The Substance of Christian Religion, Lecture 36-37
The thirty six and seventh Lords day.
On Exod. 20. 7.
Verse 7 Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.
THe third command is here proposed, and its Sanction or Confirmation. The Command is concerning the manner of worshipping God, or the right use of such things, as have a speciall relation to God and his worship: For by the name of Iehovah, all is understood, whereby God is made known to us, or discernable, as a man is by his name. By taking of Gods name into our mouths, is understood then, the use of all such things; because things use to be taken up so commonly, that they may be applied unto use. And by in vain, or vainly, is understood all pravity of this use, by a Synecdoche of the special put for the more general kinde; and that because a vain using of sacred and holy▪ things, is a grievous abuse of them, though there may be others that are more grievous, as when not onelyonly without their just and true end and fruit, they are used, or for no settled end, that is, rashly, or in vain; but also setledly and purposely, they turn and wrest them about to some wicked and impious uses. So then, by taking Gods name in vain, all abuse of sacred things is understood. The Sanction of this precept is by its threatning; which is generally of all misery. This misery is explicated by its proper causes; that is, the prosecution of that guilt, which followeth the breach of this Command, God will not leave him or hold him guiltless, &c. For as the blessednesse of a man is declared by the taking away of the guilt of sins, Rom. 4. 6. 7. So also mans misery is declared by prosecution of the same guilt.
Doct. 1▪ We ought with all religion, or devotion to be conversant about such things▪, as belong unto Gods worship, both as to the things themselves, and as to the manner of handling them.
It is clear enough in the words themselves; Take not the name of the Lord thy God in vain.
Reas. 1. Because this manner of handling things, belongs some way to the form of the action, and of our duty: and it more inwardly belongs to our duties▪ that we rightly direct our actions, as to the point of their form than of their matter and object; though a care must be had of both, and that with a devotion of the same kinde.
Reas. 2. Because in such things the name of God is as it were committed and recommended to our trust, that it may appear with what devotion and respect we will use the same.
Reas. 3. Because that name of God hath so much worth and excellency in it, that it is with little or no lesse wickednesse used with contempt or sight, than when it is altogether neglected. Now the religious manner of using Gods name, consists chiefly in these things: First, in the sincerity of our intentions, whereby we are to look at the very end in the use of it, and worship of God, unto which of …s own nature, and by Gods appointment it tends and was ordained. 2. In the reverence wherewith we use it, which is to be such, as thereby we may shew, that we are careful to preserve & keep up the honour of God, and of his worship, in good esteem, and save it from all contempt, slight, dishonour, and reproach. 3. In our zeal, whereby we endeavour with all earnestnesse of minde to glorifie God in the use of these things, and so advance our own salvation. These and the like wayes are pointed out to us in the very forbidding the using of them vainly.
Reas. 1. Because that is used rashly and vainly, which is not used to its own end; therefore to exclude this vanity, sincerity about our intention must first be used.
Reas. 2. Because that is counted but vain and empty, which is but light and slightly handled, as if it were a thing of no weight or importance, therefore the forbidding to use vainly, commands us by the same means to use it, with reverence, earnestnesse and gravity.
Reas. 3. Because a thing is used in vaine, when it attains not to its end, uses and fruit it was ordained for; therefore for the taking away of this vanity also a diligent endeavour is required, of reaping and receiving the just fruits of such ordinances; thus is done by zeale.
Use 1. Is of Reformation, against Papists, who in many things look onelyonly to the worke done, and neglect the manner of doing, and disposition of the d…er.
Use 2. Is of reproof, of all carnall and irreligious manners of men in the use of Gods worship, and sacred things; when as they go about them, either after a wonted fashion of their owne, or out of custome rather than from conscience, and a knowing, and feeling resentment of duties; and have in them, for the most part, other ends set down and proposed to themselves, than such as God appointed, and they ought onelyonly to intend; or they are lightly touched with them, and therefore but slightly busied in them, as if they were matters of sport, or high-way pastimes; or lastly, these are so old in the good duties they do, though they look not like men in sport, that yet they look as such, that never either looked for, nor had any great care of reaping any great benefit from the things they did.
Use 3. Is of Exhortation, that we may more and more stir up in our selves, and in our minds and consciences, this religious care.
Doct. 2. This religious care ought singularly to be had in the use of Oathes, and such things as are of the like nature thereto.
It is gathered from hence, because the name of God in a special manner is taken up into our mouths, in Oaths, Vows, Promises, Covenants and the like; and a reverence of Gods dreadfull name is especially here commended unto us.
Reas. 1. Because in every Oath, there is a certain calling upon the name of God, in a speciall sort.
Reas. 2. Because God is not barely and onelyonly called upon, as in other businesses, to help us; but as a witnesse, judge and an avenger, if we speak not and think not truth, and do not right.
Reas. 3. Because in an Oath we binde our selves not onelyonly to man, or our party on earth, but also unto God, and for the most part of our own accord; and where otherwaies we needed not put our souls under the wrath and curse of God, and his fearful …engeance, if we should deceive.
Reas. 4▪ Because as it were, we here interpose God and his name for our Surety; all which respects require a singular religious care of the use of Gods name in such a behalf.
Use Of Condemnation against such as are given to …ash Oathes, or to superstitious, blasphemous and prophane ones.
Doct. 3. It is a most grievous sin, and such as God will …n a singular man…er avenge, to abuse Gods name in this manner.
This is gathered from the sanction, adjoyn'd to the precept: God will not leave him unpunished, &c. And this sanction is grounded on two Reasons,
Reas. 1. Because this sin amongst men is accounted venial, and is daily committed without any punishment.
Reas 2. Because it is our natural corruption, little or nothing to regard the dispositions of our minds in worshipping God; which yet God chiefly looks at.
Now the grievousnesse of the sin, appeareth in this; 1. That God is in this, as it were, mocked: 2. That Gods worship is turned as it were, into a stage-play. 3. That an occasion hereby is given of contemning and blaspheming of Gods name: And amongst the punishments, wherewith God follows this sin, that spiritual revenge is most horrid, whereby he so deserts such men, that things which of their own nature are a savour of life unto life, become unto them a savour of death unto death; which also by the very order of nature follows upon this kinde of sin.
Use Of Admonition is, that we take heed of such sort of sins; and these are not to play and make a sport with passages of holy Scripture; or to make use of them to charms, or inchantments, and witchcraft: without any reverence or gravity, to tosse them to and fro like Tennis-bals, in common discourse, and purposes; lastly, to be exercised in any part of Gods worship, meerly for a shift, and for the fashion, and for the custome that is in use.
Doct. 4. That for the fear or horrour of such a sin, we ought not altogether to abstain from Oathes, as things in themselves and absolutely unlawfull.
For in some cases, times and matters, we are bound unto them by the affirmative or commanding part of this Precept.