Chriſt vponupon him, & the profeſsion of chriſtian religion, he muſt adorne, p. 55and deck it, which he may doe, by being faithfull and diligent in his place, and giuing euerie man his due conſcionably. Euen a ſeruant, if he be not audacious, and ſaucie, and malapart, and picking, and falſe, but truſtie and diligent, and ſeruiceable, and patient, and meeke, and humble, he keepes Gods commandement, he glorifies God, he graces religion, he works out his owne ſaluation, doth what in him lyes, to conuert his vnbeleeuing maſter, and ſhall hauehave a reward for this, as well as if he were in an higher and more honorable calling, that the world made more account off. Therefore this ſerues againe to confute thoſe profeſſors, that are ſo ſlenderly ſeene in the meaning of Gods commandements, as that they think if they be not common ſwearers, and outragious blaſphemers, the third commandement hath nothing to ſay them, & they be free from the breach of it. But this and all other of Gods commandements are broken, as well by omiſsion, as commiſsion, as well by not performing that that is therein enjoyned, as by doing that that is forbidden, for God doth not giuegive a law altogether negatiue, but it conſiſts of a part affirmatiue to. And becauſe neglecting obedience to the firſt braunch of this holy commandement, & care not to croſſe God in that that is neereſt vntounto him, therfore he croſſeth & plagueth them in that that they doe moſt ſet by.

In the verie firſt petition Chriſt bids vsus ſay, Hallowed or ſanctified be thy name. j. Let vsus and all profeſſours, be ſo well grounded in the vnderſtanding of the word, and rooted in the good affection to the ſame, as that their life led in all good conſcience, may bring glorie to thy name, and religion. Now for one dayly to make this prayer, and neuer to regard his actions, how they be agreeable to his petition, and ſuch as in truth doe ſanctifie Gods name; what is that in deede, but to diſhonour him both in his life & in his prayer. And thus much how ones life ſhould glorifie God.

Now follows how he muſt glorifie him in word & ſpeaches. Firſt in ſpeaking of Gods word, as one ought, for wee muſt not onelyonly not ſpeake of it vainely, jeſtingly, or wreſtingly, but wee muſt looke that wee doe ſpeake of it, to thoſe good vſes, and with that good affection and reuerence that is meete. And ſo in Deutr. 6. 7. Theſe words ſhall bee in thine hart, and thou ſhalt rehearſe them continually, &c. So that it is not left at ones diſcreation, whether hauing gods word in his hart hee will ſpeake it, but it is laid as a commandement with equall authoritie with the former, that hee ſhall talke of it: and ſurely if it bee within, it will bee heard without; as Pſal. 37. 30. 31. The mouth of the righteous will ſpeake of wiſedome, the law of God is in his hart, his feete ſhall not ſlide. Hee ſhewes the priuiledge of a righteous man, that hee hath Gods law ſo rooted and ſetled in his hart, as it will ſprout and bud foorth in his mouth, and theſe doe ſo keepe and preſerue him, that either he ſhall not doe any thing that is wicked, or fall into ſinne, or if hee doe, hee ſhall bee ſoone and happily recouered: Thoſe therefore faile much in this dutie, that will neuer talke of any thing in the ſcripture, or of any part in gods word, they will come to the church, & giuegive the preacher an houres hearing, but follow them out of the church dore, & what kind of conference ſhal you heare come frō them? not one word of the ſermon, but preſently of earth, earth, ſtraight to the rooting againe; though theſe men bee not common ſwearers, yet they hauehave broke this commandement, for God commands vsus heere to ſpeake ſo wiſelie and diſcreetlie of his law, as others may reape fruit and himſelfe to. And therefore howſoeuer fooliſh perſons are readie to excuſe themſelues that they bee not booke-learned, and therefore they cannot talke of ſcripture, but they hauehave a good hart, and if one could ſee into them, hee ſhould ſee wonders forſooth, and many great matters they hauehave in their hart, as this by the way muſt be marked for a general rule, that as eueryevery man is more emptie of goodneſſe, ſo he is moſt full of bragging, and the moſt ignorant perſons be the greateſt boaſters, thoſe that neither know God nor themſelues, nor hauehave any ſparke of grace and repentance, of all others, theſe will make you the moſt floriſhing ſhew in words, what a good hart they hauehave, how good a faith, how they ſerue God day and night, and many excellent things, rare men they bee, if you will beleeue p. 56their owne report; for ſuch perſons I ſay, that hauehave all their goodneſſe lockt vp ſo that it can neuer come abroad, they may ſay what they will of themſelues, but Chriſt ſaith, that a good man out of the good treaſure of his hart, brings foorth good things. This is ſuch a treaſure as muſt needes be brought to light now and then, yea continually, for if one ſay, he hath a coffer full of good gold, and yet can fetch nothing out but counters, no man euer ſaw him bring an handfull of pure gold out of his cheſt, but eueryevery day counters good ſtore, ſure by this that comes abroad, one may quickly geſſe what ſtore is within, and few wiſe men will count him euer the richer for his golden words, when hee hath nothing but braſſe comes out of his purſe. And ſo in the Pro. the wiſe man ſaith, that the tongue of the righteous is a tree of life, and that it feedeth many. And therefore hee that can feede no man, how comes this to paſſe, ſurely hee is not a tree of life, hee wants grace. So that as a man muſt not ſpeake idly and peruertinglie of Gods word, ſo hee muſt not holde his peace neither, as if hee were dumbe, but hee muſt hauehave the law of grace vnderunder his lips, and ſpeake of it reuerently to edification, and hee that doth not ſo, breakes the third commandement.

Secondly one muſt ſpeake of Gods titles & properties, with feare and with an holie trembling, to the benefit of men and the praiſe of God by them. Thus Dauid in the 40. Pſal. 9. ſaith of him ſelfe, I hauehave declared thy righteouſneſſe in the great congregation, I hauehave not hid thy righteouſneſſe, and I conſealed not thy merciemercy and thy truth &c. Theſe were the things whereof Dauid would ſpeake of, the great merciemercy of God, and of his wonderfull and ſtable truth, that men might learne hence, to flie vntounto him, and depend vponupon him in their miſeries. And hee ſhould ſhew forth his righteouſneſſe, that men ſhould know that it would ſurelie goe well with the righteous, and that the wicked ſhould hauehave according to the worke of his hands, for God being righteouſneſſe itſelfe, muſt needs puniſh the one and reward the other, as their life and deeds had deſerued. Theſe were the things about which he would willinglie exerciſe his tongue, & ſpeake joyfullie to the people, for one cannot ſpeak of theſe things conſcionablie, but it will work in him a feeling and a louelove of theſe things, ſo that him ſelfe ſhall get more good and thoſe alſo that heare him. So the 107. Pſal. 8. Let them conſider before the Lord his louing kindneſſe, and his wonderfull workes before the ſonnes of men. He would hauehave vsus hauehave ſuch a feeling in our hands, as that we ſhould not onelie confeſſe Gods kindneſſe to him, but before men alſo make the ſame knowne. And therfore all of vsus muſt here bee humbled and acknowledge how exceeding ſhort we come, how ſeldome or neuer we breake forth into ſuch confeſsion or declaration of Gods power, wiſdome, merciemercy, & ſuch like good, as our ſelues and others might therby be ſtired vp the more, to be thankfull vntounto him, and to ſtay vponupon him: Who almoſt hath ſaid as Dauid in the Pſal. Come and I will tell you what the Lord hath done for me, what carefulneſſe he hath had ouer our ſoules and bodies, what faithfulneſſe he ſhewed vntounto vsus in all our needs, and of all his wonderfull merciemercy and wiſdome, whereof we may ſee experience.

Manie can make long diſcourſes, of the kindneſſe of ſuch a friend, and ſpend an houre together, what this and that good man hath done for him, but for God that giues life and breath and all thinges, and that giues power to our friends to doe vsus good, and kindneſſe to put that power in practiſe, who doth almoſt ſpeake of all his goodneſſe, of all his power that hee continually doth ſhew & practiſe towards vsus▪ to moue himſelfe and others the more earneſtlie to glorifie his name. Likewiſe thirdlie we are here commanded, to ſpeake of Gods workes, with reuerence & thanks giuing, wether the workes of merciemercy or of iuſtice. And thus the children of Iſraell with there leader Moyſes after that wonderfull deliuerance at the red ſea, did fall to praiſing and magnifieng God, and to confeſſe his excellent greatneſſe and mageſtie, and ſet out the ſame to all poſterities. And as one muſt magnifie God for all his workes, ſo eſpecially for thoſe that goe moſt beyond the reach, and ſeeme moſt contrary to carnall reaſon: and thus Paul hauing diſputed of p. 57election and reprobation, ſuch works as carnall men and fleſhly wit moſt ſnuffes at, and would willingly ſnarle and ſpeake moſt vildly of it, if it durſt for feare of men; he being a man of Gods, ſpeaks moſt reuerently, and with wonderfull awe of the greatneſſe of God. Rom. 11. 33. O the deepeneſſe of the riches both of the wiſdome and knowledge of God, how vnſearchable are his Iudgements, and his waies paſt finding out, and then who hath knowne the minde of the Lord. j. who can tell why God chooſeth one to life, and refuſeth an other to death, why he will hauehave one ſaued and an other condemned, who can aſsigne the cauſe of theſe hidden things. And in the next verſe hauing before ſpoken off, ordaining one to ſhame, and an other to glorie; he ſhuts vp & cloſes all with this holy & reuerent concluſion, wondring at his greatneſſe, of him, (ſaith he,) and to him, & for him are all things, to him bee glory for euer, Amen. q. d. hee made all things at the firſt himſelfe, he ſuſtaines and preſerues all things by his owne power, ſtill; therefore it is moſt juſt and equall, that he ſhould diſpoſe and order all things according as ſeemes beſt to him, for his owne glorie. And as we muſt ſtriue to magnifie God in theſe works, that croſſe our reaſon, ſo in thoſe alſo that are moſt contrarie to our affection, as in our croſſes and afflictions. And thus did Iob, when God had taken away his ſonnes, his ſeruants, his ſheepe, his Oxen, his Camels, and all his goods, and that all of the ſuddaine, he falls not to murmur and grudge againſt God, but breakes out into the praiſe of God, The Lord hath giuen, ſaith he, the Lord hath taken, bleſſed be the name of the Lord. In all theſe miſeries hee could finde in his hart and finde good cauſe to bleſſe the name of God, for he knew that it came from God, and though the diuel were a chiefe ſtirrer, yet he could not goe beyond his commiſsion; and though God had taken away all, no wrong was done to Iob, Gods it was, and God had giuen it him, and might hauehave taken it away ſooner, and therefore ſtill he was to be bleſſed. So did Hezekiah, ſo did Eli, It is the Lord, let him doe what he will, ſo that euen in gods chaſtiſements & corrections which are tedious to the fleſh, and goe againſt the graine of our affections, we muſt prayſe him. As Nebuchadnezar in the end of his ſeuen yeares miſerie, ſaith, He is holy in all his works, and Iuſt in all his wayes. And thus we muſt glorifie the name of God in ſpeach, without an oath.

Now it followes to be ſpoken of an oath: and firſt, we muſt know that it is a dutie & ſeruice of God when we hauehave a lawfull calling & juſt warrant to take an oath, ſo it be done aright, as raſh ſwearing is a ſinnefull thing, ſo reuerent ſwearing is an holy thing, and one may ſinne as well in omitting this when it is lawfully required, as in committing the other which is forbidden. So Deut. 6. 13. and 10. 20. Thou ſhalt feare the Lord, and ſerue him and ſweare in his name. In both which places god plainely commands it, as a ſeruice of him to ſweare by him, when one hath a warrantable and juſt cauſe to take an oath. Therefore their error muſt bee condemned, that would altogether root out the vſe of oathes as vnlawfull, and being called thereto refuſe it, becauſe they ſay they would not take gods name in vaine; nay, now they doe take Gods name in vaine, in refuſing to ſweare by it reuerently, and vponupon good ground & allowance, they might euen as well refuſe to heare, and reade, and pray, as to ſweare, being thus called therevnto. Likewiſe it ſerues for our inſtruction, that when the caſe ſtands ſo, as that an oath is required at our hands, by thoſe which hauehave authoritie, and when wee hauehave a ſufficient warrant, then wee ſhould willingly and cheerefully doe it, and that with a minde to glorifie God, and an expectation of a bleſsing vponupon this, as vponupon hearing and reading, becauſe it is an ordinance of God, as well as they bee: and it is a fault, when men comming to this, doe not propoſe the glory of God vntounto themſelues, or looke for any reward for this dutie, but onelyonly looke to the ciuill ends, to ſet agreement, and make all things right, and ſuch like, not thinking that this is a matter of highlie honouring God, nor looking to his name, nor to his promiſe of giuen good ſucceſſe and bleſsing to all his ordinances. Manie will hope to ſpeede better, for a good prayer, as in deede they ſhall, which neuer hope that god will looke any whit, the more fauourablie vponupon p. 58them, for a lawfull and a juſt oath, but if God will puniſh vaine ſwearers, he will reward good ſwearing, and thoſe that vſe it aright, as a curſe is denounced againſt the fooliſh and idle abuſing of it, ſo the reuerent and conſcionable vſe of it, muſt hauehave a promiſe of bleſsing annexed to it alſo. But for want of knowledge and faith in this point, we want the fruit of it, wheras a chriſtian ſwearing for conſcience ſake, and in obedience to Gods commandement may lay vponupon an oath among his beſt ſeruices, and accounts, and treaſure it vp as a precious jewell that ſhall bring an excellent reward with it; for God wil not forget thoſe that ſanctifie his name, and one cannot doe that more then in an holy and reuerent ſwearing by it. Now that one may ſweare lawfully, theſe rules muſt be obſerued, both for

the perſons & either thing making or taking.

FOr the perſon making, this muſt be knowne & obſerued, that he muſt bee a chriſtian, for no vnregenerate man can ſweare lawfullie. And therfore S. Paul ſwearing ſaith, I call God to witneſſe, why but ſo may an vnregenerate man, and his oath be worth nothing, therfore hee ads, whome I ſerue in my ſpirit, ſhewing that he that will comfortablie take the name of god in his mouth to ſweare, muſt ſanctifie him in his hart, and ſerue him in his ſpirit, or elſe hee doth take the name of God in vaine, he doth not gloriſie him at all, for an ill tree ſaith Chriſt, cannot bring forth good fruit, and though others may hauehave good by that which he ſhall doe, yet it can bring no good or comfort to himſelfe; nay it is an ill work in him, as the preaching of Iudas, and caſting out diuells, and other works which he through chriſts commiſsion was able to doe, were wicked things in him, and ſo farre from doing good to him, and yelding him any comfort in time of his afflicted conſcience, that they rather were torments, and as hell fire in his boſome to vex and terrifie him, that had made ſo faire a ſhew, when in trueth he had ſo ſoule an hart. So if an vnregenerate man take an oath, though it be moſt true, yet he ſinnes and diſhonours God in thus ſwearing, becauſe whatſoeuer is not of faith is ſinne, now he hath no faith, nor neuer lookes to Gods commandement or glorie in his oath; therefore the man muſt be good, ſanctified by Gods ſpirit, and by faith, able to looke to the commandement & promiſe, being truely conuerted vntounto God. Therefore whoſoeuer hath taken an oath before his calling, how euer in it ſelfe lawfull, yet he muſt be humbled for the doing of it, becauſe it was a ſinne in him, being voide of faith, & wanting a good conſcience, and all true reuerence of the mageſtie, for theſe things can neuer be wrought, but by the work of Gods ſpirit, conuerting and regenerating, therefore in time of ones vnregeneracie, he tooke Gods name in his mouth, when there was no feare of him in his hart, and to the impure all things are impure. This muſt be obſerued in the maker. Now in him that takes an oath, this is requiſite, without which an oath cannot be lawfull, that he require it and be willing to accept it, for if the partie vntounto whome one ſweares, doe not deſire nor will not receiue an oath, then the oath is a wicked oath, and therefore many men are to be reproued, that in common buying and ſelling, are ſo readie to ſweare, as that though no man be willing, they ſhould ſweare, ye, rather is grieued and troubled at it, yet euerie thing of neuer ſo light moment, muſt hauehave the confirmation of an oath joyned vntounto it. But what get they that will make a trade of ſwearing? ſurely this, that they grow to be ſuſpected of vnfaithfulneſſe, and when they be ſo lauiſh of Gods name, both their owne harts grow leſſe to reuerence it, and others will not beleeue them, but the more ſuſpect them, the more they think to remoue all ſuſpicion; for a godly man and one that hath any true fidelitie in him, ſets more by the name of God, then to pawne it vponupon euerie ſmal occaſion, and therfore thoſe may be juſtly thought moſt deceitfull towards men, that be moſt prophane to God, and he that cares not to diſhonour God, will neuer make any great bones of couſening his neighbour.

Theſe rules are for the perſons. Now for the thing it ſelfe. Firſt it muſt be true that is ſworne, that is, the thing which we p. 59confirme by taking the name of God in our mouthes, muſt not onelyonly be true in it ſelfe, but it muſt alſo be a knowne trueth, of which he that ſweares hath ſome certaintie, his conſcience muſt not doubt of the trueth of it, if he doe, he ſets to light by Gods name. So Ierem. 4. 2. He requires that one muſt ſweare in truth and in judgement; if one will come to auer and affirme a thing with an oath, he muſt be able to ſay I ſweare nothing but that which vponupon ſound ground & good proofe I know to be true, I am ſure of it, and hauehave in mine owne hart, juſt warrant for that which I ſpeake, elſe if one will come vponupon eueryevery light conjecture, and ſlender opinion, to binde a thing by the name of God, though it fall out to be ſo, yet he hath profaned Gods name, and taken it vp with a vaine and vnreuerent affection, in that he is ſo raſh as to venture ſo eaſily and ſuddenly vponupon ſo great and waightie a thing.

Secondly, an oath muſt not be tendred in light and ſmall matters, but in things of moment and importance, though the matter be true and in our knowledge, ſuch as we may ſafely teſtifie the trueth of it; yet if it be but a trifle, and ſuch a thing as if we be not credited, it is not worth an oath, in ſuch caſe a man muſt rather be content not to be credited, then to call Gods name to witneſſe. When Moſes was the judge, he appointed inferiour officers to be conuerſant in ſmaller matters, and onelyonly the greater and waightier cauſes were brought to him to heare and decide; now then, if it were not fit for Moſes to be called to the ending and making vp of euerie light and idle controuerſie, much leſſe is it fit for vsus to debaſe GOD ſo much as to bring him in vponupon euerie trifle. We would count it a verie vnmannerly thing, if one ſhould goe to the Lord chiefe juſtice or ſome high officer about a ſheafe of corne or cock of hay, and no man could ſerue his turne, but ſome great officer in high place, to hauehave the hearing of theſe toyes, and if it be to much diſgracing of a noble mans dignitie to call him foorth about eueryevery ſuch thing of no waight, much more profaneneſſe is it towards God, and ſhewes an hart nothing touched with the greatneſſe of his mageſtie, to vrge him to come out of his place, and be a witneſſe to ſuch matters. Therefore vnleſſe it bee matter of waight that tends to ſome glory of GOD, or ſome great good of man, to ende ſome contention that would be dangerous, and to ſet vnitie and good order amongſt men, we muſt not be bold to meddle with the name of God, and ſolemnly to call him as a witneſſe of the thing in hand.

Laſtly, one muſt doe it with great feare and reuerence, as in Eccleſ. It is noted as the mark of a good man, to feare an oath: and though one be the child of God, and an oath be required of him, and hee know the thing to bee certainely true, and the matter alſo of waight worth an oath, yet if hee come lightlie without any regard of God, and reuerence of that excellent name, hee is to take in his mouth, hee hath failed in his ſwearing, and hath taken Gods name in vaine, and is to bee humbled for it. For in the Pſal. he ſaith, Serue the Lord with feare. Now if a man muſt not vndertake any ſeruice of God, without feare and reuerence, much leſſe muſt hee call God to bee a ſpeciall witneſſe, and after a ſpeciall manner ſet himſelfe before him without trembling, and a ſpeciall awe of his Mageſtie. And thus much for the commandement; now follows the reaſon of it.

For the Lord will not hold him guiltleſſe that takes his name in vaine.

HEere God from the greatneſſe of the perill, goes about to terrifie men from the ſin: now where hee ſaith, I will not holde him guiltleſſe, ſomething more is expreſſed, then is vnderſtood, for the meaning is, that God will account him as guiltie, and execute a ſharp and ſeuere puniſhment vponupon him. So that this wee may obſerue as a plaine doctrine out of this doctrine, that hee which ſinnes againſt this commandement, vnleſſe hee doe ſoundly repent, ſhall feele Gods hand heauie vponupon him, God will neuer put it vp, but will bee throughly reuenged vponupon him for it. Of all ſinnes this ſeemes moſt ſafe in the eies of men, a greater penaltie is laide vponupon him that p. 60robs a man of his goods, then vponupon him that robs God of his glorie, and one may with more eaſe carrie out a blaſpemous & furious oath, yea many of them, & wicked ſcoffing & mocking of his word & works, then any ſlanderous reproch or taunting terme againſt his neighbour, that is but duſt and aſhes like himſelfe. Therefore ſith men let it ſlip ſo eaſily, God will take the more notice of it, and puniſh it more ſharplie: for indeede men are more carefull farre of their owne vaineglory, then of Gods glory, and therefore if God ſhould refer it to mens aſsiſes, it is ſure, little order would bee taken for it; yea commonlie it is ſeene that thoſe which ſhould reforme and correct others, in this point hauehave themſelues moſt neede to bee reformed and corrected, & the greateſt rulers that ſhould moſt repreſſe blaſphemie, of all others practiſe it moſt; for if they bee neuer ſo little croſſed, how doe they ſeeke to eaſe themſelues, but by violent and outragious ſwearing. Therefore if God ſhould put ouer the puniſhment of it, to their diſcreation, like inough a very ſlight penaltie ſhould ſerue the turne: and men alſo could not inflict a ſufficient puniſhment, anſwerable to the fault, for damnation is the due puniſhment, as in Iames 5. Therfore God will hauehave it come before his judgement ſeat, and himſelfe will be the judge, and the executioner in this offence. Sith then god vndertakes to puniſh it? the vſe of it is for the tenor & affrighting of all vngodly perſons, that take libertie to themſelues, to run euer in the breach of this commandement aboue the reſt, that they grow ſhameleſſe, they neuer ſeeke to hide it, nay they will doe it to anger one, and they take a pride in it to; many alſo of the ciuiller ſort, will be loath a man ſhould ſee them take away their neighbours ſheepe, or prig a ſheet from off the hedge, but if they ſweare in a paſsion, come and tell them that they are in great fault, they wrong God, in that which is moſt deare vntounto him, they prophane and diſhonour his name, then they turne all into a jeſt and laughing; what, is that ſuch a matter, doe you ſtand ſo much vponupon an oath, why who is there I wonder, that doth not ſweare ſometimes, and drop out an oath now and then, afore hee be aware, when he is angrie? and doe they make ſo light a matter of it, is it a ſmall thing to fall into the hands of God? nay there bee ſome of Gods people that can ſay, truely through Gods merciemercy, they had rather chooſe to hauehave their ſoule drop from their bodie, then an vnaduiſed and paſsionate oath from their mouth, for if God hauehave threatned to bring damnation vponupon light ſwearers, then where ſhall mad and franticke ſwearers appeare, theſe bitter ſwearers, how great a damnation muſt they looke for? vnleſſe their repentance be exceeding great, for though men let them paſſe, yet before the great judge of heauen, they be liable to an action of eternall death; wherefore in a caſe of ſuch danger, men muſt bee content to bee admoniſhed, and to bee helped out of the ſinne, and not take one and chafe at him, that by an wholeſome rebuke deſires to draw their ſoules out of hell, which they would not doe, if they did beleeue that God would ſo ſeuerely puniſh them.

Laſtly, this may ſerue for the comfort of thoſe that hauehave receiued wrong by falſe oathes, and hauehave falſe matters carried out againſt thē, by the help of perjurie; though corrupt iudges for their owne gaine ſometimes regard not this, but looke ſlightly ouer, & it goes for currant, yet the judge of judges will make a better inquirie, & come with a more true verdit, & will lay open their innocencie, and the damnable hipocriſie and impudencie of their aduerſaries, and not onelyonly diſcouer it, but plague and confound them for it, if they perſiſt impenitent: and this was the caſe Naboth and his children, they were by ſuch wretched dealing, ſurpriſed and brought to death, as malefactors, as traitors againſt the King, and blaſphemers of God, but hath not God in his word ſhewed how hee brought deſtruction vponupon the actors, and rooted them out, and ſwept them and their ſeede away like doung from the face of the earth, & Naboths name is now cleered, and eueryevery one that heares of him knowes him to hauehave beene better then Ahab or Ieſabel were: ſo that God brought their ſinne vponupon their heads, and hath not ſuffered his innocencie to bee ſtained; God would not beare with it, how euer Ahab being the king, no man durſt p. 61goe about to redreſſe it. Therefore all be it ſometimes wicked ſinners, will impudently outface, and by ſwearing and forſwearing ouer-ſway the good cauſes of Gods children, and carry away matters for a time, that are altogether falſe: yet be pacient, God will not let the vprightneſſe of his childrē be oppreſſed; he will not ſuffer that his ſacred name ſhal be thus wickedly abuſed, to be made a ſhelter for lies and ſlaunders, but when the good time comes, he will let the world ſee how vildly and ſhamefully they dealt, and though now whilſt God holdeth his peace, they flatter themſelues and care not a jot to prophane his name, ſo they may effect their malicious purpoſe, and matters goe on their ſide, yet God will hauehave a care that their wickedneſſe ſhall returne and fall vponupon their owne heads, & their owne ſhame ſhall couer their faces, and the wrong done both to his name and to his ſeruants ſhalbe fully diſcouered and auenged. Thus much concerning the third commandement, for the glorifieng of Gods name. Now followes the fourth, In theſe words following.