profane that sacred name; and the intent of the imposer is to be regarded.

(2.) In judgment; which implies, (1.) That we must understand the thing we swear, that it be not dubious and perplexed, swearing we know not what. (2.) That we under. stand the nature of an oath, viz. that we thereby solemnly call God to witness to the truth of what we assert or promise, and to judge us according to the truth or falsehood of what we swear, And therefore, (3.) That it be gone about with a due fear and reverence of God on our spirit, as knowing it is God we have to do with. Hence the righteous man is represented as one that feareth an oath.

(3.) In righteousness; which implies, (1.) That the thing we swear be lawful and just; for an oath is abused when it is made a bond of iniquity; and so that the thing be possible, and in our power. (2.) That it be for good ends viz. that God be glorified, Josh. vii. 19; our neighbour satisfied, and controversy ended, Heb, vi. 16; our own innocency cleared, Exod. xxii. 11, &c. (3.) That we mind well and firmly resolve to perform it.

(2.) In lots God's name is holily and reverently used, when,

(1.) They are used in a matter of weight; for the end of them is the same with that of an oath, Prov. xviii. 18. And the nature of them is not unlike, being an appeal to God's decision, Prov. xvi. 33. And so we find they are weighty cases in scripture wherein they are used, as in the cases of Jonah and Matthias.

(2.) When they are necessary, and the matter cannot otherwise be decided without great inconveniences, as in the above cases. And reason teaches, that this being God's decision, men ought not without great necessity to go off the ordinary road.

(3.) When men eye God in the lot, look to him for the decision, with calling on his name, Jonah i. Acts i.

(4.) When the matter is singly given up to God, and no fraud or trick is used to cast the matter to one side rather than another; for that is to put the decision first in God's hand, and then to take it out again, which is a mocking of God.

(5.) Lastly, When with due reverence that is received

which falls by the lot, as coming from the determination of God.

Were these things duly considered, I think men would not make such use of lotting, by casting cavils, drawing cuts, &c. but would satisfy themselves otherwise many times.

4thly, We must holily and reverently use the word, thinking of, speaking, and hearing it with godly fear, as the word of God, and that we may obey it.

5thly, and lastly, We must holily and reverently use his works, thinking of, speaking of, and using them to the honour of God, our own and others welfare, adoring the Author, and giving him the praise of all.

To shut up all, we do thus use the name of God, by having a conversation suitable to that great and glorious name we profess to honour, Phil. i. 27. For we take his name in vain when our practice thwarts our profession; for that makes the name of God to be blasphemed, Rom. ii. 24.

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II. I proceed to shew what is forbidden in the third commandment. It forbids all profaning or abusing of any thing whereby God makes himself known.'

This command is broken two ways.

1. By not using the name of God as is required, Mal. ii. 2. So as many duties as are required, so many sins there are in omitting these duties. Hence this command is broken by our not hallowing and glorifying God's name, by not taking up the name of God into our minds, lips, and lives. We contract guilt against this command by not thinking and meditating on God's titles, attributes, &c. not speaking of them for the glory of God, our own and the good of others; not writing of it when men are gifted for it, and have a real call to do it. So also by not making a profession of religion; a real profession at all times; a verbal profession when men are by providence called thereto. Not using God's ordinances. Particularly it is a sin against this command, to refuse an oath touching what is good and just, when duly called thereunto. For in all these cases there is a neglect of the duty of glorifying God's name enjoined in this command.

2. By profaning or abusing of the name of God; that is, any thing whereby God makes himself known. This is the great sin forbidden in this command; a bitter root that

spreads itself out with many branches. In speaking to it, I shall shew,

1. The more plain and palpable profanations of that holy name forbidden in this command.

2. Other ways how the Lord's name is abused and taken in vain.

First. I am to shew the more plain and palpable profanations of that holy name forbidden in this command. name of God is plainly and palpably abused,

The

1. When it is used ignorantly, as it was by the Athenians, whom the apostle Paul charges with worshipping God ignorantly, Acts xviii. 23. And of this all those that are ignorant of God, Christ, and the way of salvation, cannot but be guilty, when they do at all use that holy name: for as no man can work right in the dark, so the darkness of ignorance on the soul utterly unfits it to glorify the name of God. And in what measure soever that culpable ignorance lies on us, so far are we guilty in that case. How is the name of God abused by ignorant persons, while they mention the name of they know not whom, and speak of him they know not what? They will call God their God, who know not the nature of that. God, the covenant of grace, or the way how he becomes ours. They will call Christ their sweet Saviour, while they know not who he is, nor are acquainted with his salvation. They will call his Spirit their Sanctifier, who know nothing of his sanctifying operations and influ

ences.

2. When it is used vainly and irreverently, that is, lightly and rashly. There is so little of God in the hearts of many, that his name, that dreadful name, is much in their mouths, without any necessity or reverence in their common talk. The Jews had so great thoughts of the name Jehovah, that they would not mention it. They permit not their children to mention the name of God till they be seven years old. If the Mahometans find a piece of paper in the way, they put it in some hole of a wall or so, because the name of God is or may be in it. But, alas! among Christians it is much used in vain and irreverently. The name of God is thus profaned, vainly and irreverently used,

1st, By exclamations in a way of foolish wonder. It is sad to think how that holy name is profaned by men, when, being surprised to see, or hear, something they wonder at

they cry, O God! O Lord! God bless us, save us, guide us, have a care of us! That it is lawful to pray for these things, none doubt. But such as are in earnest for his blessing, guidance, &c. will see them to be matters of so great moment, that, when they are to seek them, they will compose themselves to a praying frame, and lift up their hands with their hearts to the heavens for them, with singleness, fear and faith, in the blood of Christ. But, to use this holy name, to give a vent to our foolish passions, is horrible prostitution of it.

2dly, It is used vainly and irreverently, in thanksgivings to God, and salutations. How formally and lightly will many say, God be thanked, Blessed be God. when the very shew of their countenance declares they have no grateful sense of God's goodness, nor reverence of him on their spirits? So God speed you, God be with you, are good prayers indeed, but mostly used so formally, that they are but an abusing of that holy name.

3dly, In obsecrations, wherein the name of God is interposed to beseech a person to do or forbear such a thing. They are very good when in matters of weight they are gravely and reverently used, as Rom. xii. 1. I beseech you by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.' But to use them in small matters, as many do, intreating for God's sake, or God's love, to do so and so, is but abusing that holy name. Common beggars are very guilty this way.

4thly, In adjurations, wherein the name of God is interposed to oblige a person to do or forbear something. This is a very solemn piece of business, 2 Tim. iv. 1. and may very safely be used by those who have authority in matters of weight, and people's slighting of those solemn charges given by ministers, or other superiors, is very sinful. But it is a sin, (1.) To use these things in light matters, as to bid one do any thing we are little concerned about, in God's name. (2.) And though any person may pray to God against devils, that he would bind them up, yet it is a sin for any who have not the gift of casting out devils, to adjure the devil, or command him in the name of God to go, as the vagabond Jews did, Acts xix. 13, 14.

5thly, In appeals to God. We find the saints using them VOL. II.

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reverently in matters of weight, as the apostle Paul, 2 Cor. xii. 2. but to appeal to God in trifles, is the way to bring down the judgment of God on the appellant. The serious thoughts of God's knowledge may make the best to tremble, and strike all with so much awe of his Majesty as not to make a by-word of it.

3. When the name of God is used superstitiously, 1 Sam. iv. 3, 4, 5. So, to name the name of God over diseases, or against the devil, as if the very mentioning of that name, without faith in him, would do the business. So is that bowing at the name of Jesus, used by those of the church of England, a superstitious abuse of that holy name.

4. When it is used profanely and wickedly. Under this may be comprehended,

1st, Profane swearing. Swearing is an holy ordinance, appointed by God, a piece of most solemn worship, wherein we invocate God as our witness and judge, which makes common swearing a dreadful sin. It is twofold, both of them abounding in our day.

(1.) Swearing by God and Christ. How do many glory in their horrid oaths, which may make one that has any notion of the greatness of that name to tremble! They have a God to swear by, but not to worship and pray to. But indeed it is wounding, that there should be others, who will both pray to and profanely swear by that God, Jam. iii. 10.

(2.) Swearing by the creatures. The papists, that worship 'the creatures, no wonder they swear by them too, as by the holy bread in the sacrament, by St. Mary. But what have -Protestants to say for swearing by them? Yet how frequent are oaths, by our faith, troth, soul, conscience, &c. The mincing of these oaths will not make men guiltless; yet, alas! how few are there that want them, Ha'th Faith, Ha'dye, Fa'd'ye, Mary? This swearing by creatures is,

[1.] Impious idolatry, giving that worship to the creature which is due to God only, Deut. x. 20. Swearing is an invocating of the object we swear by, to be witness of the truth of what we affirm or deny, and so to judge and punish us if "we swear falsely; and to whom can this belong but to God? Jer. v. 7.

[2.] The dishonour redounds to God, because these things have a relation to God, Mat. v. 34, 37. The soul is his 'creature, conscience is his depute, truth his image, &c.

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