A Complete Body of Divinity

SERMON CLXII.

ALL the Commands of God, are highly rational; and because he treats with Men as Reasonable Creatures, he lays matter of Conviction before them, of the Reasonableness of their Obedience. It is true, he hath not subjoined particular Reasons to every of the Precepts, but only the first Five, viz. all the Four of the First Table, and only the first of the Second; the reason whereof, is to be carried to all that follow. Now these Reasons are, partly from the Authority of him that Commands, partly from the Conse •• es of Obedience or Disobedience. As to 〈◊〉 •• tionality of the Duties themselves whi •• Commanded, the Precepts themselves 〈◊〉 carry it in them, either in general, or ••• lar, they being accommandated to the 〈◊〉 of Slab; and therefore Witnessed 〈◊〉 the Consciences of Men by the light ••• ture. For the Decalogue given on 〈◊〉 Sin • i, was in the Preceptive part of it 〈◊〉 mary of the Law of Nature. It is 〈◊〉 are Positive Precepts of Instituted 〈◊〉 which are to be red used to the Second 〈◊〉 mand, which Man's Conscience would 〈◊〉 have discovered to be Duties, if God 〈…〉 so Commanded them, nor jadeed, 〈…〉 otherwise been Duties at all. But 〈…〉 Command itself, which requires as 〈◊〉 they in all these Command, and to rece •• ••• tutions of Worship from gone else but 〈◊〉 is Moral, and Natural. The limitling also of the Sabbath to the revolution of such 〈◊〉 number of Days, and to this or that Day 〈◊〉 particular, is Positive, in the Fourth Command, 〈◊〉 there could not be a Change of the Day, 〈◊〉 there is in Gospel titues; but the keeping of some Time Holy, for Religious Worship, is M • all, and taught by the Light of Nature, and hath in all Ag • s been prac •• ced by the Henben • not meetly by Tradition, but ra ••• C ••• tion.

THE Reas ••• 〈◊〉 joined to this Command before us, are • e • ch 〈◊〉 from bo • h these Top • cks, the •• st from the tormer, and the otrer from the latters a •• are in our Catechism gather •• up under Three Particulars: Of which 〈◊〉 may treat particularly.

1. HIS Severe gn • y ever us; I am the Lord, 〈◊〉 . And how often 〈◊〉 we • i • d this to 〈◊〉 the only R • a ••• given for particular Pre ••• in the Lavi •• all Law. And what force 〈◊〉 is in the Consideration of the Divine ••••• cy, to make us very careful in Keep •• dose to the Duties of th • s Command, will be evident from these Considerations,

1. THAT God hath a Saprean Right of Go ••• nt ver all his Creatures. This Supre ••• of his, is •• duputable. The Creatures 〈◊〉 all his, every way. They are his by the 〈◊〉 of Creation: They had their Being in •• lie from him, a • d therein they owe themselves wholly to him, Ps all. 1 •• .3. Know ye 〈◊〉 the Lord 〈◊〉 is God, it is be that hath made 〈◊〉 and not we ourselves; we are his people, and 〈◊〉 •• eep of his sa •• are. He • ce that, in Psal. 9 • . 5, 6. The s • a sh • s, and be made it: and his 〈◊〉 formed the dry land. O • come, let us worse •• 〈◊〉 how d • e •• let us kneel before the Lord •••• ker. He who gave the Creature its • i •• may well challenge its Homage. He who is their Creator, must necessarily be 〈◊〉 ledged to be their Governor. He 〈◊〉 the right of Preservation: all Beings 〈◊〉 mintained and sustained by him, Heb. 1.3. ••• lling and things by the to • rd of his power. They live upon his Beneficence; they have •• i • g but what he gives them. Surely then 〈…〉 Command them. Act. 17.25, 28. He 〈◊〉 to all lise, and breath, and all things, For 〈◊〉 we live, and move, and have our being. And in respect of his own People, he hath the right of Redemption. The great Price this has laid down to Purchase them, was that they might serve him; and it carries 〈◊〉 Obligation in it, 1 Cor. 6.19, 20. In a 〈◊〉 , He hath the right of the first Cause, 〈◊〉 he must needs be the last End of all 〈◊〉 Rom. 11.36. For of him, and through him, 〈◊〉 him are all things: to whom be glory forever.

2. GOD asserts this Sovereignty of his, in 〈◊〉 Laws to his Reasonable Creatures. There ••• wofold Government of God, in which 〈◊〉 ••• ifests his Supreme Jurisdiction over ••• nd Beings: The one is common, in dis •••• of them according to his Pleasure, for ••• lie ends or purposes, Psal. 115.3. But 〈◊〉 ••• d is in the heavens, he hath done what so ••• pleaseth. The other is special, in which 〈◊〉 •• les them by Laws and Precepts, to which • e ••• ires their active Obedience, with pro ••• them Rewards if they obey, and menacing them wi • h T •• e 〈…〉 , in case of their d ••••• e • ce. N •• h ••• ght, of giving La • s to 〈◊〉 , • el •• gs 〈◊〉 him, as he is their S • ver • g • . He • ce L ••• 〈◊〉 Lawgiver are pat to ge •• er. Is •• . 33.22. A • d that this is his s • ie Prer • gative, we are told, Jam. 4.12. There is one lawgiver, who is a • le 〈◊〉 save, and to destr • y.

3. THAT the • ivine Will is the Supre ••• reason •• ur Chedrence. The distinction which 〈◊〉 me use, that some things are willed by God because they are just, and other things •• e just because he wills them, frund 〈◊〉 . For though •• it be true, that God hath accommodated the moral Law to Man's Nature, and yet reserved to himself a I berry of addi • g P •• i • i • e Precepts as he sees meet, to let Men know that he hath a Lordship over them; yet both the Nature that he put int. Man, and the Law by which he g • verrs them, are the resul • a • cy of his l ••• nite W • sdom and Will. And for this reason, the whole Rule is called his Wi • l. 1 Per. 4.2. For though •• he be Holy and Wise, and therefore will not Command any thi • g but what is just and good, yet he expects that because He Commands, there • re We should Obey.

4. THAT hence God's Will must be know by us, in order to our right serving him: Knowledge is necessarily requisite to the Obedience of a Reasonable Creature. For God is serv • d in nothing by Man as such, but in comtormi • y to the Precept; for which it is necessary that he understand it. That therefore is supposed, Joh. 13.17. If ye know these things, happy are ye if ye do them. If we do not do his Will, we do not please him, nor honor, but dishonor him; and if we know it not, we cannot do it.

5. THAT God hath in his Word declared his Will to be, that we attend his institutions, and conform to no other but his. This hath already been proved; and the Scripture is abundant in the Testimony of it. God herein proves his People's Fidelity: And whatsoever subterfuges and pretences Men may use, to put off the dint of these Precepts, yet it will stand a Truth impreg able to the end of the World, that the appointing of, or conforming to any Ordinances of Worship, besides those which God himself hath appointed, is a direct breach of this Command, and violation of the Authority of it.

6. HENCE every Transgression in this kind, is a proper withstanding of the Sovereignty of God. His Prerogative is here not only disputed, but denied. God saith, I am the Lord, and require that you acknowledge Me to be so, and for that end, I command you to do these things & to avoid those I reserve to myself the Power of making Ordinances of Worship; and if you acknowledge Me your King, do not dare to make or observe any other. So that when Me • transgress here, upon any pretence, they reflect upon God's Crown, and go about to pluck the most Orient Gem out of it: They cast off his Authority, and say that he shall not reign over them. And if it be thus, surely then there is the highest reason, that we be very circumspect to ourselves in this Affair.

II. HIS Propriety in us. This is the second Reason given for the Establishment of this Command. This is expressed in that Word, thy God. And this properly respects the Covenant into which God hath taken them. And in the renovation of the Law to Israel, it points to the New-Covenant, which is opened to fallen Man. For altho' it had its force upon Man in Innocency, while he stood nearly related to God in the Covenant of Works, yet by the Apostasy, there was a separation made; and now God was not his God, but his Enemy. And though' an indissoluble Duty of Obedience lay upon him, as he was a Creature under the Law, yet the motive from God being his Portion, which is intimated in this expression, now ceased; nor did the Covenant give him any hope, or show him any way of recovering that Privilege again. And though' God had a Propriety in all Creatures, as they entirely derive from, & depend upon him, yet it is another manner of Propriety which is here intended, and is mutual. He is their God, and they are his People. Now the New Covenant may be considered, either as to the External, or Internal Dispensation of it, in both whereof there is an Obligation lying upon Men, to observe and keep this Command. As will appear by the following Considerations,

1. THAT God hath opened a New Covenant to fallen Man, in which be offers to restore to Life and Happiness, upon Terms. Man was become every way miserable by Sin. The Covenant under which he had his standing, could not relieve him, but lest him to despair; for it spake nothing but Curses to him. But the New Covenant brought in a better hope. God in it tells Man, that he hath found out a way, how to salve the honor of the Justice of the Law, and yet extend Mercy, to the saving those who stood condemned to die by it, Rom. 3.26. To declare. I say, at this time his righteousness: that he might be just, and the just • sier of him which believeth in Jesus. But this Covenant partakes in the nature of all Covenants, viz. it hath its Terms, on which the Benefits of it are to be come at. And it is so, not only in the External Dispensation of it, but also in the Nature of it. For the Benefits engaged in it are convoyed in no other way to any, but by their being conformed to these Terms; nor doth God save any of the Children of Adam in any other way. The notion of an absolute Covenant, is neither sense in itself, nor agreeable to the whole tenure of the Gospel. For God hath therein assured us, that we shall stand or fall, according to these. Hence we read, Mar. 16.16. He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned. Rom. 8.13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do m • rs •• y the deeds of the body, ye shall live.

2. THAT in these Terms, God requires of Men Obedience to his revealed Will. True, 〈◊〉 doth not require this Obedience under that Sanction, that he shall die, if his persond conformity be not perfectly adequate to the Command, sor he hath provided another joundation of Justification. However, he 〈◊〉 so required hearty compliance with his Command, that none of those who deny it, shall obtain Salvation by Christ. For not only 〈◊〉 Law, but the Gospel Threatning is out 〈◊〉 gainst all such. We are therefore told, 〈◊〉 Heb. 12.14. F • ll • w peace with all men 〈◊〉 b • liness, without which no man shall see the Lord. 1 J • h. 3.3.2 Thes. 1.8. And though' God 〈◊〉 and will, pity and pardon the infirmities and follies of his Children, yet if they be not 〈◊〉 right and cordial in their subjection to 〈◊〉 he will reject them; if they be workers 〈◊〉 Iniquity, they must expect to hear that 〈◊〉 Word, Depart, Mat. 7.28.

3. THAT all that own Subjection to this •• venant, d •• therein professedly devote thems ••• to the service of God. There is an out 〈◊〉 Dispensation of the Covenant, under the Gospel, in which God treats with Man, about this great Concern. To which End, he 〈◊〉 the Gospel to them, makes the Offers of •• vation to them invites them to comply 〈◊〉 these Offers, according as they are prop •••• , and Men do give an Entertainment the ••• , so far as to subject themselves professedly 〈◊〉 the Covenant, & bring themselves under a ••• clared Obligation to it; by Virtue 〈◊〉 they become the People of God, by 〈◊〉 ward Denomination, and are Subjects of the Gospel Covenant. Now all such do de •••• their Subjection to God, and promise Ob ••• ence unto his Precepts; for this belongs 〈◊〉 the Essentials of the Gospel Covenant, 〈◊〉 which they give themselves up to God to be for him, and for no other. Yea, this is 〈◊〉 thing that is sealed in Baptism, in which we are consecrated to God, to be his So ••• ts, and to do his Will. This therefore is required of all such as so acknowledge God, 〈◊〉 2.19. Let everyone that nameth the N ••• if Christ, depart from iniquity.

4. THAT all their Hope of enjoying God 〈◊〉 their God in this Covenant, is upon th ••• •• plying with these Terms. There are g •••• d precious Promises, contained in the 〈◊〉 Covenant, and they that are Owners of them indeed, shall be happy forever. 〈◊〉 Promises are set before all to whom 〈◊〉 Go •••• comes, and those who profess the Faith, do in some respects stand related to these Fro •••• It is therefore said of Israel, Rom 9. 〈◊〉 Who are Israelites: to whom pertaineth the 〈◊〉 , and the glory, and the covenants, and the giving of the law, and the service of God, and the p •• mises. But still, these Promises are make 〈◊〉 them, on this Hypothesis, viz. that they come up to the things there demanded of all such as are so related to the Covenant; so 〈◊〉 , till they come up to these Terms, they •• nor challenge the good promised, to be 〈◊〉 own, and if they never do so, they will not only miss of it, but bring more and greater 〈◊〉 upon themselves. There is indeed, a •• od Hope set before them, and they enjoy act the Advantages of the Means for obtaining, but if they remain in their Sins, and do not yield all Obedience to the Command, according to Truth and Sincerity, they will lose their Hopes, and come into greater Condemnation. Hence that, Joh. 3.19. And this is the condemnation, that light is come into the 〈◊〉 , and men loved darkness rather than light, because their deeds were evil.

5. THAT when God hath given to Men, the 〈◊〉 necessary for this Obedience, be doth is for this Design. Man by his Fall, lost not only his ••• elity, but his Ability too, being stripped of all those sanctifying Graces, in which his Power lay. Now God, in the internal Application of the new Covenant, which is done is Conversion restores those Powers to the M • n, by renewing him in the Image of his Mind; by putting his Spirit upon him, and ••• priating on his Heart, those Graces which he had lost, and which are necessary to all such as serve God acceptably. Thus there first the Tenor of the new Covenant is exposed, Jer. 31.32. &c. Now there must be 〈◊〉 Aim or Design in this Work of the Spirit so •• God doth nothing in Vain; and this was that they might be enabled to comply with the Terms of the Covenant, and serve God in newness of Life. God himself hath 〈◊〉 on this Account, Isa. 43.21. This people 〈◊〉 I formed for myself, they shall show forth of praise. And it is expressed in, Luk. 1.74, 〈◊〉 That he would grant unto us, that we being •••• red out of the bands of our enemies, might saw him without fear, in holiness and righteousness before him, all the days of our life. This 〈◊〉 ••• med at in the Redemption wrought by Christ. So that if these do not thus live they would have received the Grace of God in Vain.

6. THAT all the Promises of this Convenant, 〈…〉 to be the Encouragements of this Obedience. There are great and precious Promise ••• le in the Gospel to all the Children of God, and they are sealed to them upon their 〈◊〉 closing in, with the Terms on which they are offered. Now, though it be true, time all these Promises are free, and made for the discovery of the Riches of God's Grace to ••••• le Man; yet as they are connected 〈…〉 preceptive Part of the Covenant, and ••• table from it, so they are those Cords •• tore, with which God draws us to his Ser ••• as they are to let us know that we serve 〈◊〉 Master, so they are to stimulate us to 〈◊〉 him cheerfully and faithfully. The A •••• therefore builds his Exhortation upon 〈◊〉 2 Cor. 7.1. Having therefore these promises (dearly beloved) let us cleanse ourselves 〈◊〉 all filthiness of flesh and spirit, persecting 〈◊〉 in the fear of God. And it is used as 〈◊〉 Argument, to animate Christians to Fide ••• and Constancy, in their serving of God, had 〈◊〉 6.9. And let us not be weary in well doing: for in due season we shall reap, if we saint 〈◊〉 Rev 2.1 • . There are a great many Temptations and Discouragements which God's People encounter, in the way of now Obedience, but they are correc •• rated by these Premises against them all. This carried Moses thro' all. Heb. 11.26. Esteerming the reproach of Christ greater riches than the treasures an 〈…〉 he had respect unto the re •• m • ense 〈◊〉 reward. And indeed, this is the only way wherein we can testify our Gratitude to God. for all the kindness he hath shown us in the Covenant, and all that he requires of us. As he told them, Deut. 10.1 • , 20. I • all heaven end earth to reward this day against 〈◊〉 , that I have set before yea life and death 〈◊〉 and our sing; therefore ••• se life, this •• th th • n and thy seed may 〈◊〉 : That 〈◊〉 a ••• ed love the Lord thy God, end that i • a •• y • st they 〈…〉 , end thou then n •• d have unto him.

7. THAT God's Glory is specially concerned, in their faithful keeping of his Command. We formerly observed, that several of the Reasons given to particular Commands, are in themselves general, and applicable to them all, as enforcing of Universal Obedience: and such is this under our Consideration. But there is some specially intended, in affixing it to this particular; and that is, that God is more peculiarly honored or dishonored, according as this Command is observed or neglected. Instituted Worship is a main distinguishing note between the true & false Church. Israel were therein to be diffe • renced from all the Nations, by their standing fast to the Laws and Ordinances given them by God. This is the great trial of out Obedience, and wherein we make it appear that we do acknowledge him to be the Lord our God. when we dare not to turn away from the Command, to the right hand or to the left. This was his commendation, 2 Kin 22.2. And he did that which was right in the sight of the Lord, and walked in all the way of David his father, and turned not to the right hand or to the left.

III. THE Zeal which he hath for his own Worship. Which is first asserted, I am a jealous God; and commorated upon, both in his just revenge on the breakers of this Command, visiting, &c. and in the rich Mercy which he hath in store for such as keep it, showing Mercy, &c. Men may think it a light matter to neglect Instituted Worship, or to obey & practice humance Institutions in Worship, but God assures us, that he hath another esteem of it. The word translated jealous, signifies both to be zealous, and jealous, and there is a propinquity in them; for the more Zeal that a Person hath for a thing, the more jealous will he be apt to be, of being opposed in it. But this Word hath a special use, to set forth the jealousy between Husband and Wise, in respect of Conjugal Fidelity; and therefore it is connected with the mention of the relation between them, I thy God, am jealous. It intends, the • : God looks on the Covenant between him and them, as a Marriage Covenant; and that he expected they would be true to him; and looked upon it as a most horrible abuse offered to him, to be otherwise; and therefore it would be a gri •• us prevocation to him for them so to do. For this reason, all the Idolatrous and Superstitious practices of Israel are so often in Prophetical Scriptures, represented under the rule of Adultery, because in them they plaid false with God, as an Adultness doth with her Husband. And the reason why this is peculiarly mentioned under the Second Command is because God's Ordinances are the Media of Special & Conjugal Communion between him and his People, in which he applies his peculiar Favors to them, and bestows his Loves upon them; and they by their Fidelity to them, give testimony of their Chastity, that their love is set upon him alone, that they are satistyed in Communnion with him, and that they are for him and no other. Whereas, when they go from God's Institutions, and follow Men's Inventions, they go a Whoring from him, and seek after other Lovers, which must needs stir up his jealousy. Now God sets forth this Zeal of his, in two Particulars. The one for our Caution, to take heed how we tamper in matters of Worship, the other to encourage us in our Fidelity.

1. HE threatens remarkable Revenge upon those that bring themselves under we Guilt of false Worship, Visiting, &c. Where by the way observe, he doth not say of those that make graven Images, but of those that late Me, thereby intimating, that false Worship proceeds from, and is an indication of, Men's hatred of God. The special Penalty here mentioned is, his leaving some notable mark of his displeasure upon the Posterity of such. Tho' he also limits it to the third or fourth Generation; thereby to show his pity; yet he lets such know, that he will make some Monuments of his jealous Revenge on them. Touching the equity of God's doing this, there are many Disputes. I shall only here briefly observe; That no Man suffers Eternal Punishments for the Sins of any of his Progenitors, excepting the first Transgression of our first Parents, in whom all sinned, Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin: so death possed upon all men, for that all have sinned. But Men suffer that for their own Sins. That God sometimes leaves the Children of such Apostates to follow their Fathers steps, as a witness against them, though' yet these Children have Sin enough on them, to justify God's so leaving them. That God often, in the dispensation of temporary Providences, leaves some awful marks of this Severity upon the Children of false Worshippers. Sometimes he cuts off whole Families for that reason. So he did by the Family of Jereboam, for his setting up the Calves: And though' he had one godly Son, yet he must die too, though' favored to die in his Bed. Thus also he dealt with Baosha, and Ahah: And sometimes he brings the Familiar to beggary and contempt: as he did that of Est, for his suffering his Sons to abuse God's Instituted Worship. Howerver, God useth his Sovereignty here. Thus we find, that notwithstanding Aba • had been woefully guilty, in defiling the House of God with Superstitions, yet Hezekiah his Son was a great Reformer, and a glorious Prince. Nevertheless this is that which such may and ought to expect from God; and they that regard it not, lay in ill for their Children, and disea ••• that they are more cruel to them than the Ostriches. And surely, did Men believe the Truth of this Threatning, they would be more heedful to themselves in this regard.

2. HE Promiseth signal Blessing to those 〈◊〉 uphold the purity of his Worship. And shwing Mercy, &c. When he saith, that keep his Commandments, it respects all the Precepts of God: but it is mentioned in this, to let us know, that they who are not careful in this, will not regard the other Commands of God. These are further indigitated, by the Principle from which their Obedience flows, viz. Love to God, that Love Me; signifying, that External conformity without cordial respect to God, will not be acceptable to him. And be further adds the Spring from which that Blessing derives, viz the Mercy of God. The Word signifies a free and underserved benignity bestowed. Noting, that our best Service cannot merit the blessing, but it is a fruit of God's mere good will, and that he here also acts his Sovereignty And to make it appears, he hath sometimes left the Children of holy Men, to bring remarkable Judgments on themselves: As the two Sons of A • ron, God' Sci •• , and Manassch the Son of holy Hezekiah. 〈◊〉 may finally observe, the difference between the Threatning and Promise; that is limited to the third and fourth Generation, this is extended to a thousand, i.e. Generations, as it is expounded, Psal. 105.8. He hath remembered his covenant forever: the word which be commanded to a thousand generations. Which 〈◊〉 Hyperbolical, yet carries great emphasis in it. And it hath been remarkable, how God hath blessed the Posterity of such as have been Zealous for his Worship, and 〈◊〉 Reformers of it. So that love to our Pos •• city should it fluence us with this care. A •• it is observable, that when any of God's •••• ts have been faithful in looking after the p ••• Worship of God, though' they have friled in many things, yet God hath born that Testimony for them, that they did that which was right in his sight: Whereas, if they ha ••• but so much as tolerated high Places though' to offer Sacrifice only to the true God, he hath set a note upon that, as diminutive of their glory.

USE. LET the Consideration of thesethings, make us very cautious to ourselves, how we entertain the Ordinances of Worship: That me keep exact to those of Divine Institution, and neither neglect, nor go beyond them. And there is •• ough in the reason laid down to enforce 〈◊〉 Exhortation. And for our help I shall •• lie offer those Rules,

1. LET the Fear of God rule in our Hearts. This is that which only will keep us in awe. L • s account his favor better than Life, and his frowns worse than Death. Belive, that he is an holy God, and jealous for his great Name, and this Fear maintained, will curb 〈◊〉 wantonness.

2. LET us maintain an high and venerable 〈◊〉 of God's Wisdom & Fidelity. All false •• ship is introduced, under a supposition, 〈◊〉 Christ hath not done sufficient in his 〈◊〉 , for the carrying on of Positive Wor ••• and therefore Men must do something is their Prudence that may help it. But if 〈…〉 resolve, as we ought, that Christ Loves his Church, and is infinitely Wise, and knows what it needs for it's Edification; and is Faithful in his House; this will curb in out Curiosity, and restrain our Luxuriancy. and make us abundantly satisfied in his Ordinances.

3. LET us acknowledge the entire dependence of the Efficacy of all Ordinances in Worship, upon his Blessing. Remember, that Means will do nothing of themselves; that all our Encouragement to attend on them, is our hope that he will bless them for our profiting: That he bath promised this blessing to the due attendance on his Appointments; that he hath not engaged it to any of Men's devising, but threatened them that observe them. So that we cannot in Faith wait on any other, but those which are his own.

SERMON CLXIII.

〈◊〉 two former Commands, Precept is give us about the kinds of Workship, which we observed were, Natural, directed 〈◊〉 the First ; and Instituted, about which 〈◊〉 is given us in the Second. The two following Precepts do also refer to Workship, 〈◊〉 •• ing to the first Table; and they serve to regulate us in the right performance of the ••• hip required in both the former. And 〈◊〉 ••• es under a double Consideration, First, 〈◊〉 ••• pect to our due behavior in our Car •••• towards God, which is required in the 〈◊〉 Secondly, With respect to the Time 〈◊〉 Worship, which is laid down in 〈◊〉 •• th Command.

〈◊〉 due behavior in our Cartilage towards 〈◊〉 required in the Third : Command, 〈◊〉 at we may take a distinct Account of 〈◊〉 be considered in the Positive and •• ire part of it, for, though' the Precept is 〈◊〉 Negatively, yet there are A •• i • ma •••• that belong to it, Here then,

QUESTION LIV.

WHAT is required in the Third Commandence?

ANSWER.

THE Third Commandment requires; the Holy and Reverend Use of God's Names, Titles, Attributes, Ordinaces, Word and Works.

THAT we may take a particular Account of what is contained in this Answer, we may consider, 1. The Object of this Duty, viz. the Name of God. 2. The matter about which this Duty is to be pursued, i. e. the taking of it up. 3. The Duty itself, viz. Holy Reverence.

1. TOUCHING the Object of this Duty, it is said to be the Name of God. Now by the Name of God we are to understand all those Manifestations of himself, which he hath made in and to the Creation. It is one way by which Men distinguish things, one from another, by giving Names to them; which is the first reason of the imposing of them. This therefore when ascribed to God, comprehends in it his declarative Glory; • t his back Parts in opposition to his Face: As appears, if we consider, Exod. 33.20, 2, And he said, Thou canst not see my face : for there shall no man see my face, and live. And I will take away mine hand, and thou shall see my back parts? but my face shall not-be seen. With Chap. 34.5, 6. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord possed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundance in goodness and truth. By God's Face is intended his Essential Glory, and hath no Name. Hence that, 1 Tim. 6.16. Who a •• hath memmortality, dwelling in the Night which 〈◊〉 man can approach unto, whom no man hath seen nor can see. His back Part therefore are his manifestative Glory, or that of himself which he hath seen meet to reveal, by which we may have such a knowledge of him, as is sa ••• d to our cr •• ted Capachies, and sufficient for our blessdness. Whatsoever therefore either hears on it the impression of any of his Perfections, which are to be read in it, or whatsoever notice is given to him, whereby he is differenced from all other Beings, belongs to his Name. These are in our Catechism reduced to several comprehendsive Heads; and this is to be understood metonymiscally: Not that the things themselves are God's Name, but that his Name is engraven on them, and the Letters of it are to be understood by them And for that reason not the things themselves, but God appearing in them, is to be acknowledged by us, and a suitable respect is to be paid to him upon the disscory. These are,

• 1. HIS Name. By which we are to understand, those Names which he hath assumed to himself in his Word; either Incommunicably, and cannot be put upon any other Being without Blasphemy: Such as El, Schadda • , Gen. 17 1. I am, Exod 3.14. Jehovah, Exed. 6.3 Every whereof discover him to be an incomparable Being. Or such, as though' they may be given in low and diminative respect to some second Beings, yet are by way of Eminency ascribed unto him, and there is but and obscure shadow of them in the Creature; as E •• him, translated God's; and other things, which will more properly be considered under his Attributes.
• 2. HIS Titles. By which we are to understand those Prerogatives which he assumes to himself, with relation to his Creatures, which properly belong to him, and may not be ascribled to any other Being whatsoever; many whereof the Scriptures do furnish us withal: Such as, the Lord of bests, the Holy one of Israel, the King of Saints, the God of Salvation, and many more. Which Titles may not be inserted into the title of the greatest Monarch in the World, but carry in them the signfication of a Being supper-transcendent.
• 3. HIS Attributes. Which though' in a large and comprehensive sense, they comprize both the former, yet more restrainedly, they intend those Perfections of his Nature, which are Essential to him, and are usually called the Divine Properties; Such as his Eternity, Omnipotency, Omnipresence, Immortality, Immutability, &c. For by our apprehending of a Being, to whom these do appertain, and acknowledging of them to him, we ascible the. Divine Glory to him, which is his due; and they are so many Letters, by which we spell a God. Thus, 1 Tim. 1.17. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory, forever & ever, Amen.
• 4. HIS Ordinances. By which we are to understand, those holy Appointments of Instituted Worship, which he hath commanded his People to serve him in: Of which we considered under the former Precept. These • o all be • r his Name on them, in that they come forth by his Supreme Authority, and have his Name underwritten. I am the Lord. Nor can any other Name in Heaven or Earth, warrant any such Institution : and in •• e • we are to read God'd Sovereignty, his Wisdom, and his Power, in making them serviceable 〈◊〉 his own Glory, and our Salvation.
• 5. HIS Word. By which we are to concesen his written Word, or the Holy Scriptu •• Thoughs it also comprehends all those Revelation of his Will, which he hath at any time made extraodinarily to his People, or to Men inspired. For we are told, Heb. 1.1. God who at sunday times, and in divers manners; sp ••• in time post unto the fathers by the Pro ••• . Yet these are now collected together, and commended to us, in our Bible: Of which we read, Psal, 138.2. Thou hast m • gni ••• word above all thy name. And indead 〈◊〉 great design of giving to us these W •••• was to help us to acquaintance with God 〈◊〉 bring us to the enjoyment of Him.
• 6. HIS Works. Under which is comprehended his whole Efficiency in Creation and Providence. Which are for that reason ascribled to his Name, because in them, 〈◊〉 are the convincing Discoveries made of his Being, and glorious Perfections; and though' they come incomparably short of so making him known, as is done by the Gosped, yet 〈◊〉 have such stamps of his Glory upon th •• 〈◊〉 bear witness to his Being, and Divinity, and restify in the Natural Conscience that 〈◊〉 is none like him. Of the Works of Creation see. Psal. 19.1. The heavens declare the glory of God : and the firmament showeth his 〈◊〉 work. Rom. 1.20 For the invisible things him from the creation of the world are 〈◊〉 seen, being understood by the things 〈◊〉 made, even his eternal power and Godhood 〈◊〉 his Works of Providence, Psal. 9.16. 〈◊〉 is known by the judgments which he 〈◊〉 Psal. 86.8. Among the gods there is 〈◊〉 unto thee (O Lord) neither are any 〈…〉 unto thy works. Act. 14.17. Now in ••• one of these, the Duty required in thi •• ••• mand is concerned, as will be disco ••• 〈◊〉 the Sequel.

II. TOUCHING the Matter about 〈…〉 Duty is to be excercised or pursued, 〈◊〉 the taking up of this Name; We may observed 〈◊〉 the word translated take, signifieth 〈◊〉 thing up, to bear it, and to elevate 〈◊〉 up on high: and is in the Word of 〈◊〉 plied to many purposes: And in this 〈◊〉 it comprehends any manner of use 〈…〉 make of the Name of God. And 〈◊〉 two Things,

• 1. THAT there is on use to be 〈…〉 the Name of God. God hath therefore 〈◊〉 his Name to us, that we should im ••••• Discoveries for his Glory, and our 〈…〉 There is therefore a glory owning to be from us, which we ought to pay unto it. Hence that, Psal. 29.2. Give unto the Lord the glory due unto his name.
• 2. THAT we be very cautions, what 〈…〉 do make of it. That we take heed to ourselves, that in all respects we carry it •• thily towards this Name of his 〈◊〉 what it is, will be afterwards considered. Here only observe, that this Command, being of the • irst T •• le, properly •• ers to the Worship of God. The Name of God is the Object of our Worship ••• we are to Worship 〈◊〉 accordi • g to what he hath revealed of himself to us and therefore we are never to 〈◊〉 this N •• e of his, but with a frame ••••• ble to Worship. And we may further ••••• e, that this taking up of his Name, 〈◊〉 pri •• th both our Thoughts, Words and 〈◊〉 , in all whereof this Ca •• ion • s to be 〈◊〉 For the • e is in Internal a • d an Exter ••• Worship 〈◊〉 to him from us •••• t which 〈◊〉 ••• st here take our Direction. And final •• 〈◊〉 may take not • ce, that this Duty is to 〈◊〉 pract • se • , not 〈◊〉 in the Observances of ••••• ed Worship, but also 〈◊〉 all the parts of natural Worship, which we are to pay to 〈◊〉 all times •• r •• this ••• d Command 〈◊〉 respect to our due C • rriage to God, in 〈◊〉 •• an •• er of our performing Obedience, to 〈◊〉 the former.

〈◊〉 THE Duty itself which is here required. 〈◊〉 Revern •• ; or a relig • ous Veneration o • 〈◊〉 glorious Name of his. The Duty pro •••• this Comma • d, is that which is oppo ••• 〈◊〉 the Vanity forbidden, for in negative •• cepts we are to judge of the Nature of 〈◊〉 ••• irmative Duties, by the negative: they 〈◊〉 the contrary to that which is • o •• d ••• N • w the Word, in Vain, is used both ••• nally a • d • d •••• tally; and it • ig •••• ies •••• od, rashness, levity, and uppro • i • a • le 〈◊〉 the contrary to all which is summarily •••• ed in that comprehen five Duty of Re •••• : which is usually in Scripture ••••• age called Fear. Hence that is asserted •••••• g his Name, Psal. 111.9. H • lie and 〈◊〉 is his name. N • w this religious ••• rence of God's Name, is an awful Res ••• which we have e • graven upon our Hearts, a •• • hich we maintain the E • ercise of, in 〈◊〉 thoughts W •• ds and Actions: Or which, J •• . 10.7: W • would not sear thee, O King of 〈◊〉 ? for to thee doth i • appertain. Now 〈…〉 a civil Reverence which we owe to 〈◊〉 who are our Superiors, and a religious 〈◊〉 , which is due from us to God, and these 〈◊〉 are vastly different one f • om another; 〈…〉 this latter, which is the Subject of 〈◊〉 present Speculation.

NOW the Expression of this Reverence, 〈◊〉 considered either generally, or particu •• . with respect to the several things, in 〈◊〉 the Name of God is made known to 〈◊〉 .

〈◊〉 , IN general, I shall only observe these 〈◊〉 things,

• 1. THAT whensoever we any way make use 〈◊〉 Name of God, we ought to observe our 〈◊〉 Distance. We should always have in 〈◊〉 , what an infinitely glorious Being he is ••• ted above all Glory and Praise, and 〈◊〉 low and little things we are; and ex •••• we ever carry the Impression of this upon our Hearts, we shall not pay him the Rev • rence that we owe to him. We have this exemplitied in Abraham, Gen. 1 • .27. And Abr • ham answered and said, Behold n • w, I have take upon me to speak unto the Lord, which am but • ust and • sues. And are directed about it, Eccl 3.2. Be not rash with thy mouth, and let not •••• e heart be hasts 〈◊〉 u • ter anything before God: for God is in heaven, and then upon earth • therefore let thy words be • ew. Our Carriages therefore must be measured according to this.
• 2. THAT we do always exalt God's Name, when we make use of it. We observed, that the Word take, singnifies to •• st a th • ng up on high. And metaph • rically it is used for the giving it superlative Commendation; and this is a very proper. Expression of our keeping our distance. This Word is therefore used, for extolling of God, Psal. 68.4. Sing unto God, sing praises to his Name; ext • l •• i • that ru •• th upon the heavens by his name J • h, and rej • ice before him. We must in all respects give him the Acknowledgement of being infinitely greater and more glorious than all Beings whatsoever, and on all Occasions make it to appear, that we do really entertain such Thoughts concerning him • • o he resolved. Psal. 145.1, 3. I will extol thee, my God, O King, and I will blese thy name f • rever and ever. Great is the Lord, and greatly to be praised, and his greatness is unsearchab • e.

Secondly, IN particular, We may consider the several Duties respecting the diverse wa •• , in which God communicates his Name to us. For though we are ever to maintain a Reverence toward God, yet there are diverse ways in which we are to express it, suitable to the several thi • gs in which he hath mainifested himself unto us. And these may be considered,

1. IN respect of his Names, Titles, and Attributes. I put these three together, because they are very nearly related, and the difference between them is not great. F •• • is Names and Titles may in a sound sense, be ref • rred to his Attributes; and hence the Duties here, are common to them all. And these are.

First THE Thoughts of these should raise suitable D • sp • sitions in our Souls, towards God. When we medirate or these glorious Perfections of his, we should entertain them with Affections becoming. Hence,

1. THEY would raise in us adoring Thoughts of God. They all of them commend him to us, as a most worthy Being. And we should upon them acknowledge, that he doth tra • scend all the Praises of Angels or Men: As he, Neh. 95. Bless the Lord your God forever and ever, and blessed be thy glorious Name, which is exalted above all blessing and praise. We ought on this account, to gaze upon these Perfections of his, with the most surpr • zing Admiration, confessing the Infiniteness and Inscrutableness of his Glory, and accordingly to acknowledge our Ignorance of him, yea, that no Creature can come at the Comprehension of them, so great, and so wonderful is he. And accordingly make his demand, Job. 11.7.8, 9. Canst thou by searching find out God? canst thou find out the Almighty unto perfection? it is as high as heaven, what can • t thou do? d •• per then bell, what canst th •• know? The measure thereof is longer then the earth, and br •• der then the sea.

2. THEY should maintain in us, an holy Fear of offending Him. And accordingly raise in us a Caution to ourselves in all we think, speaK, or do, that we avoid everything which may expose us to his righteous Displeasure. When we confider who, or what manner of God he is, it should make us to draw that Conclusion, Heb. 10.31. It is a fearful thing to fall into the hands of the living God. And thereupon render us exceeding Circumspect in our whole Walk. Doubtless the Psalmist had been in this Speculation, when he drew up that Resolve, Psal. 76.7. Thou, even th •• art to be feared, and who may stand in thy sight when once thou art angry?

3. THEY s • old kindle in us, an insatiable Desire after an Interest in his Favor. And this should • lit up in us, restless endeavors to secure a Title to him as our God. Think what inconceivable Happiness it must be, to view his glorious Perfections, and be able to underwrite in the foot of the Account, This God is our God forever. Hence we should make our humble suit to him for his Grace, and earnestly implore him, that he would accept us into his Favor. David could say, Psal. 63.3. because thy loving kindness is better than life; my • ips shall praise thee. And it was the Contemplation of his Infinite Excellencies, that drew this Profession from him.

Secondly, WE should be very careful about our Words, or taking of his Name into our Mouths. It is a Duty incumbent on all the People of God, to be often speaking of him. It is said in, Psal. 29.9. In his temple doth everyone speak of his glory. And David tells us what he and others would do, Psal. 145.4. &c. But we ought to maintain an holy Reverence of him in our Hearts, and make it appear in the manner of our speaking.

1. Here, IN our ordinary Discourse, we should mention God's Name with great Seriousness. If we speak of him at all, it must be with a Discovery, that his very Name, bears an Awe upon our Hearts. We should put the highest Honor upon him, in every mention that we make of him. The Name of God is said to be great and fearful, Deut. 28.58. If then we speak of it, we should ascribe Greatness to it, and testify our Fear of it. We should not use any of the Names, Titles or Attributes of God, as Words of Course, in common and light Talk, but with Solemnity, and to put the greatest Honor on Him.

2. IN swearing. We ought in this to use utmost Care, to pay a reverend Respect to the Name of God. Swearing is used as a Confirmation of a Testimony, and it is done by calling upon the Name of God, is which we appeal to him, to be a Witness to the Truth, of what we testify unto. There is 〈◊〉 vast difference between a Testimony and a • Oath, the former belongs to the ninth Commandment, and so refers to the second Table, which hath Man for the Object immediate, whereas an Oath is a part of religious Worship; and is usually re • erred to the third Command, in that in it we pretend to a Ve •• tation of God's great Name. That an Oath belongs to Worship, and must therefore be reduced to the first Table is evident, because it 〈◊〉 God for its immediate Object. And for 〈◊〉 reason, Swearing by the Name of God, is often Synecdochically put for all religious Worship, as, Psal. 63.11. and elsewhere. And that the right and reverend use of it bel •• gs to this third Command, is evident, because all Reverence of God in Worsh • p is poi •••• to by it; or all profitable using of God's Name; though the Duty itself may belong to the first. That it is lawful & warrantable for Christians, in the Days of the Gospel 〈◊〉 swear, and sometimes a Duty so to do, it a Truth which he that denies, renders 〈◊〉 Guilty of a superstitious breach of the second Command. Nor doth that of Christ Mat. 〈…〉 . But I say unto you, Swear not at all. Or th • t of the Apostle, Jam 5.12. But above all 〈◊〉 my brethren, swear not. Disprove it since 〈◊〉 manifest, that in both of these Texts, S •••• ing in common Talk is only forbidden, 〈◊〉 is indeed great Sin & Profaneness. Wh ••• in Supposition, that Man had continued 〈…〉 State of Integrity, he would have had 〈◊〉 Occasion for Swearing, may admit of a •• bate, but the Necessity of it since the 〈…〉 very great. Man's Sin hath filled him with Falseness and Incredulity. Every Man is a Liar, and Men's Suspicion one of another, is such, that except they give the greated Confirmation of what they say, they are put believed, and scarcely then. Yea, God ••• self is sometimes put upon it, to swear to his People, that he may be believed. Now th •• e is nothing more accommodable, according to the light of Nature, to oblige any to ••• k the Truth, without Dissimulation, 〈◊〉 the Solemnity of an Oath, and many, who make but little Conscience of lying, are sta •• ed at an Oath, and good reason, for as we i • it call God to witness to the Truth of what we say, so we do, implicitly at least, imprecate his Wrath upon our Heads, in Case of False 〈◊〉 ; in which we do necessarily acknowledge him to be an all-knowing, and righteous Judge, who taketh Vengeance. Hence the •• ual Form of an Oath among the Ancients, began with such Words, God do so to me, and more also. Hence also that of Paul, 2 Cor. 1.23. I call God for a record upon my soul. And this is enough to convince us, with what holy Reverence, we ought to address ourselves, to so solemn and awful an act of Worship as this is, as knowing, that we can neither impose upon God's Knowledge, nor bribe his Justice: Now the Reverence too ar • s God, which is here required, may be considered other in general, in respect of Swearing it • lf, or in particular, with regard to the se ••• l kinds of Oaths.

1. IN general, in respect of Swearing it 〈◊〉 . And the Duties here follow, from the •••• re of 〈◊〉 Oath, viz. That it is a solemn •••• all to God, and l •• cation of him, as an •••• scient and Holy Judge. And here,

1. We ought always when we • o about to 〈◊〉 , to call to our Minds, who that God is, when we are now about to invoke. We should 〈◊〉 out Hearts with his Majesty, and Glory. We should consider, that we are not now ap •••• ourselves to an Idol, that can neither 〈◊〉 hear, neither do good nor evil, neither 〈◊〉 nor punish us; but that God who ••••• th Hearts, who is also jealous for his 〈◊〉 Name, and will not forego his own ••• y; that God who is holy in all his Ways, 〈◊〉 just in all his Doings, who is not mocked, and to whom we must give an Account 〈◊〉 •• ls very Act 〈◊〉 and this thought will put is upon doing it with fear and trembling; 〈◊〉 believe him to be such a God, as he 〈◊〉 told us that he is, we cannot but be •• y serious in what we do.

2. We must well ponder what we do, when 〈…〉 . Possibly the express Terms used, 〈◊〉 • ore, but that we sweat by the living 〈◊〉 true God, but we ought distinctly to re ••• e in out Minds, what is included in this. 〈◊〉 should make a Commentary on it, in out •••• ghts, and consider, that we do now di ••• y put ourselves into the Hands of the 〈◊〉 Judge; we do now invoke the great 〈◊〉 , and adjure him, to pour out his Venge ••• upon us, and make us the Instances of 〈◊〉 Wrath and Curse, if we be not sincere 〈◊〉 upright, and true, in what we say; so 〈◊〉 we lay ourselves open to all his Judges 〈◊〉 in case we dissemble or lie. And now ••••• ber, that this God will certainly do 〈…〉 imprecate upon ourselves, either in 〈◊〉 or in another, in case we have wick ••• exposed ourselves to this Judgment of 〈◊〉 We should at such a time reflect upon 〈◊〉 lying roll, Zech. 5. begin.

3. We should hereupon cautiously satisfy our 〈◊〉 Consciences about our Call now to Swear. 〈◊〉 there is enough in the former to enforce 〈◊〉 . Where the hazards are great, every 〈◊〉 will inquire, what Obligation is on him 〈◊〉 ••• ge. That a Christian is sometimes 〈◊〉 is beyond question, and to refuse or •• he it, would be his Sin. God's Glory, 〈◊〉 •• r Neighbors Welfare may suffer by 〈◊〉 neglect of it. That he is not always cal ••• to it of God, when others may solicit 〈◊〉 , or his sinful Heart may prompt him, is •••• lly certain; and he who truly reveren ••• God, will never Swear but when it is his 〈◊〉 , and will for that reason first deliberate a •• inquire. And there are these three •• es, will be helpful in this Deliberation.

1. THAT the Thing itself be a Matter of Weight or Moment. God's Name should not be invoked, nor God called upon about Tr • sse • . We must be sure that it be a Matter worthy of his sitting a Judge upon. And always this must be judged of by the Concernedness of God's Honor, and our own, or our Neighbors good in the thing. Hence a Matter that is in itself of no Concern, or about which, neither will God be dishonored, not Man suffer, either in Life, Chastity, Estate; or Reputation, is beneath the great Weight of an Oath; and thus to espouse God's Name In such things, would be greatly derogatory to it.

2. THAT the Thing itself is not •••• wise to be determined, but by • n Oath. We are always to remember, that an Oath is the highest Appeal, we now remove the Case in question, to the Supreme Judge. So that it the Matter be of Weight, yet if it may be cleared and confirmed sufficiently, and to answer the end of an human Faith, without it, this is not necessary, and to add it is superfluous, which our Reverence to the Name of God's, requires us to avoid. Sometimes, our bere Assertion will give Credit to us, sometimed the Confemo • of the Party concerned will put the thing beyond question, & that which can be done as well without it, cannot require it of us.

3. THAT it requires our particular and persenal Oath, for the Conformation of it. A thing may be of Weight, and it may require the Establishment of it by Swearing. But there is a further Inquiry, viz. Whether ours be necessary thereunto; and that is whom the matter will not be sufficiently confirmed without our Oath be given about it: So that if two or three be already offered, in the same Case and Circumstances, Reverence of God will make us afraid of multiplying Oaths, unnecessarily. And all these three are included in that Precept, which requires us to swear in Judgment. Jo • . 4. 〈◊〉 .

4. We should be exceeding wary, what and how toe swear. This Reverence ought to influence both the Matter and the Manner of it. For in both of these the Name of God is concerned not a little.

1. WE should be wary what we Swear. We should be exceeding curious and critical, about the Matter of it. And this belongs to the Truth required of us in Swearing. Jer. 4.2. And here we are to weigh and revolve every Article, Word, Circumstance, that there be no mistake. For though Truth & Falsehood, belong to a Testimony as such, and so are not the matter of this Frecept, but the Ninth, yet the Care about them, in order to our Swearing to the Thing, belongs to this, and is a part of that Reverence which we owe to God in it; considered, as he is a God of Truth. And though a mere moral Certainty of a thing, may command our human Credit unto it, yet it is not enough to allow us to attest to it with an Oath; because in it, we lay ourselve open to the Judgment of God, if the thing be not so, which no serious c • e lates t • do, but upon his own perl ••• i Knowledge of it. And if we Swear to any one Clause, of which we have not such as Assurance we therein express a L • v •• y of Spirit, unbecoming the Grav • ty of as Oath.

2. WE • ound be equally wary it ourselves, been we Swear For this Reverence is also concerned in the Manner of our so doing; and this also belongs to the Truth before mean •• ed. For this Truth not only 〈◊〉 to the Matter or the thing to which we offer our Testimony, but also to the frame of Heart which we do it withal. There is the Truth of the Thing sworn, and the Truth of 〈◊〉 th •• swears both whereof are here to be regarded; and this Latter, is of as great Weight as the Former. That therefore is one part of the Character of a • ease man, Psal. 24. 〈◊〉 . H • th •• hath ••• ar binds, and a p •• r be •• ; who hath an list of has s •• d unto 〈…〉 swears deceitfully. A Man may Swear nothing but Truth in Words, and yet reserve a Meaning to himself, which makes his Testimony s • llacious, and Men are imposed on by it, which is one sort of Equivocation. A Man may Swear that which 〈◊〉 false alone, and reserve in his M •• d a Clause which would make it time, and this is per ••• lie jesuitical. Or, he may Swear in a sense, which he knows Men will not understand, but par another Interpretation upon. Or he may Swear only to a part of the Truth, which will altogether alter the Case, and pervert it. And this belongs to the Righteousness required. (for 4.2.) that he avoid this. The Reverend respect which is due to God, who is not to be macked, will command the Man to avoid all these, and to practice Heart-S • nceri •• in what he doth. And let us be wary in all these things, knowing that we have to do with a jealous God.

SERMON CLXIV.

II. IN particular, with regard to the several kinds of Oaths, there is something special, wherein this Reverence is to be expressed, besides the forementioned general Duties.

NOW every Oath is either Assertory or Promissory.

1. AN Assertery Oath is with respect to Things d • me; and it respects Matter of Foci. And here the great comprehensive Duty is, that we be deliberate in it, and be very careful that it may answer all the Ends of such an Oath. Rashness is for that end to be avoided by us. Now the End of such an Oath is mainly that Righteousness may be advanced, and Truth may rake place among Men. An Assertory Oath is to end Controversies, and Judgment is therefore to proceed upon it; so that God's Name is here brought in to issue such Matters; and we are assured, that his Name is not to be espoused to anything 〈◊〉 what is Truth and Righteousness, and is 〈◊〉 honored by everything that is contracy thereto. This Reverence therefore require greatest Exactness and Caution, lest by any mistake the Truth suffer, and Justice be ••• verted: For if we occasion any Man 〈◊〉 by our wrong information, and bring God's Name in, to maintain it, we shall thereby take it in Vain.

2. A Promsion Oath hath respect to Things is be ••• e: In watch we oblige ourselves to the doing of them, and call God to be 〈◊〉 Voucher in it. Now the thing which 〈◊〉 oblige ourselves to by such. Oath, is ••• mised •• there to Man, or to God, and th ••• ter is usually called a V ••• . Although s •• distinguish between an Oath and a Vo •• 〈◊〉 I know not where it can be better as ••• gh than to a Promissory Oath. I shall not sp •• of these 〈◊〉 •• lie, since the Duty is out and the same in both. As to the Reverence of to Oath, and touching the Lawfulness of V ••• I shall not here debate. It was once a D •• y, and it belongs to natural Worship, and 〈◊〉 therefore not ceased still And it is 〈◊〉 that such a Vow is implied in every Add ••• we put up to God, for any Favor, pr •••• ing him O •• dience. But in all Promissory Oa •• the Fear of God ought to make us cauti •••• to observe these Rules.

1. IT must be of northing, but what is ins ••• lawful. That which it is a Sir to do, is 〈◊〉 gravated by binding ourselves in an Oath 〈◊〉 do it; and to fulfil such an Oath, is 〈◊〉 increase our Guilt. Such was that of 〈◊〉 Acts 23 12. And to vow anything to God's which is a Sin, is an offer to mock him. 〈◊〉 that our Fear of God should put us always •• on frist considering whether the thing begins able to God's Will, and so whether if 〈◊〉 it, it will be acceptable to him. And •••• ingly, if it be not so, to withhold our •••• ing, or elie if our Oath be past, to rep •••• 〈◊〉 it, and not add Iniquity to Sin by pers ••• ing it.

2. It must be of that which is in 〈◊〉 P ••• •• persorn. Not but that God hath a ••• riour Power over us, and can obstruct 〈◊〉 Perposes in his Providence, when he pl •••• for which reason, all such Promises ought to carry this Reserve in them, viz. It God ••• mit. But still it must be in such Thing 〈◊〉 the ordinary course of Providence, we 〈◊〉 a prospect that we may perform them. 〈◊〉 promise anything which is above out Abil •• and for which we have no reason to po •••• ourselves that God will make us ab •• is to despise God and must needs in the issue re •••• upon his Honor. Such Oaths are in themselves fallacious, and must be broken eventually, and then to charge that upon God's Pro ••• , dence, is an Act of high Profaneness.

3. When we have past such an Oath lawfully we ought to stand to it, whatsoever hac •••• niences may afterwards arise upon it. If they be made to Men, we have that part of the Charater of a g • dly Ma • . Psal. 15.4. He that s • e ••••• his own bu •• , and ••• geth not. And if it be a V • w t • G • d, we hav • that Caution given us Eccl. 5.5. Better is it that thou should of 〈◊〉 v • w, then that thou s •• u • dest •• re and not 〈◊〉 . And, Prev 20.25. It is a snare is a man who dev •• ret • that which is he.); and after 〈◊〉 is make inquiry. And indeed. Reverence to God's Name, which stands concerned, sh •• ld bear down all the Temptations from out ••• d Damage appearing Yea, and it is our D • ty • ot to delay here; and some have thought, that the Evil which befell Jacob 's ••• ily, was a Chastisement of his delaying to p • y the Vow, he had made at Bethe!.

4. • T • OTHETICAL Pr ••• ses, obl • ge only ••••• ically. It I promise upon Condition, the Person to whom I make it can demand is only upon that Condition; and it he doth 〈◊〉 perform it according to the Nature of the •• digation, the Promise is rescinded, and the Person discharged, without any reflection on the Name of G • d. And thought there is a 〈◊〉 • ifference between Promises to Men, and 〈◊〉 to G • d, yet special Vows made on such 〈◊〉 Hypothesis, do not oblige further, because God, by withholding of the Favor sought, 〈◊〉 of the Opportunity of our Performance; 〈◊〉 Promises made to Duties, that always 〈◊〉 so, are not hereby made void.

5. A Promiss • ry Oath, though' lawfully made to 〈◊〉 yet may be discharged by the person to 〈◊〉 it is made, if he sees meet. And the rea ••• is, because the end of it is so answered, which was the securing to him the perfor •• ce of such a thing, which he, by such a •••• se, accepts of as performed; and so God's 〈◊〉 is not wronged hereby. And some •••• it may be a moral Duty in Persons who 〈◊〉 such a power, so to take off the Obli •••• and it may be oppression in them not 〈◊〉 do it. Yea, and God himself sometimes 〈◊〉 of the Will for the Deed, and prohibits 〈◊〉 ••• ual performance of Vows made to him; 〈◊〉 the case of David 's Vowing to Build an 〈◊〉 for God. Compate, Psal. 132.2. &c. 〈◊〉 1 Kin. 8.17, &c.

6. THE Fear of God, calls f • r Uprightness 〈◊〉 ••• grity, in all our Promissory, Oaths, either 〈◊〉 • t Man. What we thus promise, must 〈◊〉 with a sincere purpose to perform, in all p ••• cess, according to the te • our of the Pro ••• without fraud, or any sinister designs. And the reason is because God himself is 〈◊〉 in as a Witness, who knows the Heart a • d is not mocked. Hence when those Men 〈◊〉 advice of the Prophet, and so engaged themselves, Jer. 42.5, 6. God makes that •••• dversion upon it, ver. 20. For ye dis ••• ed in your hearts, when ye sent me unto the Lord your God, saying, Pray for us unto the 〈◊〉 our God, and according unto all that the 〈◊〉 our God shall say, so declare unto us, and 〈…〉 do it.

Thirdly, WE should carry the awe of these ••• es, Triles, and Attributes of God upon our Hearts, so as to influence •• r •• ale Conversation. Our Lives should in all things be so • idered, as that every of thes • should appear to have made a suitable impression upon us. For this reason we should do as David did, Psal. 16.8. I have set the Lord always before me. And hence, we should be as muc • careful to ourselves, in the most secret A • tions, as in those which are done before Men. We should improve every Attribute of God practically, by it to learn what is our Duty, and make an Argument of it, to be very circumspect in all that we do. In a word, to pursue that great Precept of our Savior, Mat. 5.48. Ec ye therefore perfect, even as your Father which is in heaven is perfect.

AND here, besides the Universality of this Duty in all things, of which we have that general Precept, Prov. 23.17. Be thou in the fear of the Lord all the d • y long. There is one special use, in which this is to be observed, viz. in Lottery. The word Lottery, is sometimes used largely, for anything in which there is a meet contingency, in respect of second Causes; and so there is a Lottery in almost everything that we intermeddle withal in this Life, Eccl. 9.11. I returned, and saw under the s • n that the race is not to the swist, nor the barrel to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill, but time and chance happeneth to them all. But sometimes it is taken more restrainedly, for the determining of any matter in Controversy, by an application to the Divine Providence, in the use of a Medium, which hath nothing in its own Nature, to discover the equity of the Case.

THAT it is Lawful, and sometimes Expedient among Men to make use of such a Medium, is beyond Dispute; else Controversies must be undecided by Men, and give endless troubles, because there is no other way to issue them. God therefore ordained them among his People. Now though' a Lot, as to the use of it, is a Civil thing, yet in the Nature of it, it is Religious, and in that respect belongs to the first Table, and is by some assigned to the First, by others to the Third Command. And doubtless the reverence to be observed in the use of it, is to be referred hither.

NOW that Reverence due to the Name of God upon this Account, will be discovered by the Nature, Occasion, Matter and Manner of it. Here then,

THE Nature of a Lot, is the referring the determination of any case in debate, to God's Providence. Hence we have that Observation, Prov. 16.33. The l • t is cast into the lap; but the whole disposing thereof is of the Lord. The Name and Attributes of God are therefore to be acknowledged in it, which do always required the reverence of the Creature; and his Supremacy and Wisdom are to be adored in it, which requires a suitable behavior. Which, what it is, will be considered under the last Head.

THE Occasion of this is the determining some Controversy by the g • verning Providence of God. So that there must be something that is controverted, else there is no Occasion for it. Now that it may give just Occasion for this, two things are requisite,

• 1. THAT it is a Case that requires a determination. It must be a matter of moment, either in itself, or in its c • rcumstances. To use such a Solemnity, in matters of no moment, is inconsistent with that reverence of God's Name, which is due to it. In small and trifling matters, it becomes such as fear God, rather to come • ne to the other, than by contending to drive it to such an issue.
• 2. THAT it be n • otherwise determinable. For this is an applying of ourselves to a more than ordinary course of Providence, and that is more immediate, though not abs • lutely so. For it is above the common Rules of human Judgment. So that if God's ordinary Providence, hath already determined the thing, it is Vanity to provoke to that, which is more than so. For why should I exp • se my Right to Lot, when God hath made it already indisputable? Or if the thing be at present under a Debate, and not determined, yet if the common Law of Equity and Justice will decide it, which God hath given us for the Rule of Government, there is no need of an higher Appeal to God; inasmuch as God hath made it Man's Duty, to conform to these Rules, where they may be used, and acquiesce in them; and what is it less than tempting of God, to ask a father Determination of that, which he hath already determined? And that is far from the Reverence which is due to him.

THE Matter of it; and this will come under a double Consideration, viz.

1. THE Matter about which it is to be used. This we observed, is a Case under Debate; but there are two sorts of Cases, which may be so, viz. Things done and past, and things not yet done, but future. That Lots of both these sorts were in former times among Israel, made use of, by God's Appointment, is evident, by the History of those Times. Thus was Achan detected of his Sacrilege by a Lot, Josh. 7. And thus were the Lands of Israel appointed to be divided by Lot. But the former of these was not appointed for a common Rule, to detect Crimes by, no not Murder itself; which was therefore to be left a secret till Men were otherwise discovered in the ordinary way. As will apear from that Law, in Deut. 21. begin. So that no Lot might be cast for the finding out things past, without an extraodinary and special Command of God for it, since there is no Precept for it, either in the Law of Nature, or in the written Law: Whereas of things future, about which there may also be Contention, it hath a foundation in both, viz. for the Dividing Estates, especially of Inheritance; and Election of Persons to Places of Trust.

2. THE Matter of a Lot; or the Medium which is to be used in the determining the question controverted; and that is a thing in itself merely Contigent. And by this I intend such a thing as in its own Nature hath no power to determine the Justice or Equity of the Case, but is equally capable of falling out this way or that. So that every Contingency is not fit matter for a Lot: because in some there may be the skill or art of Man in it; or the thing though not necessary, yet hath more of probability to fall out this way than the other. For there is nothing of advantage to be given to either Party in it; for that would take away the reason, and subvert the very end design of a Lot.

THE Ma • ner; and this is to be gathered from the Promises. And here these Rules are to be observed,

• 1. THE Universal Governing Providence of God, is to be acknowledged and adored by us. Without this the whole Action would be irrational. The very Heathen, being ignorant of the true God, did on this account make blind Fortu • e a Goddess: And so do all they interpretatively, who resign the case up to mere Contingency, to be determinded by it, unless they have a due regard to the Governing Providence of God. It's therefore to be practically believed, that he doth Efficiently over-rule things that are most Contingent, and determine them according to his infinitely wise Counsel; according to the forecited, Prov. 16.23.
• 2. HENCE the Matter is to be entirely su • mitted to this Providence. God is not el • e duly reverenced. We ought therefore always to address ourselves to God, at least with our Ejaculatory request, that he would p • t the issue to this Affair, according to his Holy and Sovereign Counsel: That he would accomplish his Al-wise Purpose in it. We are to choose him Umpire in this matter, and acquiesce in him as such. And say as he 〈◊〉 . 14.41. The Lord God of Israel, give a ••• se • lot.
• 3. HENCE there is no course to be us •• 〈◊〉 forestall this Providence, by any cunning of ••• eren. There is no human Art at all 〈…〉 used to influence the Lot, so as to make it to incline more on one side than another. There is no craft to be used, or endeavor in know how to put a bias upon the thing, so as that it should incline to our side: No foresight, to over rule our Choice: No bribing of the Person that is to manage it: Which things have been too frequent in such Occasion. Nor any trying by such things that we have more skill in, than our Antagonist: For so I • ceaseth to be a Lot, and is turned to a Mockery, wherein God's Name is greatly dishonored.
• 4. THE determination is quietly to be rested in, as the voice of God himself. And this is a genuine practical Conclusion from the Promises. To murmur of be discontent at t •• event, plainly argues irreverence, and that we did not aright acknowledge God in the Thing. For God doth certainly tell us his mind by the Lor, and not to be content with it, is to rise up against his Government.

2. IN respect of God's Ordinances, viz. those Institutions of his Worship, which have his Name underwritten: I am the Lord. And this Reverence is to be used in three respects.

1. IN a due Preparation to attend upon these Ordinances. In them we draw near to God, to enjoy Communion with him; we ought therefore to get ourselves in a readiness for such a Meeting, as we would do to meet with a great King. We should gather up our Hearts, that we may carry them with us; Rouse up our Graces, that they may be ready for Exercise. Lay off our Affections to other things, and go with the most earnest longings to meet with God, and enjoy Fellowship with him. Get into the Psalmists Frame, Psal. 84. begin. How amiable are thy tabernacles, O Lord of bests? My soul longeth, yea, even sainteth for the courts of the Lord: my flesh crieth out for the living God. It is our Duty, whenever we come before him in the way of his Ordinances, to do it with Reverence. Lev. 26.2. Ye shall keep my sabbaths, end reverence my son ••• ry: I am the Lord. Psal. 85.7. God 〈◊〉 greatly to be feared in the assembly of the saints: and to be h • d in reverence of all them that are about him. We ought therefore to prepare before head, by due Meditation and Prayer, accounting it our Happiness to enjoy him, and making his reckoning, Psal. 84.10. For a day in i • •••• ts is better than a thousand. We should therefore put everything aside, which will of • er any Impediment to our free Communi •• with him, 1 Pet. 2.1, 2. And guard our ••• ctions that they do not carry us after •• in Objects, Eccl. 5.1. Keep thy foot when th •• goest to the bouse of God.

2. IN our attending upon the Ordinances, 〈◊〉 should take heed to our Carriage both of in •• l and outward Man. As to our inward Man, we should attend with greatest Diligence and Submission; and though that end, get our ••• rts fixed, our Minds intent, our Understandings exercised, our Wills subdued, our Faith enlarged, our Affections pressed for Service, and our whole Man in an obediential • h • m • , ready to hear what God hath to say, and practice whatsoever he requires of 〈◊〉 . And as to the outward Man, we ought 〈…〉 well to our Behaviour; that we use to h •• verend Gestures, in the Ordinances, 〈◊〉 dispensed, but in our whole Carriage ••••• ber whose Presence we are in, and to be •• ry careful to guard our senses; to see thus 〈◊〉 Eyes and our Ears are rightly employed, and to take heed of Drowsiness, and ••• y Indispositions: For the Body is to 〈◊〉 , or else it will obstruct the Soul.

3. IN our after Improvement of Ordinances. They are appointed for our Growth in Grace and Knowledge, for our Conviction, Direction, and Excitation. And we then only pay God due Respect for them, when we live upon on the Supply we have by them, and improve it to our spiritual Nourishment. Hence that, 1 Per. 2.2. As new born babes desire the sincere milk of the word, that • e may grow thereby. For this end we should both meditate on what God hath offered to us; Pray over it for his Blessing, and set ourselves to live the Truths which we hear,

III. IN Respect of God's Word. Which is also one great Part of his Name: and we cannot duly reverence him, unless we do pay an awful Deference to that. Here also three Rules may be considered.

1. WE must pay a Divine Credit to it, i. c, we must entertain it as the Word of God, •• d the Manifestation of his Will to • s. And for that Reason we must pay an entire Belief to the Truth of it, not in the least questioning the Truth of any part of it. It is true, we ought to be well grounded in the Persuasion, that it is intallibly the Word of God, and no cunningly devised Fable. But on this Conviction, we are neither to doubt of the Truth of one Article of it, how far soever some of them may surpass the Comprehension of our Understandings; not to think meanly of any part of it, as if impertinent, thought we do not see into the Design. Nor despise it for the plainness of the Style, but give it all Honor because it is his Word, who is infinitely Wise and True. This Commendation Paul gives to them, 1 Thes. 2.13. For this cause also thank we God without • ersing, because when ye received the word of God which ye heard of us, ye received it not as the world of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe.

2. HENCE we ought to pay an entire Subjection to it, and to God in it. We must make it the whole Rule of our Faith and Manners. We must resolve our whole Faith into the Revelations of it, and take all our Measures from it, and order our whole Conversation according to it, Psal. 119.105. Thy word is a lamp unto my seat, and a light unto my path. Isai. 8.20. To the law and to the testimony, if they speak not according to this word, it to because there is no light in them. We must take nothing from it, not make any Additions to it but content ourselves with the Directions of it, Deut. 12.32. What thing sorver I command you, observe to do it; thou shalt not add thereto, nor diminish from it. We ought to be entirely at the Command of it, and yield a complete Obedience to all the Procepts of it, and not turn from it to the right hand or the left. We ought to give Credit to the Threatenings of it, and he ever awed by them, and to rely upon its Promises, as sure, and which cannot sail. And all this because it is His Word, who is to be Feared and Reverenced.

3. WE ought to be very cautious how we take this Word into our Months. We should beware of a common frame of Spirit, when we either read it, or speak of it. Hence we ought to be very serious at all times when we mention it, and do it with Gray 〈◊〉 , S • h ••••• •• d Vereration of the A ••• 〈…〉 . We ought put therefore to use 〈…〉 •••• lar Pa • pses, much less to •••• nsl curt ••• f • r pr •• 〈◊〉 D • cou •• es. We ought not to ad •••• evil M • rth with it, much le •• val. l • r •• l • ay, by making Jo •• s of 〈◊〉 all which are directly contrary to the h • lie Reverence due to the Name of God.

IV. IN re • ped of God's Works. God's Name is 〈◊〉 up all 〈◊〉 these, and we ong • t to read 〈◊〉 - •••••• ce it i • them. It is tree, the W ••• , 〈◊〉 ••• l • es are 〈◊〉 to be adored by us, • etau • . God is in them. This was a great part 〈◊〉 Pagan ••• larry and Supers ••• tion. But 〈◊〉 me are to, Merve what of God is to be seen in them, and pay him the V •• cration which is due, to such a God, as they dise • ver •• n to be. Now th •• e W ••• s or God, are •••• er those of Creation, or of Fr ••••• nce.

1. WE are is river we live in the Works of Creation; by ••• rving and as •• ion ••• g to •• m, those glorious Per ••••• 〈◊〉 of his, which are imprinted on them, and there forth in them: As, his 〈◊〉 and admitable Wisdom Power and Good of. We are told, Rom. 1.20. For the in •• si • e things of him from the creation of the •• r • d a • e ••• rly s • en, being •• dersto • d by the thing, to 〈◊〉 • ere made, even 〈◊〉 power and ••••• ad. s •• th • t they are without encuse. And them are a ••• nishing Ra • s of his Divinity, which appear, 〈◊〉 only in the great Works of the Heavens Sun, Moon an Stars, of which, Psal. 19. began. But in the least and most contemprible, vea, in all of them. O • his Wisdom, Psal. 102.22. O Lord, how mini said are thy works, in wi •• m 〈◊〉 th •• made them 〈◊〉 . His Power in spe •••• g such. World into Being, Psal. 33 〈◊〉 , 9. By the w • r • of the Lord were the heavens made: and all the •• st • f them by the cr •• th of his •• ath. F • ribe spike, end it was done, • e commanded, and it stood fast. His Goodness, ver. 5. T • e earth is full of the goodness of the Lord. And there is not the least Worm that we tread on, not the least p •• e 〈◊〉 Grass which grows out of the Earth, but carries m • re Wonders in it, than the greatest Ph • lo • p • er is able to • es • lve, and Proclaims God to be its Au • nor, and it calls us to fear this God.

2. WE are to abore him in regard s •• i • Works of Providence. The Preservation and Guber nation of the Lord are so admitable, that God is to be seen in them, and they afford matter of awful Speculation and Improvement. And that we may suitably express this Reverence,

1. WE must acknowledge him to be the Author of all these Providences that fall out in the World. We must not ascrive them to Chance. or the Management of second Causes, but to God alone, that it is his Hand, and second Cause; his Instruments. This therefore are Men faulted for, Isai. 26.11. Lord when thy bind is listed up, they will not s • e.

2. WE mast sdudy those L • ss •• s from those P ••••• es which may sor •• y our reverential Fear of • im. And this will be by reading those Persection which shine forth in them, from whence these Lessons are to be leated. We are here to see his S • verei • nty, that be doth his Pleasure in all, and that the who •• Creation are at his Dispote, Psal 125.6. Whatseover the L • rd s ••• sed, that dad be in heaven and in earth, in th •• seas and in all deep places. His Wisdom and Power, in upholding all things, and keeping the World in that Order in which it is. His Holiness and Righteousness, in 〈◊〉 the Telt mo •••• s which h •••• ea • s 〈◊〉 ; the W • ckedness of M •• , His •• ve to his ••• ple and Fa •••• u • ness to his Promise, in all •• s Appearances for them in their hours of •• ed. And hence learn, how fearful a thing it is for Sinners to fall into his Hand, and 〈◊〉 great is the Happiness of all those who fa • e him for their God and Portion; which will p ••• ns on studying to plea • e him, and Care lost we offered him.

3. A s •• t the 〈9 letters〉 nt of him it 〈◊〉 the Providences 〈…〉 us in the World These are either Merciful 1 Afflictive; if he hest w • s Kindnesses upon us, we should acknowledge his Be •• gni • y, e • d • ser • ed by 〈◊〉 , and e • gage •• rseives t • e thy the more • o his F • ir. And therefore we have that, 〈◊〉 , 2.5. And s •• il ••• er the Lord and his goodness. And if he lays his Hand on us in Afflictions, we are to a •• •• re his Suprumecy, to acknowledge his Righteousness, to celebrate his 〈◊〉 the 〈◊〉 to s ••• it to his Hand, to accep •• of his Chas •• ring, and to avoid all Fre •••• a • Murmuri • g at him: much m • re charging of him, wi • h the l •• st Injustice. And in all these Respects we are to who care, that 〈◊〉 preserve the Honor and Glary of God's • oly Name.

USE. AND if this be our Duty, l ••• • gage us to see and bewail our wos ••• •• coming; and accordingly show 〈◊〉 fist need we have of Christ, to answer for 〈…〉 procure our Pardon: so to put us upon 〈◊〉 more careful heed to, and watch over 〈◊〉 selves in this •• gard: and in the Se ••• of our own u • ter smp •• ency to comply with the Precept of ourselves, to seek to Christ, for his Spirit and G •• ve to help us 〈◊〉 our Duty, that we may sincerely and c ••• nly pursue it; a • d to give acceptance to 〈◊〉 •• cerity. And for us entertain an hi ••• esec •• of God's pr ••• us Name, and when we 〈◊〉 so much taken in vain by vile Men, 〈…〉 •• gage us, with the greatest Circumspetion, to lock after our Hearts and Lives; that si •••• g a deeply rooted veneration for him in 〈◊〉 Hearts, we may regulate our Thought, Words and Actions according there •••• : That so we may be found in the Number of those that fear before him, for whom be 〈◊〉 laid in great and precious Promises; which give us to understand that God: M ••• 〈◊〉 commanded us to fear him in vain.

SERMON CLXV.

THO' it be sufficient in itself for out knowing what is Sin, to lay open the Duty before us distinctly, yet such is our dullness and i •• dvertency, that we have need also to be peniculatly instructed about Sins which are a breach of the Command. And though' it be a comprehensive Rule, that every Aberration from the Precept, either by Omis;sion or Pr •• sgre •• ion, is a sinful breach of it, yet we are too apr either to forget or mistake; and 〈◊〉 that reason God hath done both of the • e i • his Word, and made it the Duty of his Ministers, not only to lay down the Command, but also to show his People the Transgressions of it, Isal. 58.1. Cry aloud, spare not, list up thy • ine like a trumpet, and show my people their transgression, and the house of Jacob their s •• . Yea, this Command, as the most of the Decalogue, is laid down Negatively, pointing us ••• tly what we are to avoid. Let us then 〈◊〉 a brief view of the Negative part of it.

WE observed under the Posirive part of this •• mmand, that the comprehensive Duty re •••• d in it, is holy reverence of God, in respect of all those Discoveries which be maketh of himself to us. The contrary to this, or the Sin •••• dden, is in the Command called, a taking 〈◊〉 his Name in vain: This our Catechism ••• esseth in two words, viz. Profaning or ••••• g this Name of his. In which Words 〈◊〉 is a gradation contained. Profaning a 〈◊〉 according to the usage of it, is as much • s taking it Common, and is opposed to •••••• ing it; which is done by a separation 〈◊〉 •• om all common use, and consecrating 〈◊〉 • hat which is Sacred. When therefore 〈◊〉 do, either in Thought, Word, or Deed, 〈◊〉 a common, mean, or low account upon 〈◊〉 precious Name, they then profance it. 〈◊〉 of it hath a respect to something 〈◊〉 higher and more grievous, and it in •••• ••• e casting disparagement or reproach 〈◊〉 •• ing, to abuse it to sordid and base ends, 〈◊〉 active indignity upon it. And this is 〈◊〉 when we sbordinate it to our Lusts 〈◊〉 Corruptions, and these Two are compre •••• e of the meaning of taking it in Vain. •• W the several ways in which this Com •••• is broken, and are for that reason for •••• in it, are too many here to be enume ••• I shall endeavor to give some touch 〈◊〉 the principal, as they come under the 〈◊〉 Heads mentioned in the former Answer, by which the Name of God is to be understood by us, according to the Scriptures. Here then.

First, IN respect of God's Names, Titles and Attributes, this Command is many ways violated: More especially and comprenehensively by such things as these,

I BY a light and frothy using of them in common Discourse. It is true, we ought to be often speaking of God, but i • should always be with greatest Reverence, so a • to make it appear that we have an awful Fear of him in our Hearts: but when rashly and indeliberately, we meation his Names o • Perfections, and so make them common, we profan • them; for herein we make i • to appear, that we have a low O • inion of them, and that we have not that awe of God upon our hearts; contrary to Mal. 1.6. Thus when Persons at every turn cry our, Oh Lord, oh God, God Almighty, and the like; as if the Names and Perfections of God were for nothing else but for Men to play withal. How much more, when Men speak or express themselves passionately, unbecomingly, and cry, God forgive me, &c. Which is to entitle him to our Sins • . How do such forget that duty, Dent. 28 58. That thou mayest sear this glorious and fearful Name, THE LORD THY GOD.

II. BY sinful Swearing. That Swearing doth of its own nature belong to Religious Worship, we have before abserved; for God's Name and Attributes are concerned in it; it being an Appeal to his Judgment, who is allknowing, and able to take Vengeance; who is no other but God. that it is sometimes lawful and a duty to Swear, hath also been evidenced. But there are several ways in which his Name may be abused on this account; and more particularly,

1. BY common Swearing. When persons mix Oaths with their ordinary Discourses, and possibly can scarce utter a few Sentences without Swearing; which is too much the custom of the Age we live in. They therein horribly profane God's Name, and contradict the Precept which hath bounded our ordinaty Converse to bare Affirmations and Negations. Mat. 5.34, 37. But I say unto you, Swear not at all. But let your conversation be Tea, yea: Nay, nay: for whatsoever is more than these, cometh of evil. Whereas how many think no Oratory so graceful as that which is lined with Oaths.

2. BY false Swearing. The use of an Oath is for the confirmation of the Truth of what one asserts, and it is by calling on God to be a Witness thereto. Now God is a God of Truth, and he hates all falsehood. There can therefore be no greater dishonor put upon him, than to make him the Parton of a lie; to put his Name down for a Witness to that which is not so. Nor can there any greater contempt • e cast upon G •• , than is done by this. •• r h • Saca • ing we invoke God to punish us it what we say be not true: Which how could we • are to do, if the • ear of God had a •• impression upon our Hearts? It saith that Man re •• d not that Curse, Zech. • .2.

3. BY 〈…〉 S •••• ing. Possibly they do think the thing is true, but do not first p ••• der it in all the Cirrumst • nces of it, to see that there a •••• t m • staken, but that they know it to be ••••• d • thy • ear-say only. but of their own knowledge and distinct mem •• y. Precipitancy in it is a sign that we d •• n •• 〈◊〉 ••• er that God is a jcal • us God for his great Name, but that we practicaily be ••••• that • e little regards what we say, and will no • call us to an account. And what is this, but to despise him?

4. BY needless Swearing. Northing can be more s • l • m • this an Oath; and therefore in nothing do M •• sh • w more, either of their reverence or contempt of God. For Men therefore to call God a Witness against their own Souls, which is implied in every Oath, 2 〈◊〉 . 1.23. when the thing it s • ll is not of weight or moment, is an Argument of a • irreligious frame of Spirit. And this is do • e, either when neither the thing not circumstances are of weight 〈◊〉 to make it needful, or when the thing is suffi •• ently clear without our A • davi • ; and therefore it is superfluous, and the Controversy may well enough be ended without it.

5. BY s • ll ••• us Swearing. Tho' there is no difference in God's account between this and false Swearing. Hence be is charged with lying, Psal 12.3. Thou liven evil more the good; end •• ing rather th •• to sp ••• rightteousness. Yet in the thing among Men there is this difference, in that the thing it s • lt is false, but in this it may in some sense be true, but under a cloak of decent: either by suppressing part of the Truth, or expressing of it in amb • g •• as Terms, so as to impose on Men by it; a •• therewith a design to pervert Judgment, and to wrong the Innocent. And such was Dregs testimony. Now this is to becloud the Truth, and not to give light to it, which is an abase offered to God's Holy Name. That therefore is a note of one who shall ascend into God's Hill, Psal. 24.4.— Nor s •• n deceitfully.

6. BY Swearing by any ether Name but that of the true God. The Name by which we Swear, is a Scripture test, to prove of what Religion Men 〈◊〉 for he by whose Name Men Swear. is the God whom they pretend to Worship. Thus, Gen 31.53. And Jac • b sware by the sear of his father Isaac. For the very nature of an Oath implies, that in it we address him to whom we ascribe the Divine Perfections. If then it be not the true God, it is an Idol. And to put any other in the room of God, is highly derogatory to his Name and Glory. Hence that is an Article against Men, Jer. 5.7. Thy children have forsaken me, and sworn by them that are no gods. God is also despised, when Men Swear by thinks which they know to be unable to Judge them: when instead of Swearing by God, they Swear by the ••• ble, by the Evangelists, by their Faith, Tr • th, by their Head, by the Temple; all of which are compprehended, Mat. 5.34, 35.36

7. BY vi • lating of their Promissory O ••• When Men do not only make Premises, but call God to witness to them, and yet they neither regard their own Truth, not God's Glory, which is now concerned peculiarly in it, they certainly break this Command, and therefore there is much aggravation of Sin 〈◊〉 this. 2 Ch • on. 2.13. And be also re •••• ed against king Nebu •• adne ••• er, who had made him sw •• r by God. Because herein Men in ••• e God himselt to be their Security, for their faithful performance of their Promises; whom they he rely dishonor.

III. BY. sinful •• rriage about Vows. We formerly to had these under promissory Swe • ing, though' some suppose some nice distinctions between them. A Vow is a sol • ma binding ourselves to perform something to God 〈◊〉 for his Glory, and so hath God for the j •••• diare Object to whom it is devoted, 〈◊〉 Lawfulness and Usefulness of such Vows, 〈◊〉 have already taken notice of. But as God is honored by them when they are righly attended, so his Name is reproached by the •• when it is otherwise. And this is done 〈◊〉 especially,

1. BY unlawful Vows. And this more •• cullatly respects the • hing Vowed. The end of a Vow is to bind ourselves to so •••• ing by which God is honored; and the •• 〈…〉 Vow that which the doing of will di ••••• g him, is an abuse to his Name. To old 〈…〉 selves to do that which is itself sinful, is 〈◊〉 And hither belongs, Jephthah's Vow, if it devoted his Daughter to Death. Hither 〈◊〉 the P • p • sh Vows of Chastity, Pover •• and Monastical Obedience, which are Su •••••• ous, and therefore unlawful: For 〈◊〉 they presume that God will be plea •• • ith such things, which is an high reflection 〈◊〉 his Name.

2. BY the performance of such Voces 〈◊〉 pretence of Conference. It is true, Me • 〈◊〉 making such Vows, and ought therefore 〈…〉 humbled before God for it, and repenty it but to resolve that they must do it be •••• of the Vow, is superstitious and erroneous 〈◊〉 so to do, is to offer a farther affront 〈◊〉 It therefore added to Jephthah's Sin, if 〈◊〉 Conscience of his Vow, he sacrificed or 〈◊〉 Daughter. And his duty to do it is in 〈◊〉 pleaded from Lev. 27.29. None devoted, which shall be devoted of men, shall be redee •• d, 〈◊〉 shall surely be put to death. In the H • b ••• 〈◊〉 is very Cherom or Anathema; which is ••• themiz'd out of Men: it is not said 〈◊〉 Man noting the Subject. Now it was not lawful for Men to devote their Children to D •• t • nor Sacrifice, but utterly forbidden by the Law. It therefore intends such as God hath devoted, and probably intends the ••• nanites, whom they were not to spate,

3. BY their not regarding to persorm their ••• full Vows. That is a duty, Psal. 76.11, V •• , and pay unto the Lord your God. And not 〈◊〉 do it, is to disregard God's Name, to which 〈◊〉 have obliged ourselves. And this neglect • e •• more manifests either falseness and by po 〈7 letters〉 • ur Vowing; or disregard to God, as 〈…〉 were no matter whether we were true 〈…〉 or no. We are therefore told, Eccl. 〈…〉 •••• er is it that thou shouldest not vew then 〈…〉 thou shouldest vow and not pay.

IV. BY Imprecations or Curses. It is true, 〈◊〉 is an implicit imprecation in every Oath 〈◊〉 is made by Men because in it they in ••• God to be a Judge, and if they Swear 〈◊〉 to punish them. But there are more ••••• diate and direct imprecations, which are 〈◊〉 Cursing, distinct from Swearing. And 〈◊〉 when Men do call for some mischief ••• fall themselves or others, which is usually •••• ioned by some disgust they take, or 〈◊〉 Passion they are thrown into: in which God is either exp • citly, or at least implicitly ••••• ed, to execute our ill wishes: Not only 〈◊〉 Men express God's Name, as when they by, God da •• n them; or when they Petition God to destroy or blast, whether themselves 〈…〉 ; but also when they wish any evil •••• fall Men, that they may die, or some 〈◊〉 may overtake them; or devote them 〈◊〉 the Devil, and many like; because here is ••• it address to God's Providence which 〈◊〉 all Affairs, and so to God himself, 〈◊〉 i • the Governor. And yet how much 〈◊〉 this Sin is practiced among Men that call •••• selves Christians. Men by thus doing, 〈◊〉 a daring trespass upon this Command, 〈◊〉 to the Precept, in Rom. 12.14 Bless 〈◊〉 which persecute you, bless and curse nor. ••• ry here be alleged, that there are in •••• s in the Word of God, of such as have •••••• ted against themselves or others, who 〈◊〉 godly Men, and that very frequently; 〈◊〉 then it is lawful. A little to clear ••••• ner, let us observe,

• 1. THAT some Imprecations of Good Men 〈◊〉 sinful, and flowed from their sinful Infirmity. 〈◊〉 Job's & Jeremiah's cursing their Birth, ••••• ny Persons, as Job 3. Jer. 20.14. Such 〈…〉 written for our learning, but avoidance.
• 2. THERE are some Imprecatious on Scripture 〈◊〉 , which are Prophetical: And were the •••• ordinary impressions of the Spirit of God 〈…〉 that declared them; wherein they 〈◊〉 the Judgments of God which he had 〈◊〉 against such. Such are many in the 〈◊〉 divers whereof are also Typical; for 〈◊〉 ••• rit of God was the dictator of them, 〈◊〉 therefore are not to be drawn into imita ••• by any who do not speak by Divine In •••• tion.
• 3. THAT no Man may Imprecate against him •••• absolutely. There is indeed an hypothe ••• imprecation in every Oath; but positively 〈◊〉 wish or pray for mischief to ourselves, is directly contrary to that love which every 〈◊〉 owes to himself by the light of Nature, and law of God. We express hatred to ou • selves by such a thing, which is unnatural, and therefore unlawful, Eph. 5.29. No man ever yet bated his own flesh.
• 4. THAT it is our duty to love and pray for our p • rson •• . Enemies. Mar. 5.44. But I say unto you, love your enemies, bless them that curse you, do good to them that but you, and pray for them which despitefully use you, and persecute you. When they curse, we ought to bless them, and to desire that God would bless them. Certainly then, we ought not to imprecate God's Curse upon them, for any injury they have done to us.
• 5. THERE are some who openly set themselves against God's Cause, whose Conversion we ought to desire end pray for. There are some indeed for whom we ought not to Pray, 1 Job 5.16. But for others we are bound to Pray, that God would turn their Hearts, and cause them to favor his Interest and People, 1 Tim. 2. begin. Some withstand through ignorance, others in malice.
• 6. We ought to distinguish between the Person and the Cause. Doubtless we are to Pray that God would disappoint all the Counsels and Attempts of ungodly Men against his Gospel and People: yea, and that he would vindicate out personal righteous Cause, against those that injuriously oppress us; but still we must observe that Charity for them which the Precept calls for. In sum then; To Imprecate any mischief upon ourselves is wickedness: To Imprecate upon any Man's Person, his Ruin and Eternal Destruction, except we know him guilty of the Unpardonable Sin, is Unlawful; because we know not but God may give him Repentance; which we should desire and Pray for. To Imprecate God's Judgments upon our personal Enemies, for wrongs which they have done to us, is a revenge forbidden. To imprecate to that Cause which sets itself against the Kingdom of Christ in this World absolutely, and against them who are violently set against it, hypothetically, is our Duty: for when we Pray that God's Kingdom may come, we implicitly Pray, that Satan's Kingdom may be ruined.

V. BY Blasphemy. Blasphemy is any reproachful reflection upon God, in regard of any of his glorious Perfections. Of which there are divers degrees. All of which are so far violations of this Precept. Any thing that is spoken against God, which casts dishonor upon him, is certainly a taking of his Name in vain. And this is done, partly by calling in Question any of his Attributes, as his Holiness, Justice, Mercy, Truth, &c. Such as that of Senecherib, Isai. 37.10 • oith 23. Partly, by ascribing anything to God which is unworthy of him. Such is that, Psal. 50 21. Thou thoughtest that I was altogether such anon as thyself. And that, Jam. 1.13. Thus when Men make God no better than an Idol, and speak of him as if he were no greater than a Creature, when they charge him either with Impotency, or Falsehood, or Ignorance, they do therein Blaspheme his Name. And when they reproach Christ, who hath God's Name upon him, by denying his Diety, and making him a mere Creature, or not acknowledging him to be the Eternal Son of God, they dishonor him by Blasphemy. On which account Paul acknowledgeth, 1 Tim. 1.13. Who was before a blasphemer.

VI. BY ascribing any of the Divine Titles or Attributes to any meet Creature. That these do belong to the Person of Christ is certain, for he is God, Phil. 2.6 Who being in the form of God, thought it not robbery to be equal unto God. The Perfections or Attributes of God are vulgarly distinguished into Incommunicable, and Communicable: By which we are only to understand, that the word used to express them, are some, proper to be ascribed to God; others are used, • oth of God and the Creature, by a kind of Analogy. But in these there is an infinite disproportion. Now the vanity of Men doth herein woefully discover itself, and their profaneness horribly appears, when they give that honor to the Creature, which belongs to God only. And herein the vile Adulation of sinful Men, discovers itself, in giving flattering Titles to such as they would insinuate themselves into: And how easily doth this profaneness steal 〈◊〉 to Men's Pen •• yricks. God challengeth the Glory of his Name unto himself, with jealousy, Isai. 42.8. I am the Lord, this is my Name, and my glory will I not give to another, neither my praise to graven images. When therefore Men ascribe to their fellow Creatures, Infinity, Eternity, Omnipotence, or Omniscience, they reflect dishonor upon God, by making a Second Being equal to him, in any of these Perfections: And yet, how hath the vain Oratory of Men, soothed up Princes in this respect. And to ascribe Wisdom, Justice, Bounty &c. to any in the abstract, to call such an one Wisdom itself, Justice itself, &c. comes under the same Crime. And for Men to accept of such flattery, is highly provoking to God, Act. 12 21, &c.

VII. BY an Hypocritical Prof •• ss ••• . An Hypocrite in Religion, is one that professeth himself to be a Servant of God, and pretends to his Worship, to trust in him, to submit to him, and he takes God's Name into his mouth, but mean while, he doth it with a false Heart, and is insincere in all that he doth; he hath an Idol in his Heart all the while. Now, though God is not mocked, because he knows, and will call such to an account, yet there are none in the World that do offer at a greater Mockery than this is. The Hypocrite in Heart doth despise God, else he could not be an Hypocrite. And for this reason God is so frequently in his Word denouncing his severe Menaces against Hypocrites as the worst of Men, and such as do most grievously provoke him.

Secondly, IN respect of God's Ordinances. Which are an appointed Medium, for our Communion with him in this World. This Command is violated,

1. BY a Neglect or Contempt of these O •• nances. God imparts himself to his People by his Institutions, and for Persons either 〈◊〉 reject them with Contempt, to reproach th •• as things of no value, to speak against th •• as things that are needless; or to take 〈◊〉 heed to attend upon them, according to God Command, is to despise God. They who •• der a pretence of listing up Spiritual 〈◊〉 munion with God, do throw dirt upon 〈◊〉 the outward Means appointed in the Go •••• do certainly take God's Name in vain. P •••• reflect upon them, is to reflect upon the Author and Institutor of them, who is God himself And for such as live where the Mean • of 〈◊〉 are to be enjoyed, and regard not to wa •• 〈◊〉 them, but frame all excuses to absent 〈◊〉 selves from them, do thereby depreciate 〈◊〉 Wisdom and Sovereignty of God: Country to Lev. 26.2. Ye shall keep my sabbaths, and •• verence my sanctuary: I am the Lord.

2. BY careless and unsuitable attending the Ordinances. There is Contempt as will 〈◊〉 this, as in the other. There is an it reve •••• management of ourselves about the Ordinances, which shows the Contempt of th •• 〈◊〉 really as the rejecting them. Ordinance 〈◊〉 be abused as well as neglected. And whatsoever is contrary unto, or defective 〈◊〉 th •• due respect which is called for in the •••• vance of these Duties, is here forbidden. 〈◊〉 this so done in three respects.

1. BY rusking upon Ordinances without the Preparation. It is indeed the duty of Ch •••• ans to maintain holy frames, by which 〈◊〉 may be disposed for any Solemn Service ••••• called to it. Hence to turn their b 〈7 letters〉 any occasion for it under such a pro •••••• vain & unjustifiable. But on the other hand, for Christians to take no time to call th •• selves up to Meditation on the things 〈◊〉 are setting about, and to get in a 〈◊〉 to meet with God in the ways of 〈◊〉 •• pointment; but to go the House of 〈◊〉 , and hear the Word, and fit at the Lord 〈◊〉 , with a common frame of Spirit, is •••• ect of this Command. I am sure the 〈◊〉 could make such a Profession, Psal. 57.7. • y heart is fixed, O God, my heart is fixed, 〈◊〉 • od sing and give praise. And the neglect 〈◊〉 , argues that we have not that venerable them of God, that is his due.

2. BY all manner of Irreverence i • 〈◊〉 intending upon the Ordinances. And th •• •• there in our Hearts or Gestures. If we ••• y our Bodies, and leave our Hearts behind is, we break this Command. Ezek. 33.31. And •• y come unto thee as the people cometh, and they •• t before thee as my people, and they bear thy words, but they will not do them: for with their ••• th they show much love, but their heart g •• th after their coverousness. If we come to as Ordinance, and do not carry in our minds the Presence of God with his Appointments, and accordingly regard it not; when we • ech •• that we have only to do with Men, and not with the Great GOD, and hence are not ••• ed with this Thought: when we suffer our Eyes 〈◊〉 rove, • nd Thoughts to go out with them to •• her Objects; when we use irreverend •• res in the House of God, or at any Religious Duty; when we Sleep at an Ordinance; 〈◊〉 we Whisper together and Laugh, and 〈◊〉 thus from the Duty in hand: When 〈◊〉 receive the Warnings, Counsels, Reproofs •• red with Prejudice: When we are weary 〈…〉 wish the Ordinance were over, by reason of a low esteem we have for the Truth 〈◊〉 in it: We hereby show a want of the 〈◊〉 of God.

〈◊〉 . 〈◊〉 a neglect to improve the Ordinances to the 〈◊〉 or Purposes of them. God comes in 〈…〉 instruct and corroborate us in our 〈◊〉 . There is therefore an after-use to be 〈…〉 these, by which only we can glorify Godly them. When therefore all our Zeal 〈◊〉 •• eligion terminates in the bare formal •• dance on the Ordinances, and though 〈◊〉 seem to be a little raised and engaged in 〈◊〉 time, yet we go away, and leave all our 〈◊〉 and Affection behind us. If we do not •• e God's Counsels for our after Practice, 〈◊〉 accordingly endeavor to live the Truths which we have been taught; if we do not 〈◊〉 • is Warnings so as to be awed by them, 〈◊〉 more watchful to ourselves afterwards 〈◊〉 Conversation: If we are not allured 〈◊〉 the precious Promises to more deligent 〈◊〉 delightful serving of God; we are as 〈◊〉 , as foolish and lewd as before, and regard 〈◊〉 • o • we live, but possibly are more bold 〈◊〉 ; we therein do abuse the Appoint •• of God, and pervert them from their 〈◊〉 ese; and because his Name is on them, 〈◊〉 thereby dishonored, and his Name pro •• . In a Word, when Men make the Ordinances, instead of an • help to New Obedience 〈◊〉 encouragement to a vain Conversation, 〈◊〉 • over to any manner of Wickedness, 〈◊〉 grievously transgress the Third Command. 〈…〉 , Mat. 23.14. Ye devour widows houses, 〈◊〉 for a pretence make long prayers.

•• D let us be very heedful to ourselves 〈◊〉 account: For as there is a grievous •• de in our corrupt Nature to this Sin, 〈…〉 is no little hazard in our thus do •• And if thus we take God's Name in 〈◊〉 we thereby not only hinder ourselves of the profit, which otherwise we might get 〈…〉 •• eans of Grace, but we shall incur the 〈◊〉 Displeasure, and stir up the holy In •• ion of that God against us, who will 〈◊〉 that his Name should be thus tramp •• upon by those that pretend to a Venera •• of it.

SERMON CLXVI.

•• lie: IN respect of God's Word: In which he hath recorded his Name, and 〈◊〉 discovery to us of his holy Pleasure, 〈◊〉 given it to us for our directory to guide our feet in the path of Peace, and excite us to his Fear and Service. Here this Command is broken,

1. BY reading or speaking of the W •• d with 〈◊〉 common fra • e of Spirit. We read, in Psal. 138. 2. Thou hast magnified thy word above all thy name. And that is one thing that belongs to the Character of a godly Man, Isai. 66 2. H •• trembleth at God's Word. For Men therefore to apply themselves to the Holy Scriptutes, with ordinary thoughts or ipinions of it, and pay no more deference to it, than they do 〈◊〉 Writings merely human, is to undervalue it, and to forget the Author of it: it is to put a slight upon the Divine Oracles, and that is nothing less than to profane them, and not to look upon them to be, as indeed they are, the Word of God.

2. BY careless neglect of Reading & Hearing the Word of God God doth by his Word impart to us his Counsel, and hath made it to be the great Medium of our acquainting ourselves with him, and maintaining that Fellowship with him in which our present Blessedness doth consist: It is that from which we are to take the direction for the right ordering our whole Lives, if we would serve God aright, and know the way of our Peace. Hence that, in Joh. 5.39. Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me. For Men therefore, either to live without Bibles, or let them lie mouldering by them, without making them the man of their Counsel; either not to read them at all, or not to meditate on them frequently, is to despise Communion with God: it is to undervalue God himself, yea, to live without God in the World; which must needs be prodigious profaneness: for this Command is broken by Omission as well as Commission.

2. BY not giving a divine Credit to the Word of God. This Word is God's Testimony, and we are to receive it as such, and by so doing we honor God, Joh. 3.33. He that receiveth his testimony, hath set to his seal, that God is true We therefore greatly dishonor him, when we do not thus do. Nor is it enough to pay an human Credit to it, or entertain it merely with an historical Faith, as we do the Writings of Wise, Intelligent, and Faithful Men: but if we do not look upon it to be given by the Inspiration of the unerring Spirit, with whom it is impossible to lie or deceive; and thereupon adventure our trust yea our Souls upon it for Eternity, we cast reproach upon that God whose Word it is. Hence that, 1 Joh 5.10. He that believeth not God, hath made him a liar, because be believeth not the record that God gave of his Son. And what horrid profaneness is this?

4. BY denying, and much more making a ridicule of revealed Religion. Revealed Religion, is that of God which is made known to us in the Holy Scriptures; in all of which, and in every part, the way of Life is declared to us. When therefore we call the Truth of these in question, deny the possibility of the things, or flo • t at them as if ridicalous, •• tura them all into m •• Allegories and uncertainties they herein highly reproach the Author of them. It is the complaint which God makes of that People, Hos. 8.12. I have written to him the great things 〈◊〉 my l •• , but they were counted as a strange thing. i. e. they were Riddles, inextricable Mysteries contemptible Fables, fit to be believed by • o • e but such as had forfeited their reason, •• d therefore to be despised by Men of Understanding.

AND here we may take up a bitter Lamentation over the Deism which so horribly prevails in this p • riloes Age that we live in; in which there are so many that employ all their Wit & Malice, to droll upon the Scriptures, and re • der them as senseless, •• i • tellegable and selt-contradicting: and persuading us, that it is to unman ourselves, to suffer our Reason to be captivated by the Mysteries revealed in the Word of God. And how far they have gained upon the pride of Men to dethrone the Scriptures, and s • t up the D •••• of depraved Reason in the room of them, and offer up to their Shrines, and pay their Devotions to that: Which is none of the least reasons of the horrid deba • cheries with which the Christian World is overspread.

5. BY ch • sing any part of the holy Word, in a ••• ular way. How common a thing is it grown among vain Men, to make their facetions and drolling Discourses from the Word of God? When M •• either make a jeer at, or fetch their jells from the Holy Scriptures; when they use any portion or expression of the Word in a jeering way, by taunts or girds; for which the Prophet in the Name of God reproves & threatens them, Jer. 23.33. &c. And when Men seek to make sport to themselves and others, by using of the words of Scripture to set out their Merriment, as if the Word of God were for Men to play withal; they hereby violate this Command. And how many are there, who never count themselves sufficiently witty, unless they are thus profanely wicked?

6. BY perverting of the Word of God, for the establishing and maintaining of false Doctrines. When wicked Men profess Principles, unsound, erroneous or heretical, and go about to force in the Word of God to the patronage of them, and accordingly strain it to a sense contrary to the analogy of Faith, and contradictory to itself; this is an horrible abuse of it. When Men go about to torture the Scriptures, to make them to confess things which they abhor, is an Affront offered that carries the highest indignity in it. And yet how many are there that so do. 1 Tim. 6.5. For indeed, hereby they reflect upon God, and make him the Patron of Error and Blasphemies; yea, to be rash and ignorant, not to know his own Mind, and to contradict himself; than which, what greater indignity can be offered to the Alwise God?

7. BY misapplying the Scriptures to them: selves or others. When Men m ••• 〈◊〉 wrong practical Judgment of the Woe •• of God they do abuse it: As when they misapply the Promises to themselves, and 〈◊〉 Comfort from them, when it doth not be •• to them; or apply the Threatenings to t •• Neighbors when provoked, which they 〈◊〉 no just warrant for from the Word of God: or when they encourage wicked Men in 〈◊〉 lend Courses by the words of the Scripture falsely applied: Thus also when th • y 〈◊〉 any sinful action or course from the 〈◊〉 when it indeed condemns it; 〈◊〉 when 〈◊〉 take offense at that in others, and 〈◊〉 them for it, which the Word hath 〈◊〉 •• bidden, but it is either a lawful Liberty 〈◊〉 possibly a Command: To approve that •• i •• God hates and forbids, or to find fault 〈◊〉 that which he both condemns and ab •• s 〈◊〉 to justify this Sin by the Scriptures, is 〈◊〉 take his Name in vain.

Fourthly IN respect of God's Works. 〈◊〉 these he makes himself known to us; and 〈◊〉 he is to be Reverenced in and for then, 〈◊〉 there is a carriage towards them in which 〈◊〉 may discover our irreverence; which is 〈◊〉 here forbidden, viz.

I. WHEN we do not give to God the 〈◊〉 of his Work of Creation. God hath made 〈◊〉 selt known by giving being to the World 〈◊〉 all things in it; and they do all of them 〈◊〉 upon them the impressions by which • e i • 〈◊〉 be known and glorified. We are there •• told, Psal. 19.1. The heavens declare the 〈◊〉 of God: and the firmament s •• weth •• s 〈◊〉 work. And Rom 1.19, 20. Because that 〈◊〉 may be known of God, is manifest in th •• 〈◊〉 God hath shown it unto them. For the 〈◊〉 things of him from the creation of the 〈…〉 clearly seen, being understood by the things 〈◊〉 are made, even his eternal power and 〈◊〉 so that they are without excuse. Now i • this regard we dish •• ur God in two points.

• (1) WHEN we do not acknowledge 〈◊〉 to be the Author of these Works, but ascribe •• en to some other prime Cause. The Works of Creation are glorious. He then who gave being to them, must needs be discovered to be 〈◊〉 by them. His Name is e • graven on th •• and therefore to erase that, or put 〈◊〉 instead of it, is to disgrace him, and the way to extinguish his fear. Herce that, Jo • . 2 • . Fear ye not me saith the Lord? will ye 〈◊〉 • re • ble at my presence, which have placed 〈◊〉 s •• l for the bounds of the sea, by a • erpe •• l d • cr • e that is cannot pass it; and though •• e •• s thereof toss themselve; yet can they not p •••• l; though they roar, yet can they not pass over is. To say the World is Eternal, or to ascribe its Original to sat, or to chance, or any being besides him, or in partnership with him, is to advance them into his Throne, and give his Glory to them, which is both Idolatry, and a robbing him of his Glory, and contrary 〈◊〉 that Reverence which is d • e to him.
• (2) WHEN we neglect to observe his P •• fections which shine forth in them, and to g •• y him accordingly. God hath left a legible Cha ••• er of his Divine Attributes on these Works of his, which may be read and understood by the improvement of Natures light: and there is not the most ••• p ••• able Worm, but bears this stamp un •• it. His lin • ite Wisdom, Power and Goodness are relucent in them; and they carry with them powerful Alcoves to excite us to live, sear, & serve him. And is becomes out duty to learch after these Per •••••• s in them, and adore him accordingly. Psal. 111.2. The works of the Lord are great, s •• ght out of all them that have p •• es • re therein. And therefore not to do so, is to despise him.

2. WHEN we do not acknowledge i •• in his 〈◊〉 of Providence, but ter ••••• c • r selves 〈…〉 selves, or since other s ••• nd being. The 〈◊〉 F ••• ciency of God in all the Things t ••• re done in the World, calls for our A ••• tion. Jer. 10.7. WE could not fear thee, 〈…〉 of ma •• us? for to thee 〈…〉 appertain: 〈◊〉 c •• e ••• ng all the wise n •• of the nation, and in all their kingd ••• s there is none 〈◊〉 unto thee And there is a fearful threating against such as do not regard them, Psal. 〈…〉 . God the • is not revetenced by those, 〈◊〉 though they see the things, yet do not 〈◊〉 the Maker of them, but let them come 〈…〉 without any remarks. When we as •• e all the Changes that fall out in the 〈◊〉 to meet Casualty, or lud • brious Fortune, 〈◊〉 look no higher than Creatures in them. 〈◊〉 accomplish any Undertakings, we aff • me know selves, and • ay with him, D •• . 4.20. 〈◊〉 spake and s ••• , Is not this gre • t Baby •••• I have b •• it for the house of the kingdom, 〈◊〉 might of my sower, and for the honor of •••••• sly? Hence we have that caution Jer. 〈…〉 . Thus saith the Lord. Let not the wise ••• glory in his wisdom, neither • et the mighty ••• glory in his might, 〈…〉 crich • minglory 〈◊〉 tubes. But let him that gl • ri • th glory in 〈…〉 he understand • th and kn • we •• me that 〈◊〉 the Lord which exercise living kinsness, 〈◊〉 and righteousness in the earth: for in 〈◊〉 things I delight such the Lord. When 〈◊〉 ••• ive any be • ent by the Creature, we 〈…〉 thanks and homage unto that, but not 〈…〉 , whose meet Instrument it was. 〈◊〉 we receive unkindness from these, we the notice of their injury, and seek out • e •• e upon them, but take no notice of Him 〈◊〉 Axes & Hammers they are. We here •• with-hold that due respect from God, 〈◊〉 belongs to him, and so cast Contempt 〈◊〉 his Name.

WHEN we abuse the Merties of God, which •••• ers upon us. God bestows his favors 〈◊〉 Men to engage them to love and honor 〈◊〉 are to serve him there withal. When ••• ere they abuse them, they abuse his •••• ess, and him in it. And this is done.

(1.) IT Intemperance: When we abuse the ••• things of God to nourish our carnal lusts 〈◊〉 . It is true, Intemperance itself is a ••••• nst the Second Table; but considered, 〈◊〉 kindness is hereby abused, and turned into wantonness, and we dishonor him by his our Works, to it is presaness, and a violation of this Command. For, when we serve Sin with that which we are bound to serve God with, we cast contempt on his Name and despise his Command, who hath bidden us to serve him with our Substance, and improve all that we have to help us to do it with cheerfulness.

(2.) BY Carnal Security. When we make these things which are given us by God, to be our God's; and put them in his place, by trusting in them, and fortifying ourselves with them against him, and think we can live well enough without him under the shadow of these. This is an abuse of them, and highly reflects upon him. This therefore is given as the Character of ungodly Men, Job. 21.13, 14. They spend their days in wealth, and in a woment to down to the grave. Therefore they say unto God, Lepart from us: for we desire not the knowledge of thy ways. And is one great Article which God draws up against those proud Men, Isai 26.14. Wherefore • ear the word of the Lord, ye scernful men that rule this people which is in Jerusalem. When Men eat and are full, and then forget God, as those are charged, Hos. 13.6. According to their pasture, so were they •• lied: they were filled, and their heart was exa • ted: therefore have they forgotton we. This is an high affront.

(3.) BY Unthan • ul •• ss, We receive kindness from God every day, though' we deserve none at all from him; but we confess not our Obligation, not think ourselves beholden to him; and so do neither confess it to him, nor judge how we may make suitable, returns for it: This is base •• gratitude, and what God chargeth on the very •• eathen, as a thing highly pro • oking to him, Rom. 1.21. And for which he expostulates with that ungrareful People, Deut. 32.6. Do ye thus requite the Lord, O 〈◊〉 so • eep •• • n • unwise? is not he thy s • there that hath bought th • e • ? hath be not made thee and established thee? And is far from c • m •• g to that gracious frame of the Psalm 〈◊〉 , Psal. 116.12. What shall I •• nder unto the Lord, for all his ben •• s inward • me? And is directly contrary to the end of these Mer • ies, Psal. 105 ult.

(4.) BY •• rdning our Hearts against his Counsels and War •••• s. God ex ••• cts that his Goodness should lead us to Repentance, but if we are hard • ed by it, we abuse i • . He 〈◊〉 that Expostulation, Rom 2.4, 5. Or desp • sest thou the riches of his goodness, and forbearance, and longsuffering not knowing that the goodness of God • e • death thee to resentance 〈◊〉 but after thy hardness and impenitens heart, treasured up to thyself wrath againt the day of wrath and revelation of the righteous judgment of God. When God's Mercies make us proud too good to be spoken to, so that we cannot hear to be reproved, and stop our ear at all Warnings, and refuse to receive instruction from him, what higher scorn can we cast upon him? This therefore is a complaint which God himself maketh on this account, Jer. 2 • .21.

4. WHEN we murmur against, and quarrel with him under ed • erse Providences. This proceeds from the same root of irreverence with the former; for they that despise God's Goodness, will fret at him, when he lays his afflicting Hand upon him. It is because Men think themselves worthy of, and that God owes them all their good things, that their Hearts rise up against him, and they think and speak reproachfully of him. Which shows the vile esteem they have of his precious Name. And how often were the Children of Israel at this in the Wilderness; and how many cautions are there laid in against it, in the Holy Scriptures? Now hereby we act contraty to our great duty of silent Submission to God, and improving his Corrections to Repentance; for it hardens us against it. Hence those complaints, Jer. 5.3. Thou hast stricken then, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces border then a rank, they have refused to return. And, Isai. 1.5. Why should ye be stricken any move? ye will revolt more & more. And when it ariseth to that, in 2 Kin. 6.33. Behold, this evil is of the Lord, what should I wait for the Lord any longer. Men are then arrived at the height of profaneness. Thus many ways may this Command be violated. For wheresoever God's Name is to be seen, and it is disregared, then it is taken in vain.

QUESTION LVI.

WHAT is the Reason innexed to the Third Commandment?

ANSWER.

THE Reason annexed to the Third Commandment is, that however the Breakers of this Commandment may escape punishment from Men, yet the Lord our God will not suffer them to escape his righteous Judgment.

IT is said, The Lord will not hold him guiltless. The word signisies to cleanse or make Innocent, guiltless. And it is observed, that in Hiphil, it doth not signify to make a Person so, but to treat him as such. The word is sometimes applied to Sanctification, and sometimes to Justification. And here it is used in the latter sense, viz. for the applying of the justifying Sentence unto him. And there is a Meiosis in the words, wherein more is intended than expressed, as is usual in such negative Expressions which are frequently made use of in the Word of God. The meaning is, he will certainly declare him to be guilty, and proceed with him as such. Our Catechism emphatically sets out the intention of it. In which two Things are to be observed,

• 1. A Supposition that such may escape Punishment from Men. And it tacitly points at the Atheism and Presumption of rain Men, who are ready to feed themselves with Conside ••• that if they are not derected and censured by Men, they are secure, and need to fear • od •• ger. This therefore is granted. And it is a thing very observable, that such Sins as 〈◊〉 against the First Table, are little regarded or testified against by human Authority, and particularly those that are breaches of this Command. Many of them indeed lie our of the reach of Civil Censures being covered under the Cloak of Hypocrify. And as for these that are open and notorious, either the • e are no Laws ar •• ed against them, Men ••• dly pretending, that the Legislative Power of Civil Rulers, extends only of Second Table Duties; or if there be any such, they amount proportioned to the merit of the Offence, but to the supposed damage which humare Soti • ty may suffer by them, which they think it but little; which makes vain Men think it no great Sin to dishounour God, by rain S ••• ing. Cursing, or using of God's Name lud ••• cusly; or because thes things are grown so common and customary, that such p •••••• Persons are little taken notice of, and th •• be but few that date give their Te •• i •• y against it, because they themselves are •• volved in the same Guilt. Now the wi ••• ness of Men's Hearts takes advantage by 〈◊〉 impunity, and because the fear of God is •• t before their eyes, and they have little O •• sion to be afraid of Men, they are imbol •••• thus to transgress.
• 2. AN Assertion to take off the force of this Suppsition; They shall not escape the righ ••• Judgment of God. And this is the empl ••• of such discrete Propositions, and the 〈◊〉 of it is, that it is but a poor Arg ••••• of Impunity, because we can avoid Civil P ••• ties, if mean while God stands armed 〈◊〉 Vengeance, to execute upon all such 〈◊〉 Persons. And that he so doth, we a • •••• y assured. Here then let us observe,

  1. THAT God is the Supreme Go •••••• of the World. Tho' he hath put Men 〈◊〉 of Authority, and requited of them to 〈◊〉 present him, in executing of righteous Judgments upon the Transgressors of his Law, yet he hath not left it so in their hands, but that he looks after it; and though they 〈◊〉 defective in their duty, yet he will appear to be a Righteous Judge, Psal. 11.7. For the eighteous Lord loveth righteousness, his c 〈7 letters〉 doth behold the upright. Hence that of 〈◊〉 , Gen. 18.25.— Shell not the judge of all the •• th do right?

  2. THAT God is jealous for his Grous N ••• . He therefore in the former Command calls himself a jealous God. See also, •• ed. 34.14. For the Lord, whose name is Jealous, is a Jealous God. God must have a last E • d in all his Works of Efficiency, and that could be 〈◊〉 other but his own Glory, Prov. 16.4. 〈◊〉 Lord hath made all things for himself: yea ••• the wicked for the day of evil. Rom. 11.34. 〈◊〉 of him and through him, and to him are all things: 〈◊〉 whom be glory forever. He therefore will 〈◊〉 lose for want of looking after it: and because be can rec • ver it in despite of all that would • ob him 〈◊〉 it, he will do so. He himself hath said, Isai. 42.8. I am the Lord, that is my Name, and my glory will I not give 〈◊〉 another. And he will be as good as his ••• d. And because he knows that finful Me • , who were appointed actively to glorify him, have fallen short of it, he watchfully looks after them, and will call them to an •••• nt for it.

  3. THAT God s • es and knows all the Affronts 〈◊〉 sinful Men 〈◊〉 to 〈◊〉 great Name, and 〈◊〉 highly rev •••• 〈…〉 . Oftentimes Men • e not, nor know 〈…〉 things, so that it they would, they have 〈◊〉 the advantage to 〈◊〉 a Te 〈7 letters〉 〈…〉 ; but God is a • hye and • ar W ••• ess of all the 〈◊〉 tha • ar • thus •• ered to his Glory. The 〈…〉 thi • C • mma • d do reproach 〈…〉 F • ce; 〈…〉 is th • refore greatly i •• ease • d be it; they by such Sins dare him, b • d a ch •• lenge to 〈◊〉 , and he is displeased hig • lie by them.

  4. THAT 〈◊〉 God will • cr • ainly, s •• ner orther, rec • ves 〈◊〉 Glory of such. If they pro •••• his Name, he will sanctify it, •• ek 36. 〈◊〉 • 3. And therefore, though p • ssibly they 〈◊〉 • or a while • not only escape the Pe •• lty 〈◊〉 Men, but also prosper in their wickedness, and God himself seem to take no notice 〈◊〉 them, but let them alone; yet he will 〈◊〉 the Occasion to let them know to their 〈◊〉 , that his j •• lous Eye did not slumber, 〈◊〉 50.21, 22. And 〈◊〉 observe,

  • (1.) THAT they are every moment exposed 〈…〉 Veng •••• . T • ey have no sa • ety, 〈…〉 always in da •• er. O • every such Person it may be • ai •••• . J • b. 1 • . 〈◊〉 . He run 〈◊〉 him, even on 〈◊〉 ne • k, 〈◊〉 the th • e: 〈◊〉 of his 〈◊〉 . A • d certainly he who 〈◊〉 the l • sts t • c • ntend with the Great 〈◊〉 is highly d •• i • g, and hath no reason 〈◊〉 hope that he shall e • c • pe. For whoever 〈◊〉 God and Pr ••••• ted? And therefore 〈◊〉 him that thus • t • iveth with his Maker. The Curse of God is out against them, the 〈◊〉 of Ve • ge • ce • s up to cut them off and 〈◊〉 is nothing but. Ath • trary Patience that 〈◊〉 it back. For we are told, Psal. 7.11. God is angry with the wicked every day.