The Law Unsealed, Treatise · Commandment 3

The Law Unsealed · Treatise · Commandment 3

p. 77The third Commandment.

Exod. 20. v. 7.

Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltleſs that taketh his Name in vain.

THis Command the Lord preſſeth with a threatning, that it may be known that he is in earneſt, and will reckon with men for the breaches of it: The ſcope of it, is, To have the Name of the Lord ſanctified, hallowed, and had in reverence by all his people, and ſo every thing eſchewed that may be dishonourable to that Holy Name, and which may make him, as it were, contemptible; this ſcope is clear from Levit. 22. verſe 32▪ Where having forbidden the prophaning of his Name, he addeth this poſitive precept, as oppoſite thereto; …ut I will be hallowed among the Children of Iſrael; So then, its that he himſelf may be hallowed and had in reverence amongſt them, as Pſalm 89▪ 7. and 111. 9. And ſo this Command is much more extenſive then at firſt view it appeareth; the ſcope thereof, being to keep the heart in a holy awe and reverence of God, and ſo in a holy way of uſing, and reverent way of going about every thing which concerneth Him.

For more clear handling of it, let us conſider. Firſt, What is meant by the Name of God. Secondly, What is meant, by taking that N me of God in vain.

1. By the Name of God, is often underſtood God himſelf; for to call on Gods Name and on Himſelf are one. 2. Properly hereby is underſtood his Titles, attributed to him in Scripture; as God, Jehovah▪ he Lord, Holy, Juſt, &c. or ſuch Titles as ſignifie that excellent Being which we call God. 3▪ More largely it is taken for whatſoever he maketh uſe of, for making of himſelf known, ſeeing other wayes he hath no name; but what-ever Title He taketh to himſelf, or what-ever thing he maketh uſe of, thereby to make himſelf known, that is his Name; ſuch are 1. His Attributes, Mercy, Juſtice, Omnipotency, &c. which Exod. 34. 36, 37. are called his Name. 2. His Word or Goſpel, called his Name, Acts 9. 15. 3. His Ordinances, Sacraments, Matth▪ 28. 19. Diſcipline and Cenſures, which are the exerciſe of his authority, Matth. 18. 20. 1 Cor. 5. 4. 4. Prayer is a piece of his Name; He is a God that heareth Prayer, Pſalm 63. 2. 5. His Works, Rom. 1. 20, 21. 6. All his worship, Deut. 12. 5. Exod. 20. 24. 6. Lots. Acts 1. 26. By theſe God maketh himſelf (when he thinketh fit) known in his Will, as he doth by his Word. 7. Profeſſion of ſubjection to him; ſo they that profeſs this, are ſaid to be at his Name, and it should be reverently uſed, as all actions which make himſelf, or his Will and Decree (which is himſelf) known, as Lots do, Prov. 16. 33.

By all theſe God is to be known, and ſomething of him may … and … take under Name here all theſe to be comprehended: The firſt; becauſe the ſcop… is to Hallow himſelf in Obedience to all that he Commandeth, as appeareth, … 22. 3…. 32. and the firſt Petition in the Lord's Prayer, Hallowed …e thy Name, be… compared with the other two that follow, cleareth it. The ſecond is propeth and primarily in the very letter here underſtood. The third cometh in by nat… conſequence for attaining the ſcope of the Command, ſo that there is neither word nor work of God, but all relateth to this

The Second thing to be cleared, is, What is meant by taking his Name in v…i… ▪ To take his Name (as it's Pſal. 50. 16. and 16. 4.) is to mention any of thoſe things before ſpoken of (which are ſo many pieces of his Name) or any way to meddle with them in thought, word, or deed, as by writing, or otherwiſe: In vain dot… not only comprehend, 1. Falſe Swearing, or Blaſpheming, Charming, and wh… is wrong as to the matter: Nor 2. Only propane abuſing of the Lords Name when the matter is right, by raſhneſs, precipitancy, frequency in Swearing: Nor 3. Doth it only mean unneceſſary Swearing when it may be forborn: But 4. I… vain is alſo when it's not mentioned or made uſe of to good purpoſe, that is t… God's hononr, the edification of others and of our ſelves; ſo when ever Gods name is any way medled with without fruit, its in vain.

The ſcope of this Command then we take to be, To preſs the manifeſting of reverence to God. 1. In a high eſteem of his holy Majeſty. 2. In a reverent uſe of all his Ordinances in the right way appointed by him. 3. In a good Converſation adorning this doctrine of the Goſpel, and keeping his bleſſed Name, tha… is named over us, from being evil ſpoken of, or contemned by others, becauſe o… us, Rom▪ 2. 24. 4. And more eſpecially (that God may be honoured) in a right, reverend, and edifying uſing of his Name in thinking, ſPeaking, praying reading writting, ſwearing, vowing, &c. and abſtaining from all irreverence in theſe, … becoming the greatneſs of God, and uſing each of them reverently, when called to go about them.

If it be asked what the mentioning of God's Name reverently is? take theſe rules to clear it:

1. It is neceſſary that the matter be lawful i… which his Name is mentioned▪ by this all Heretiq…es, Charmers, Curſers, Forſwearers and Blaſphemers, are groſly gnilty of ſinning againſt this Command.

2. It is required that the matter be not only lawful, but important, and of ſome weight: hence Lotting for a thing of nought, or Swearing in a thing of no importance, are an abuſing of the Name of God, and a tempting of him.

3. It is required that the matter be neceſſary alſo; for if a thing may be decided other-ways, it ought to be neither by Lotting nor Swearing; hence in the Hebrew▪ to Swear is ſtill uſed in the paſſive voice, to ſhew that men ought not to Swear, but when they can do no otherwiſe, and when alawful call preſſeth to it.

4. It would be in the manner gra…e, deliberate, underſtood▪ done in judgment▪ Je… ▪ … 3. with fear and reverence.

5. A good end is to be propoſed▪ namely on of theſe three, God▪s Hono… the good of others, or our own neceſſary vindication in ſomething, that ſo it be not taken to no purpoſe.

p. 79There is this difference betwixt this Command and others, in other Commands, God expreſſeth the higheſt degree of every kind of ſin, to ſcare men from the breaches of theſe Commands; here he mentioneth not Forſwearing or Blaſphemy, but taking the Lord's Name in vain which is the loweſt degree of that kind; that by this God may teach us what reverence we owe to Him, and of what …arge extent the Command is, and how careful he would have us to be, leſt we ſhould come upon the borders of any thing that ſeemeth to be a breache of it.

If it be asked, Why the Lord is ſo peremptory in urging this Command, and in preſſing the thing here commanded in the very leaſt?

Anſw. 1. That he may in this ſet out his own Greatneſs, and work a feare and reverence of him in the hearts of his people; therefore will he have them reverently uſing that which concerneth him, that the due diſtance betwixt God that is in Heaven, and Creatures that are on Earth, may be imprinted on us, and entertained by us, Eccleſ. 5, 1. 2, 3. Lev. 22. 31, 32. Pſal. 89. 9.

2 Becauſe his Name, whereby he holdeth forth ſomthing of himſelf; or that infinit excellent Being, called, God, is great, dreadful and glorious, and is ſo to be had in reverence, Pſal, 111. that more than ordinary watchfulneſs ſhould be uſed …n teſtifying our reſpect to it.

3. Becauſe this is the way to curb Atheiſm and Prophanity, which the Devil driveth on by theſe ſteps; firſt to think little of God, and then by little and little to inure men to prophanity, and habituate them to baffle and affront the Name of God: Hence it is that he takes poſſeſſion, mainly, of young ones this way; and hardly ye will ſee any that irreverently middle with the Name of God, but they are groſs, or fall at length to be groſs in other things.

4. God's Name is precious, and given to his people for a great refuge, Prov. 18. 10. therefore will he not have that which is their ſingular mercy to be abuſed.

5. God is a Friend in Covenant, yet ſo as that relation may not in the leaſt wear out his honour and our due diſtance with him. Deut. 28. 58. Its the great and dreadful Name, the Lord our God.

6. Becauſe this honoureth God, and adorneth the profeſſion of the Goſpel before others, whereas …reverence therein diſhonoureth God before them.

For more particular conſidering the matter and breaches of this Commands, we ſhall draw it to theſe heads; and 1. We ſhall ſpeak to what concerneth Swearing, Vowing, or publick Covenanting with God. 2. To what concerneth Blaſphemy. 3. Concerning the taking of the Name of the Lord in vain, in worſhip, private or publick, particularly, how it is taken in vain by Hypocriſie. 4. Of taking it in vain out of worſhip raſhly and unneceſſarily. 5. How it is taken in vain in our converſation, as others are occaſioned or cauſed to Blaſpheme God's Name by our carriage. 6. Concerning Lots, &c. Theſe we ſhall conſider, eſpecially with reſpect to our practiſe.

In ſpeaking of what concerneth Oaths, we would 1. ſpeak of an Oath. 2. Of the Obligation of it, for this Command both requireth Oaths, and the keeping of them, and it may be broken in reference to both.

We would in the entry diſtinguiſh betwixt theſe four. 1. Oaths. 2. Aſſeverations▪ 3. Simple affirmations or Aſſertions. 4. Imprecations or Curſes.

p. 801. Oaths are ſuch as directly invocate God by ſuch like expreſſions, as Be, o… B… as By my holineſs I ha…e ſworn, Pſalm 89. I ſwear by the Lord.

2. Aſſeverations (called vehement Aſſertions) are expreſſed thus, As the Lord live…, As that Light shi…e…, in Conſcience, Faith, &c.

3. Simple aſſertions are ſuch as in truth, truly, indeed, which but ſpeak the thing ſimply, and affirm that to be true or falſe that is aſſerted, and ſo belongeth to the 9th Command only, as ſuch.

4. Imprecations are either directed to ones ſelf conditionally, as if ſuch a thing be truth, th…n l…t me perish; Shame b…fall me, if I do not this or this; or towards others, eſpecially in theſe, Shame b…fall thee, the Devil take thee, a Vengeance on thee, and other expreſſions abominable to mention.

Again, in Oaths which are for confirmation, let us diſtinguish betwixt aſſertory Oaths▪ that do but confirm ſuch a thing to be truth, and promiſſory Oaths, that ingage the perſon ſwearing to the performance of ſuch a thing for the time to come, either abſolutely or with qualifications.

For clearing the matter, take this propoſition, that Oaths in both theſe caſes being well qualified, is a lawful piece of Gods worſhip, and may, and should be made uſe of by his People; this is a clear truth from theſe Scriptures, Deut. 10. 20. Deut. 6. 13. Jer. 4 2.

As for Anabapt…ſts, who deny the lawfulneſs of Oaths under the New Teſtament, we are not now to meddle with them, becauſe there be few in theſe dayes that are i… ſuch an E…rour, We shall conſider 1. What qualifications are requiſite to right ſwearing: Then 2. Clear ſome practical queſtions. 3. Shew wherein this Command i… violate in reſpect of ſwearing.

In an Oath conſider, 1. Its matter. 2. Its form. 3. Its riſe, or mens Call to it 4. The expreſſious its conceived in. 5. Our manner of going about it. 6. Our keeping of it, which followeth after to be ſpoken to diſtinctly.

Firſt, for the matter of an Oath, Aſſ…rto…y Oaths muſt be of things that are. 1. Tru… 2. Weighty. 3. They muſt be ſuch to our knowledge. Again, Promiſſory Oaths mu… be in things juſt and law…ul, poſſible, profitable, and in our power, and which to o… knowledge are ſuch.

2. The form muſt be By the true God, it being a peculiar part of his worship for we can ſwear by none whom we cannot invocate, therefore Idols, Creatures, Graces, &c. a…e excluded here, for none of theſe are God.

3. Its riſe muſt be Edification, that is Gods glory, our own vindication, or … Neighbours good, or the call of a Magiſtrate putting us to it; and it should be uſe… for deciding of Cont overſies, when no other mean of clearing or deciding ſuch a thing is remaining; hence we ſay, j…ratus fuit, he was ſworn paſſively; and the Hebrews have no active wo d for expreſſing it, to let us ſee men ought not to ſwear, b… to be ſworn, or by neceſſity pr…ſſed to it.

4. As to the expreſſions in which it is conceived, or the thing ſworn; its required not only that it be truth to, and in the mans meaning that ſweareth, but that the expreſſions be plain and intell gible to his meaning and underſtanding, to whom the Oath is given; otherwiſe it dcludeth, but doth not clear. Hence theſe two rules are to be obſerved. 1. That the meaning be ſo clear, as may be, and is moſt ordina ily and obviouſly gathered from ſuch words and expreſſions as are uſed. 2. That the expreſſions be according as they are ſuppoſed to be underſtood by others, eſpecially him that exacteth the Oath; for if he mean one thing, and we another, Gods Name is prophaned, and the end of an Oath fruſtrate; much more equivocations in expreſſions p. 81and mental reſervations are to be condemned here, the firſt whereof taketh in Ambiguity in words, the ſecond, a different ſenſe in our thoughts from what ſeemeth to be meaned in our words.

5. As to the right manner of Swearing, theſe things ought to be noticed: 1. That it be in judgment, that we underſtand the thing we Swear, and the nature of our Oath, and him we ſwear by, Jer. 4. 2. 2, Fear and Reverence in going about it, as being in an eſpecial way in God's own ſight; thus, to fear an Oath, is a good property, and the heart would be filled with the apprehenſion of a preſent God. 3. Singleneſs in the end, that it be not to deceive any, but to expreſs the truth truly and faithfully, called Righteouſneſs, Jer. 4. 2. And for the moſt part theſe properties or qualifications may agree to Oaths, Aſſeverations and Imprecations.

For the further clearing of this matter, we would ſpeak to ſome queſtions.

And the 1. Queſtion is, How then differ Oaths from Aſſeverations?

Anſw. They ſhould both be in Truth and Judgment with fear, and when called unto; but in this they differ, that in Oaths we are only to make mention of the true God▪ and ſwear by him, but Aſſeverations may be thus expreſſed, As thy Soul liv…th 2 King. 2. v. 2. 4. 6. and yet we do not ſwear by the Soul of any.

A2d. Question is, What may we Judge of ſuch Oathes, as are By Angels, Saints, Mary, Paul, and By other Creatures, as Heaven, Light, the World, by Soul, Conſcience. &c. Or by Graces, as by Faith.

Anſw. We need not uſe much Curioſity in Diſtinctions▪ For, we conceive them all to be ſimply unlawful. 1. Becauſe none of theſe are God, and ſwearing is a Peculiar piece of his Worſhip, Deut. 6. 13. And ſwearing by any thing what ever it be, which is not God, is condemned, Jer. 5 7. They have ſworn by thoſe who are not Gods. 2. Becauſe we cannot invocate any of theſe, and therefore cannot ſwear by them, ſeeing an Oath carryeth along with it, an Invocation of him we ſwear by. 3. Becauſe they want theſe Properties due to ſuch, to whom this Worſhip belongeth. As 1. Omniſcience, to try whether we mean as we have ſworn or not. 2. Omnipotency. And 3. Juſtice to avenge, if it be not ſo as we have ſworn. 4. Soveraignty, to call the Swearers to a Reckoning. 4. Becauſe it would derogate from the Scope of this Command, which giveth this to God alone, as his due, and implyeth, that he alone hath all theſe Properties in him. 5. Becauſe ſuch Oathes are expreſly Prohibited by Chriſt, Matth 3. 34. Swear not at all, neither by Heaven nor Earth; For, they ſtand in an Inferiour Relation to God, and are his Servants. 6. Becauſe as none of theſe things are God to take Order with us if we ſwear falſly; ſo none of them are ſo ours, as we can lay them in Pledge, for the leaſt Change to be made upon them▪ in Caſe our Oath be not true; none of them can be added unto or diminiſhed from by us. We cannot make one of our Haires Black or White; and therefore ought not to ſwear by …ur Head; much leſs can we quiet our Conſcience▪ or increaſe our Faith, that we ſhould ſo freely ſwear by theſe. That place Mat. 5. …6. cleareth this: For that of Mat. 23. 16, 17. &c. ſpeaketh of the Obligation of an Oath ſinfully made, as to that manner of ſwearing, which yet ſtill bindeth: but it warranteth not the making of ſuch Oaths.

A 3d. Quest. is▪ What is to be judged concerning Aſſeverations: ſuch as, In Conſcience, good Faith, as I ſhall anſwer, &c. as I am a Christian; as I have a S…u… to be ſaved, and ſuch like? Anſwer 1. We think, there is no Queſtion, but if theſe were rightily, and in the due manner made uſe of▪ they might be lawfully uſed, as Scripture cleareth. 2. Yea, we think▪ If any Oaths be made uſe of, theſe would firſt be uſed; and a man may be called to uſe one of theſe, when he is not, directly to ſwear. 3. Therefore▪ we think they cannot be uſed, but in neceſſity when leſs will not ſerve, and ſhould be uſed with Fear, Reverence, Underſtanding, and the other Qualifications: And that therefore they ſin, who in Common Diſcourſe, raſhly and vainly uſe them, which we conceive to be forbidden here; and when they are not Conſcientiouſly uſed, they lead men to a greater Degree of the ſin, here diſcharged: as we ſee ſome begin with Aſſeverations, then idle Oaths; and then Imprecations, as Peter ſinfully did, Mat. 26. Reaſon 1. All theſe Aſſeverations are reductively Oaths, and imply the contrary imprecations in them. Thus, Let me not be eſteemed a Chriſtian, nor have a Soul to be ſaved; which muſt relate to God for executing theſe; therefore, being indirect Oaths, they ought to be uſed as Oaths, and belong to this Command. 2. Becauſe the very end of any vehement Aſſeveration, is to confirm what is ſaid, further, then an ordinary Aſſertion can: Now in ſo far, it is an Oath; it being proper to an Oath, to confirm what is ſpoken, and ſeeing it agreeth with an Oath in the Eſſentialls, they muſt be materially one, though Aſſeverations, be pronounced in another Form. 3. Vain Aſſeverations, are againſt that Rule, Mat. 5 37. Jam. 5. 12. Let your Communication be Yea, Yea, and Nay, Nay, and what-ever is more (i… ordinary Communication) is Evil: And it cannot be denyed but this is more, and therefore needleſs and ſinful. 4. We do not find Aſſeverations, ſuch as My Conſcience beareth me witneſſe, to be uſed (warrantably) by Saints in Scripture; but with great Reverence, even almoſt in ſuch things as they uſed to confirm by Oaths; therefore Swearing is often joyned with them, Rom. 9. 1. 2. 2 Cor. 11. 31. 5. For what end are they uſed? It's either to confirm ſome-thing, or to no end: Beſide, the needleſs uſe of them habituateth Folk to baffle and prophane excellent things▪ and do injure them to prophanity: hence theſe that uſe them moſt are ordinarily leſſe tender in their other Carriage, and it cometh to direct ſwearing at length. If it be ſaid good Faith, ſignifieth no more but in Truth, and without Diſſimulation, (as it's underſtood ſometimes in the Laws,) Bon… Fide, and Mal… Fide. Anſ. Yet Faith is otherwiſe taken in our Common Acceptation, and Words would be ſo uſed, as they are commonly made uſe of by others. 2. If it be not Evil, yet it hath the appearance of Evil, which ſhould be eſchewed and abſtained from, 1 Theſſ. 5. 17. 3. Whatever Good Faith ſignifieth, yet certainly in our common uſe, it's more than a ſimple Aſſertion; therefore, ſhould a man tell me an untruth, and put Bonâ fide, or Good Faith to it, to confirm it; will any man think but he is more then an-ordinary Lyar, againſt the Nineth Command? Yea, would he not be thought Infamous in breaking his Good Faith? Therefore it is more then Yea or Nay, and ſo not ordinarily to be uſed. Yea, we conceive that theſe Aſſeverations will have more weight on Natural Conſciences, than ſimple Aſſertions; and therefore the Challenges of dealing Falſly in theſe, will bite and and wound the Conſcience, much more ſharply than falſifying ſimple Aſſertions, which ſpeaketh out this; that they are nearer of kin unto, and more involved i… this Command, than at firſt appeareth▪

p. 83The 4. Question is, What may be ſaid of Imprecations? Anſ. Diſtinguiſh betwixt ſuch as one uſeth againſt himſelf; as, Let me not ſee Heaven i… that be not Truth, or the like. 2. Such as are uſed againſt others, (I ſpeak by private Perſons,) as, Shame fall thee, Divil take thee, and the like; which are either Conditional, as, If thou do not ſuch a thing, &c. or abſolute, without any ſuch Condition. We ſay then, 1. That keeping the Qualifications, formerly mentioned, and required to an Oath; one may in ſome caſes lawfully uſe ſome Imprecations, even to ones ſelf, the Scriptures having ſuch Patterns in them; but with great Caution, Circumſpection, and Tenderneſs.

2. Curſing of others by private Perſons, out of Paſſion or Revengs, is ſimply prohibited, and that is ſeveral Reſpects. For 1. It derogateth from the Glory of God, if He be therein invocated in making Him ſubſervient to our Paſſions, and to Execute our Revenge; or if He be not Invocated in theſe Imprecations; it's worſe, becauſe the Devil, or ſome other thing is put in His room▪ 2. It derogateth alſo from that love we owe to others.

3. As mentioning the Devil in ſuch Imprecations, as Devil a bit, or Fiend, a Body, or ſuch like, it is moſt Abominable: For thereby the Devil is employed in Gods Room, and God is forſaken; becauſe there is no ground to exſpect a hearing of ſuch a Suit from Him, and ſo you betake you to the Devil, praying him, employing him, reverencing and worſhipping him; as if he were juſt, to Executer your Judgement, when God doth it not: And ſometimes by ſuch Imprecations; you call on the Devil who is the Father of Lyes, to witneſſe a Truth. Ah! How Ahominable to be heard amongſt Chriſtians! Men need not go to the Wild-Indians, nor to Witches, to ſeek Worſhippers of the Devil! Alas! There are many ſuch to be found amongſt Chriſtians! How ſound theſe Words? What Devil now! The Meckle Devil, &c.▪ It is Horrible to mention, that which goeth out of ſome Mens mouths without any fear! What can be the Reaſon that Chriſtians thus Worſhip the Devil, and ſwear by him, as Iſrael did by Baal?

There remain yet ſome things concerning Oaths, eſpecially Promiſſy Oaths to be cleared. As 1. How Promiſſory oaths differ from an Aſſertory Oath.

And 1. They agree in this, that Truth is the Scope of both. But. 2, They differ in this, that Aſſertatory Oaths, have but one Verity, to wit▪ That the thing be, in the Preſent time, true as the man ſayeth or ſweareth: But Promiſſory Oaths have a Twofold Verity, to wit; One preſent, that the Swearer meaneth what he promiſeth. 2. That for the time to come he ſhall endeavour, effectually to make the thing Truth which he ſayeth and ſweareth: The Firſt is only a Truth in the Perſon; The Second is alſo a Truth of the Thing or Matter.

2. We would difference Vowes from Promiſſory Oaths. Vows have God both for Party and Witneſs. Oaths may have ſome other for Party, but God for Witneſs, to the giving an Oath or Promiſe to ſuch a Party: Yet in ſome things there is a great Affinity, as to the matter, in both.

Concerning Promiſſory Oathes▪ we may enquire. 1. Concerning the making of them. 2. Concerning the Obligation of them; That a Man may make ſuch Oaths tying himſelf to ſome things in which he was before free; is without all Controverſie, and clear in the Scripture. Concerning ſuch Oaths, it may be enquired. 1. In what Matter. 2. On what Occaſions. 3. With what Conditions, they may be engagedin.

p. 84And 1. For the matter of them; they may be in three ſorts of Matter. 1. In ſuch matter as is Morally neceſſary▪ as the Fearing, Serving, Worſhipping the true God▪ &c. So was Jacobs Oath and Vow, Geneſ. 28. 20, 21. That the Lord ſhould be his God. And many of the Covenants mentioned in the Old Teſtament; and Davids ſwearing, Pſalm 119. 106. To keep Gods Statutes.

2. There is a Civil lawful good Matter; ſuch as Duties to Superiours, or to make ſome Obligation we owe to others forth-coming; or to return and requite ſuch a particular good turn to one. Such are Oaths of Allegiance to lawful Superiours: Such did the Spies ſwear to Rachab, Joſhua 2. 12, &c. And David to Jonathan: and that theſe are Lawful, having due Qualifications, cannot be denyed.

3. There are ſomethings indifferent; as Eating, or abſtaining from ſuch and ſuch Meats or Drinks, or on ſuch and ſuch dayes: and although the thing be not ſimply unlawful, yet Oaths therein would be engaged in, with much Prudence, on ſuch Grounds, and with ſuch Qualifications and Conditions, as may make it appear▪ the Swearer is not uſing the Name of God unneceſſarily, and that he cannot otherwiſe gain his Point: Nor ſuperſtitiouſly to make it appear, that he doth not bring his Conſcience under a Yoak of Will-worſhip. One of which wayes ordinarily men fail, in theſe Oaths; and ſo they are neither to Gods Honour, nor others good: and therefore ſuch Oaths are either rarely to be ingaged in, or not at all.

Next, ſuch Oaths as to the occaſions of parties ingaging in them, may be divided into theſe three.

The 1. is, When we ingage in Publick Oaths and Promiſes ſolemnly, when Authority calleth us to it.

2. When the Edification or Satisfaction of another in private calleth for it. There are ſometimes when a Chriſtian may be; Yea, is called to it, for gaining Credit to ſomething, (that the other is called to believe) to interpoſe reverently the Oath of God, as Jacob did to Laban.

3. One in ſecret may thus ingage himſelf to God, in Lawful and neceſſary things; As David, I have ſworn, that I will keep thy righteous judgements.

Yet in the third place, all theſe Oaths, would ſtill be with theſe Qualifications, mentioned Jerem. 4. 2. Firſt, in Truth, namely, the two-fold Truth before mentioned. 2. In Judgement, that is, with Knowledge and Deliberation, minding and underſtanding what it is we ſwear. 3. With righteouſneſs or juſtice, that is, That it be in things, that are according to the Law of Equity, as well as Piety, neither wronging God, nor others by our Oaths; for Oaths are in themſelves ſtill, Vincula …quitatis, and not iniquitatis: Bonds of Equity and Juſtice, and not of Iniquity and Injuſtice.

There are alſo to be obſerved theſe Tacite or Expreſs Conditions in all Promiſſory Oaths, (and ſometimes it is fit to expreſs them, and ſometimes not;) If God will, and if nothing intervene to hinder, Jam. 4. If I live, and health permit. As much as in them lyeth, they ſhall aim at it, if ſome impoſſibility intervene not. 3. So far as the fulfilling of this▪ ſhall be Lawful; for it can onelyonly tye to Lawful things, and Lawful means and courſes; and this is eſpecially to be underſtood of Indefinite Oaths. 4, While things ſtand ſo; but if the Caſe alter Eſſentially, and p. 85men turn Enemies to the Kingdome or Common-wealth, to whom we were by Oath obliged, to give or ſell ſome-what that we know would be made uſe of, to the Probable ruine or hazard thereof; then its not in our power, Salvâ potestate ſuperioris.

It may be asked, How we ſhall judge of Indefinite Oaths; ſuch as Souldiers give to their Officers, to be obedient to them; or of Oaths in things which are indiſtinct, and the matter not obvious, as Oaths in Colledges, Incorporations, Towns, &c. Where the things ſworn are Complex.

Anſw. Theſe cannot altogether be condemned. 1. Becauſe though a man have not, yea cannot have, a particular and diſtinct knowledge of all Particulars; yet he underſtandeth ſuch Oaths, as binding to all neceſſary and lawful things, as the general Condition requireth. 2. Becauſe he taketh the Oath for the end, and in the ſenſe, that it is Commonly taken, which bindeth in the Eſſential things, pertaining to the being of that Incorporation, but taketh not in, every particular ſtrictly.

By what is ſaid, then: We may, 1. Condemn Oaths in Trivial things, as Oaths in Complements; when men ſwear they will not go one before an other. That men are wellcome to their Houſes: That they will not let them go ſo ſoon: That they ſhall drink ſo much, though it may not be to Exceſs: That they ſhall return ſome petty thing they have borrowed, and the like. 2. Raſh Promiſes, ſuch as are haſtily and unadviſedly or doubtingly made. But ere we come to Particulars; let us conſider what is condemned as Perjury, which is the higheſt Degree.

There are theſe ſeveral ſorts of Perjury mentioned; ſome whereof are more direct and immediate; ſome more mediate and indirect.

The firſt ſort of Perjury is: When one upon Oath aſſerteth as a Truth, that which he knoweth is not a Truth, or doubteth of it: or is miſtaken in it, through his own negligence, not being certain that it is as he ſayeth, whether he affirm or deny: Thus Naboths falſe witneſſes were guilty; and many other Inſtances may be adduced.

The ſecond is: When one promiſeth ſomething▪ which he mindeth not to perform, and confirmeth that with an Oath; he is no doubt Perjured, becauſe there is not a correſpondent verity betwixt his Oath and his purpoſe.

The third is: When men promiſe and intend for the time to perform▪ yet, upon no juſt ground, fail afterwards in performing what they have ſworn. This is Perjury, becauſe there is not Truth in fulfilling the thing ſworn, according to the Oath, Theſe are direct Perjuries.

More largely again, a man may be ſaid to forſwear himſelf. 1. When he ſweareth to perform a thing, which is ſimply impoſſible; eſpecially while he knoweth it to be ſo: For as the former is not a ſwearing in Judgement and Truth; ſo this is a prophane and wicked ſwearing, againſt Light and Judgement, of a manifeſt lye and falſhood: So that betwixt his Promiſe to perform ſuch a thing, and the performance, there is implyed a Contradiction. As for one to ſwear, to be to morrow at Rome, who is to day at Glaſgow▪ the very ſwearing is forſwearing. 2. When one ſweareth an unlawful or wicked thing▪ or confirmeth it with an Oath; like thoſe forty that ſwore to kill Paul; eſpecially if that Oath be contrary to ſome p. 86Duty which lyeth formerly by Oath on the Perſon ſwearing: For, that is not to ſwear in Righteouſneſs and Juſtice: Beſide, that it draweth on a neceſſity, either of breaking that Oath, and …o of being perjured, or of going on to fulfill it; and ſo of being doubly perjured. 3. Men are forſworn and perjured, when they fulfill a wicked Oath, as Herod did, Matth. 14 in beheading John the Baptiſt; for, though he ſeemed not to over-turn, and make void his own Oath, but to keep it: Yet this (as alſo the former) over-turneth and maketh void, the ſcope and Nature of an Oath in general, and is a plain Contradiction to it, and maketh an Oath, which ſhould be Vinculum Aequ…tatis, a Bond of Equity: (there being Nulla Obligation but ad Officium, no Obligation but to Duty,) to be Vinculum Iniquitatis, a Bond of Iniquity: And ſo thwa…teth with the very end wherefore ſuch Oaths are appointed▪ In which reſpect David did better in not executing his raſh Oath, but keeping the general ſcope of all Oaths, when he refuſed not to hearken to Abigails Counſel, even to the Non-performance of what he had ſworn.

It may be Queſtioned here, Whether one man may be acceſſary to anothers Perjury, if he conſtrain him to ſwear, of whom he hath a ſuſpition that he will forſwear?

Anſw. Diſtinguiſh 1. The matter in which, if it be of grave Concernment, or of little Moment. 2. Diſtinguiſh, betwixt the Publickneſs and Privacy of it 3. Diſtinguiſh betwixt Parties, as betwixt a Judge, who is to decide, and a Party that is the Purſuer.

We ſay then. 1. A Party purſuing, in a Particular of his own Concernment; eſpecially if it be of no great Concernment; may, Yea, ſhould forbear preſſing ſuch a Perſon to ſwear, both for ſparing the Party, and for reſpect to the Name of God; ſince he can hardly, in this Caſe, be very hopefull to gain by it.

2. We ſay, (notwithſtanding in ſome Caſes,) that the Judge may admit ſuch to ſwear, eſpecially in Publick ſcandals. 1. Becauſe none can certainly know, but God may conſtrain them to ſwear Truth. 2. Becauſe it is his way, left to decide all Controverſies; and a Judge cannot eſchew it, when it lyeth on him to put a cloſe to ſuch a Controverſie, at which he cannot win by any other means; though great Prudence is to be uſed in proceeding in ſuch a caſe, eſpecially it being of that Nature as is in Scripture appointed to be decided by Oath, as Exod, 22. 17.

The great queſtion is concerning a promiſſory Oath, if in any caſe it may be made void, and ceaſe to oblige, or, in what caſes that may be?

That every Oath bindeth not according to the Letter, we ſuppoſe needeth no reaſons to clear and confirm it: There are two ways in general how the obligation of an Oath promiſſory ceaſeth. 1. When the Oath it ſelf is null, and never had any obligation. 2. When by ſome other thing intervening, there is a looſing from the obligation which the Oath once had.

That it may be clear that, notwithſtanding of this, Oaths are of a moſt ſtrict Obligation, having the great and dreadfull Name of God interpoſed in them; and that many things, what-ever weight be layed on them by men that way, do not looſe from it, ſuch as theſe following which we ſhall put by, in the firſt place.

p. 871. No mans temporal loſs in Goods, Name, or Eſtate, will looſe him from his Oath, nor make it null and voyd, Pſal. 1…. ult. 12. that our ingagment by Oath is to ſomthing of its own nature indifferent, will not looſe us, though there be here no other tye upon us to the thing, and that without the Oath we were free; yet the Oath once engaged in, will tye us, as is clear from that ſame 15th. Pſal. For an Oath is of its own nature Obligatory, and according to Numb. 31. Perſons at their own diſpoſe muſt do even in ſuch caſes as they have bound their Souls. 3. Though we were engaged in the Oath by the deceit and guile of others, the deceit being circumſtantial only, yet if the things be not ſinful, it bindeth us, as is clear in that Oath to the Gibeonites, wherein the deceit was ſuch, 4. Though by fear or violence the Oath hath been extorted, yet the matter being lawful, it bindeth becauſe of the honour of God's Name interpoſed. 5. Though it was ſinful as to the manner, and raſhly made at firſt, as that with the Gibeonites was; yet is it binding, if lawful in the matter, there being a great difference betwixt juramentum illicitum, an Oath unlawfully come under as to its manner, and juramentum de Re illicitâ, an Oath in an unlawful matter. 6. Though we could deviſe and find out ſome interpretation or meaning of the words of the Oath that might ſeem to make forlooſing us from its obligation; yet, if that was not meaned at the firſt tendering of the Oath, but otherwiſe underſtood by him that did take it, it will not abſolve not excuſe from the guilt of Perjury, To put afterwards a new gloſs on it; becauſe an Oath is ſtricti jurts, and will not admit for any reſpect nor on any account, of interpretations prejudical to the native truth of it, leſt it ſhould be found to be, according to Pſal. 24. a Swearing deceitfully. 7. Though there may be a good meaning and intention in reverſing the Oath, and going croſs to it, men not doing ſo for a particular end of their own, but for a publick good as is ſupoſed; yet that will not abſolve from obligation of the Oath, nor from the guilt of Perjury, as is clear in God's puniſhing Saul's Family for breaking that Oath with the Gibeonits, even though he did it out of his Zeal to the Children of Iſrael and Judah as the Scripture expreſly affirmeth. 2 Sam. 21. 2. 8. Though the Oath be conceived by a Creature, as at leaſt the immediate object ofit, and ſo ſinfully made in that reſpect; yet, being made, it tyeth from reſpect due to God, who ſhineth in his Creatures. Matth. 23. 19 20. 21. 9. Through the thing become impoſſible, if that impoſſibility might have been prevented by our ſearching our ſelves as far as in us lay, we are not freed from the guilt of Perjury, though the thing Sworn do now by onr own ſ…oathfulneſs become impoſſible; or if the thing Sworn might have been performed before any ſuch impoſſiblity came on; or if we might have prevented it by our ſuitable circumſpection and diligence. 10. Though a ſinful Oath, to wit, being made on a ſinful promiſe, in it ſelf, bind not; yet the ſinful condition being fulfilled it bindeth; as in the caſe of Judah, his promiſing a Kid to Thamar, upon that wretched condition of proſtituting her ſelf to his ſinful Luſt, who did offer the performance of what he had engaged to, upon that moſt ſinful condition now fulfilled; for the condition being fulfilled, the promiſe is abſolute, and the ſin was not in giving the Kid, but in the condition that was made, which is paſt. 11. Much leſs will it exempt any man from the guilt of Perjury, that in Swearing he had a meaning of the words of the Oath, contrary to what in common ſenſe they bear, and in the conſtruction of all in different perſons, or to their meaning ſine juramento or extra juramentum; or that he had any reſervation in his own mind; the firſt is, Aequivocation; the ſecond is mental Reſervation, that have no place in ſuch an Oath which ſhould be plain; ſingle, and clear. Neither 12, will a diſpenſation from any other, as for inſtance, from the Pope, who hath no power to diſpenſe in Oaths, nor from lawful Superiours, except it be in things wherein by our relation to ſuch Superiours we are ſubjected to them▪ looſe the obligation of our Oath, nor free us from the guilt of Perjury; if▪ I ſay, the matter of the Oath be in things to which their power over us doth not extend, in ſuch things doubtleſs they cannot diſpenſe. 13. The obligation of an Oath cannot be looſed, nor the guilt of Perjury evited by commutation of the thing ſworn, for it muſt be according to what has proceeded out of our mouth, Numb. 30. 2. P…lm 15. 4. 14. Nor can it be looſed, and Perjury eſchewed, by any poſteriour tye and oath: for thereby the prior or former oath is not made null, but the poſterior or latter is made null by the former, for juramentum non derog at j…ri …lieno, becauſe God is party, and we cannot reverſe an obligation to him which He or any other hath by a prior right and tye.

But they are null. and of no force. 1. When the thing ſworn is ſinful and unlawful in it ſelf, becauſe there is nullum vinculum iniquitatis. there is not, neither can there be, any obligation to iniquity. 2. When it is unlawful to him that ſweareth, as ſuppoſe one would ſwear to do that which were incumbent for a Magiſtrate or Miniſter, he himſelf being but a meer private perſon, and it no wayes belonging to his ſtation: it tyeth him indeed to endeavour by all ſuitable means the effecting of the thing by them, but not to do it himſelf, for it altereth not ſtations. 3. When the thing is ſimply impoſſible, oaths cannot bind, in that caſe. 4. When the oath is engaged in by any, in whoſe power the thing ſworn is not, as by Children, Wives, Servants, or Subjects, in ſuch things wherein they are ſubject to others, and of which they are not Maſters; it tyeth them onelyonly to endeavour it with their approbation or permiſſion, ſee Numb. 31. 5. When the deceit is not in circumſtantials, but in eſſentials: as▪ ſuppoſe one ſhould ſwear to ſuch another perſons to pay him ſuch a debt, or to give ſuch obedience, thinking him to be the very perſon to whom he oweth theſe things, who yet is not the perſon we ſuppoſe him to be▪ the ground of the oath is null, and its obligation accordingly ceaſeth▪ as when Jacob was deceived by his getting Leab firſt for Rachel, becauſe ſuch an oath wrongeth another, to whom that which is ſworn is due, and ſuppoſeth the condition of being due. 6. When the oath is impeditive of a greater good, or of a moral duty; as ſuppoſe a man had ſworn not to go to ſuch a place, nor to ſpeak to ſuch a perſon. nor to eat ſuch meat; that oath (being at firſt raſh, and without judgement) if duty and neceſſity call him to the contrary of what he hath ſworn, bindeth not, becauſe a moral command may require him to go thither to take on ſuch a charge there, or to ſpeak to that perſon for his edification, &c. yet this would be tenderly applyed, and with great circumſpection. 7. When the oath is interpoſed to oblige to the performance of ſome thing which hath a tendency to an ill end; as for inſtance, if a Man ſhould ſwear to meet with a woman for committing filthineſs, to give arms for helping to oppoſe an innocent, or any ſuch like thing; for though coming to ſuch a place, or giving ſuch arms may be lawful, yet as ſo circumſtantiate: this coming, and this giving of them with ſuch an intention, is nnlawful, and therefore the oath is null.

p. 89For looſing from the obligation of an Oath which is lawful, there are theſe caſes granted. 1. When it is contradicted by a Superiour, having power in that very particular, as Numb. 31.

2. When the caſe materially altereth, as ifone ſhould ſwear to give ſuch a man arms, who afterward turneth mad, or an Enemy; to give obedience to ſuch a Commander, who afterwards becometh a private man, and ceaſeth to be any more a Commander, becauſe in ſuch caſes the relation upon which the duty and Oath is founded, ceaſeth. 3. When the party ſworn unto, relaxeth us: for though none can abſolve from a Vow, yet in a promiſſory Oath, whereby ſome right accrueth to one from another, a man may diſpenſe with his own right; as for inſtance, he may in whole, or in part, forgive and diſcharge ſuch a ſum of money that another by Oath has ſworn to give him, which when he doth, in ſo far the Oath and its obligation is looſed; he having, as himſelf thinketh fit, accepted ſatisfaction for whole or part; but in Vows to God no man can diſpenſe, He being party there. 4. When by ſome after and unforeſeen intervening Emergent, the man is quite diſabled from performing his Oath, as by ſickneſs, plundering, &c. In that caſe, ſo far and ſo long as he is diſabled, in ſo far and ſo long is he looſed; that condition being neceſſarily preſuppoſed in giving the Oath at firſt, though the obligation to performance lyeth ſtill on him ſo far and ſo ſoon as he shall be able.

It may be marked, by the way, that often prophane men are more ſtrict in keeping ſinful Oaths, then thoſe which are lawful: the Devil putting home that obligation on them as a ſnare, and their own corruption ſiding with the Oath in its matter, maketh it appear ſtrongly binding to them.

If it be asked, Wherein it is that an Oath bindeth more then a Promiſe doth?

Anſw. An Oath bindeth to nothing but what is in the Promiſe, but it bindeth more ſtrongly, and ſo the ſin is greater in breaking an Oath then a Promiſe; becauſe not onelyonly our truth to men is engaged in the Oath, but our reverence and reſpect to God alſo, and his dreadful Name thereby notably taken in vain.

So then againſt this Doctrine of Oaths faileth perjury or forſwearing, rash-ſwearing, indeliberat▪ ſwearing, as incomplements (as for inſtance, if one should ſwear he will not drink, or go before ſuch another perſon:) Solemne Oaths entered into, at Communions, at Baptiſm, or in other lawful Covenants not performed: Ah! how often are theſe broken, even in that which we might eaſily do? We ſo carry and keep to God as men could not but quarrel; irreverent ſwearing even in what is right; groſly prophane ſwearing, as by Gods Soul, his Wounds, Blood, &c. Uncouth'd, ſtrange, newly-coin'd and invented Oaths, no doubt, by ſpecial help of the Devils art, Curſings, wherein the Devil is mentioned, and his aid implored for the execution of mens paiſion…e and revengeful imprecations; yea, not being ſuitably affected with the Oaths of others, not admonishing them, nor ſeeking to recover them, not endeavouring by all requiſite care the preventing of them, with-holding of inſtruction and correction when called for, and not procuring the erection of Schools, &c. may make many guilty of Oaths they never heard, when they fall out in perſons, whom it became them to teach and admonish, &c.

There are ſomethings near of him unto (…o ſay …o) and of affinity with Oaths; as … Adjurations, when we adjure or charge one by the Name of God to do or forbear ſuch a thing: as Saul bound the people with a Curſe, 1 Sam. 14. And Joshua charged Achan, Josh. 7. and the High-prieſt Chriſt, Matth. 26. and Paul Timothy, 1 Tim. …. 21. and 6. 13.

p. 90Adjurations differ thus from Oaths, that by an Oath we bind our ſelves to do or forbear ſomewhat, or to tell truth; by Adjurations we bind others by interpoſing the Name of God for commanding, charging, perſwading to do or forbear ſuch a thing, and implying, if not expreſſing ſome threatning or curſe if it be not done or forborne: There are three ſorts of theſe in Scripture, 1. When me… adjure men. 2. When they adjure Devils. 3. When they adjnre unreaſonable Creatures, as Serpents, &c. To each of theſe, a word.

As to the 1. We ſay that men may ſometimes adjure other men in matters weighty, ſutable, and neceſſary to be done: when it is rightly gone about, and not in paſſion or for ſelf ends, but ſoberly, gravely, and ſingly, for the glory of God immediately, or mediately by anothers good being interpoſed; ſo, many examples confirm, and ſo neceſſity requireth, that when regard to men doth not ſutably weigh that ſuch a deſire be put home tothe Conſcience from reſpect to God and his Authority, who is Witneſs and will Judge: this ſome way ſifteh a m… before God, and ſo may prove a good means, through his bleſſing, to make the man ſerious; which ſort of adjuratious may be diſtinguiſhed thus.

1. There are proper adjurations or charges authoritatively laid on, in the Name of God, or of Jeſus Chriſt; this is done by Magiſtrates or Miniſters in their places, as Paul chargeth Timothy, 1 Tim. 6. 13. and giveth him charge to charge others▪ …. 17. This being uſed in ſerious and weighty matters, and not too frequently (leſt the Name of God become thereby contemptible) is the moſt proper and the moſt weighty charge.

2. There are Obteſtations which are ſerious and weighty intreaties and b… ſeechings in the Name of God, and for Chriſt's ſake that one may do o… forbear ſuch a thing… as when Paul beſeecheth the Romans and Philippians by the mercies o… God, Rom. 12. Phil. 2. 1, 2. and Abigal interpoſeth ſeriouſly with David: this … moſt properly done by Inferiors, Subjects, Children, &c. to their Superiours▪ and hath in it alſo a more implicite threatning if ſuch a thing be ſlighted, as i… Abigals words to David, … Sam, 25. is clear.

3. There are Atteſtations whereby one is ſeriouſly put to it to tell ſome truth▪ or to bear witneſs of ſome truth aſſerted by another; thus Joſhua atteſted A…an.

4. We ſay, Theſe have a binding virtue in ſome caſes, and cannot without contempt of God (who ſo chargeth them, and before whom they are ſo atteſted) be ſlighted; and therefore if it be not properly Perjury for a man, either not to ſpeak at all, being atteſted, or to ſpeak what is not truth; yet ſure it is more the… ordinary contempt, and a greater ſin them if no ſuch adjurations, atteſtations, o… obteſtations had been uſed, becauſe the Name of the Lord has been interpoſe… by others: and if ſuch atteſtations, &c. be lawful, as we have proved them to b… in ſome caſes, then ought they to have weight, or they are uſed in vain; we ſe… our Lord Chriſt anſwered to ſuch, Matth. 26. after a whiles keeping ſilence.

And in reference to theſe ye fail, 1. In giving little entertainment unto, an… laying little weight upon the charges and obteſtations of Miniſters, which come unto you by them from this Word and Goſpel; theſe charges of Miniſters are … if an Herauld gave a Charge in the Magiſtrates name, which bindeth as from him▪ and more then another meſſage delivered in other terms▪ in this then, Miniſter… p. 91…re as Heraulds charging you in their Maſter's Name, even in the Name of the great God, and of Jeſus Chriſt, the Prince of the Kings of the Earth.

2. When one of you putteth not another ſerionſly to it, to forbeare and abandon fin, or to practiſe ſuch a duty, charging them, or rather obteſting them, as they will anſwer to God to do ſo, as often in the Canticles we find, I charge you, O Daughters of Jeruſalem.

3. In your overly, raſh, and ſlight way of uſing obteſtations and grave intreaties, meerly or moſtly for the faſhion, or by way of complement, or in petty and trivial things; as when ye ſay, for God's ſake, for God's bleſſing do this or that, only as acuſtomary by▪ word; this is no doubt more then on ordinary taking of God's Name in vain in common diſcourſe, becauſe ye take on you to bind others in the Name of God, not conſidering what ye are doing; and in a matter not neceſſary, and of no weight expoſing the Name of the Lord to contempt, and thereby tempting others to care but little for it; this is a moſt horrid and crying ſin amongſt our ordinary Beggars, whereof others alſo are guilty, who are not ſutably affected with it, and do not in their places ſeriouſly endeavour to have it mended; as alſo this is, when we deſire one another lightly & irreverently to do ſuch & ſuch a little thing▪ in the Name of God, as to ſit down or riſe up, in God's Name, &c. which things are alaſſe too too frequent.

2. For adjuring of Devils, it is two ways lawful, and two ways not.

1. It is lawful to command Devils in the Name of God by thoſe who are called to it and are gifted to caſt them out. 2. It is lawful for any by Prayer to God, and the exerciſe of Faith on Him to endeavour to repel and reſiſt them, and to beg that he would rebuke them; as thus, The Lord rebuke thee Satan; this way we neither command the Devil, nor pray to him, but pray unto the Lord to command him.

Again: It is unlawful, 1. when one adjureth him who is not called to it, as thoſe Sons of Sceva did, Act. 19. 13, 14. This certainly being a peculiar and extraordinary gift, as thoſe of prophecying, foretelling of things to come, ſpeaking with Tongues, and healing of the Sick with a word, were; ought not without ſpecial warrant to be uſurped more then they.

2. It is unlawful when it is done by exhorting or obteſting of, or praying unto the Devil himſelf, & intreating him as we do God, which way implyeth, 1. Friendſhip with him when we intreat him as a Friend. 2. Prayer or worſhip to him who is not the object of it. 3. An obligation on us to him, when he yieldeth to obey; and he will not fail, if by any means he can, to put that complement or obligation on us, and ſo Necromancers, Witches, Exorciſts, &c. may caſt out Devils by colluſion (though poſſibly not in a way ſo explicit), whereby the Devil gaineth his point upon ſuch as effectually, as if there were a moſt expreſly formed Covenant betwixt him and them, and thus the Phariſees falſly and blaſphemouſly, charged on our bleſed Lord, Mat. 12. as if by Belezebub▪ that is by Colluſion with the Prince of Devils, he had caſt out Devils. There are no doubt, many Sins committed this way, while ſome take on them confidently to Command the Devil, as …f with an Avoid Satan, they could put him into Bonds: And others ſeek Health from Devils or Witches, eſpecially when it is ſuppoſed to come from them,) and …atreat them to do ſuch and ſuch things: All which are Breaches of this Part of the Third Commandment.

p. 923. What is ſaid of Adjuring Devils, may be ſaid Proportionally of Adjuring Unreaſonable Creatures, which is the ſame ways Lawful and unlawful: Charming alſo, and naming the Lords Name over Diſeaſes, as if ſome ſpecial worth and Efficacy were in ſome words; is unlawfull and Condemned by this Command.

It followeth now that we ſay ſome-thing to Vows, which are Bonds, whereby a man bindeth himſelf (and ſo they differ from Adjurations) to God only as party, and that in things belonging to God; willingly, and upon Deliberation. (And ſo they differ from Promiſſory Oaths, wherein we bind our ſelves to others: and in matters which are not of themſelves Religious.)

Under Vows we comprehend, 1. Sacraments. 2. Covenants, ſolemnly ingaged into before others. 3. Particular Vows to God. 4. Promiſes and ingagements▪ whether inward in the Heart onelyonly, or alſo outwardly expreſſed to, or before the Lord: For though theſe have not alwayes Gods Name, formally and expreſly interpoſed in them▪ yet He being Party, and they being made to him, he cannot but be ſingularly looked at, as Party, Witneſs, and Judge, in the making and performing of them: Therefore, do we comprehend all even purpoſes, expreſſed in Prayer to him, as being of the ſame kind, though not of the like Degree.

We mind not here to medle with ſpeculative Debates about Vows, but to hold us only at what concerneth Practiſe: And ſay, 1. That ſuch Promiſes to God, and ingagements, being rightly made and taken on, or rightly goneabout; are not onelyonly Lawful, but ſometimes neceſſarily called for, as appeareth. 1. From the Command, which is to Vow, as well as to perform, Pſalm 76 11. 2. From Example of Saints in all Ages: David faith, Pſalm 119. when his frame is moſt tender, Verſe 57. I have ſaid. I will keep thy words. And thereafter, Verſe 106. I have ſworn, … well perform it, That I w…ll keep thy righteous Judgements. For, ſaying and ſwearing to God are near the ſame; and who ſincerely ſay in ſecret, may in ſome Caſes alſo Articulatly ſwear. 3. From the end of Vows, which is to bind us to ſomething the more ſtraitly, and to evidence our greater deſire and willingneſs to be ſo bound: And therefore they being Midſes, for that end; when the end is in a ſpecial manner called for: and may, in all probability, be the better obtained, by the uſe of this Mean: then is it called for alſo, and cannot be omitted. 4. From the Lords gracious accepting of ſuch Engagements and Vows, and approving of them. 5. From the ſeveral Promiſe and Prophecies of them, as commendable and good ſervice, from Men to God, under the Goſpel, Iſai. 19. 18. and 21. Jer. 50. 4, 5. Iſai. 44. 5.

So then, I ſay, 1. In ſome Caſes; to wit, when it glorifieth God, and edifieth others; or is profitable to our ſelves: But if it thwart with any of theſe, there is a failing: or when ſome preſſure of Spirit, or cogent Reaſon, putteth us not to it, or ſome great need calleth for it; (as Abraham, for the weighty Reaſon, expreſſed by himſelf, Gen. 14. ſwore he would take none of the ſpoil, he had reſcued from the Kings overcome by him:) For we are not alwayes called to it.

2. I ſay, Not in all Things: Becauſe the matter of a Vow, muſt be one of theſe two: Either, 1. Some commanded Duty, as Jacob▪ Vow, Geneſ. 28. and Davids, Pſalm 119. 106. were: Or 2. Something that relateth to Worship: or may further ſome commanded Duty, or prevent ſome ſin, to which we are given, and much inclined: As ſuppoſe a Man should engage himſelf to riſe ſooner in the morning, that he might the more effectually croſs the luſt of his lazineſs, and to keep more at home, the better to prevent the ſnare of evil, and Looſe-Company: It is not Houſe-keeping ſimply, or riſing ſoon, that is the matter of his Vow: but as they relate unto, or are made uſe of for ſuch ends: Therefore Vows can onelyonly be made to God alone, Pſ. 76. 11. and Pſ. 132. 2.

p. 933. I ſay, Rightly gone about: That is, 1. Deliberately, and Judiciouſly; for Ignorance, Haſte, and Raſhneſs will ſpill all. 2. With Humility, and due ſenſe of our own Corruption, which maketh us (Alace!) to ſtand in need of ſuch Bands to keep it in, and of ſuch Up-ſtirrings and Excitments to Duty. 3. With fear, ſingleneſs, and Zeal for God; with love to his Honour, and to true Holineſs: Not for our ſelfends, to gratifie an Humour or Paſſion, or in Fits of Conviction, to ſtop the Mouth of a Challenge, and ſo put it by.

4. The Vow would be heartily, and chearfully undertaken, not as a piece of Bondage, but of Liberty, that we may be thereby indeed ingaged unto the Lord having no hink or Heſitation; nor Reſervation in the making of it: what can be expected as to the performance, if therebe Heſitation, in the very undertaking?

5. There should be much denyedneſs in it. 1. To our ſelves. 2. To the Oath as not accounting our ſelves to be more Religious by it; or more pleaſing to God, as if it merited ſomewhat; nor yet more ſtrengthned by making of it, but more ingaged to perform, and keep what we have vowed.

6. There should be Diligence in doing, going on, and helping and inciting others to joyne with us; that ſo it may through Grace be made irrevocable, which is the practiſe of the people of God, Jer. 50. 4, 5.

7. There should be ingaging, in the lively Exerciſe of Faith; drawing ſtrength from Jeſus Chriſt, according to his own promiſe; and of our ſelves to make uſe of him, for that end: Yea, that should be laid for the foundation of our undertaking: Therefore every ſuch ingaging, is a Covenanting with God, and there is no Covenanting with Him, but by interpoſing of Jeſus Chriſt, both for the procuring of Pardon for by-paſt failings and guilt; and for Grace and Strength, to perform, called for, and ingaged into Duties, for the future. See a frame of Spirit fit for Covenanting, when ſeriouſly and ſuitably gone about. Jer. 50. 4, 5.

Concerning theſe Ingagements, we ſay. 2. That they are of themſelves Obligatory, and binding to thoſe who come under them, as Numb. 30. 2, 3. Vowing is called the binding of a Mans ſoul; And Pſalm 36. 12. its ſaid, Thy Vows are upon me, O Lord, as preſſing him with a Weight, till they were payed.

If it be asked, 1. How Vows bind? We Anſwer, 1. In moral Duties, they make the Obligation no greater; for, they being laid on by the Command of God, and having his Authority, there can be no Addition to that in it ſelf: But there is a two-fold Addition. 1. In reſpect of us; ſo that though the Obligation be not greater in it ſelf, yet we joyn our Approbation or Conſent unto that, whereby, as by a poſitive Super-added voluntary Conſent, we bind our ſelves; ſo that in ſome reſpect we have two Bonds (the Law, and our Oath both) for one. 2. Though it make not the former Obligation, to bind more ſtrongly in it ſelf; yet it maketh that Obligation to have a more deep Impreſſion upon us; ſo that a man, by Vow bound to a commanded Duty, will think himſelf more bound to it, then before; and that Command will have a deeper Impreſſion, and more weight on him, to perſwade him to do, and to challenge him when he hath omitted, then before. Again, in things that are meerly Acceſſories to a Religious end, as Extrinſick means; for inſtance, faſting, ſtaying at home, &c. Vowing, never maketh the doing of theſe of themſelves, to be Acts of religious Worship; but it maketh our keeping of them to be by a Religious Tye: ſo that without Prophanity they cannot be altered, out of the caſe of neceſſity.

If it be asked, 2. What is to be thought of our common and ordinary Ingagements. p. 941. By Baptiſm. 2. At the Lords Supper. 3. By Oaths in Covenants. 4. Ingagements in Private to God by Vows, Purpoſes, Promiſes, Reſolutions, in thoughts within; or expreſſed in Prayer: (I ſuppoſe it doth not a little concern all of you to know, how they bind and when they are broken.) We Anſwer.

1. That, All theſe are binding, and ſtill accounted ſo, (Pſal. 119. 106, Pſal. 67.) is not to be doubted, yea binding in an Eminent Degree, as being made to God and not only Before Him: The nature of the thing and our conſent alſo bindeth, For, 1. If interpoſing the Name of God to men doth bind, much more to God: 2. If a Promiſe ſolemnly ratifyed bind to men, much more to God. Hence 3. Our, Obligations in Baptiſm, and the Lords-Supper, receive Strength and Conviction againſt us from the Covenant, which we ſolemnly Ratifie and renew with God therein, and that before the World: And our Breach of theſe Vows is charged on us by the Lord, as an open Breach of his Covenant; the Obligation whereof is pleaded from them, Geneſis, 17, verſe 10. and 14. and elſewhere.

2. Yet do they not bind abſolutely, as the Duty lyeth upon us and as we ſhould aim at it; for though we be bound by the Law to be perfectly Holy, and without ſin; yet doth not a Vow ſo tye us, or that Obligation is not from our Vow, but from the Law; becauſe our Vow is to be underſtood, 1. With Reſpect to our Nature, now Corrupt and ſinful: and therefore to Vow, abſolutely, to be without Sin, or abſolutely to abſtain from it, is injurious and impoſſible, 2. With reſpect to our aim and deſire. 3, With reſpect to our not Approving, or Diſ approving onr ſelves in any thing, wherein we come ſhort. 4. In reſpect of the Obligation to endeavour it, which is, alway, and by all ſuitable means to preſſe at it, and to leave nothing undone, which may further it: So then 1. They do not bind Abſolutely or Simply, but Reſpectively. 2. Not as to the Victory, but as to the Wreſtling and Fighting for Victory. 3. Not as to the Event, but as to the Means which are in our Power; and therefore ſome plead, That they had not broken Covenant, though they had Sins, Pſal. 44. 17

3. Though they bind not Simply or Abſolutely, (and are not therefore to be ſo taken or underſtood) yet they tye Abſolutely, 1. To the main of having God ours in Chriſt. 2. In other things, thus:

1. They tye us to live in no known Sin, eſpecially Outward Sins and to delight in none. 2. To omit no Known Duty, but to eſſay the doing of it. 3. As to the Maner, to eſſay it ſeriouſly; ſo that though a man cannot ſwear, that he ſhall have no Corruption in him, while he is upon Earth: Yet in ſo far he may▪ As 1. Not to approve of it. 2. To leave no means uneſſayed, conſiſting in his Knowledge, that may help to mortifie it. 3. Seriouſly, and in good Earneſt, to be aiming at the Mortification of it, in the Uſe of theſe. And ſo this Tye of a Vow is, 1. As far as in us lyeth. 2. As Univerſal as the Duty is. 3. Conſtant and always binding. 4. When it's taken on, we ſhould not let it lye on, (to ſay ſo) till the Sun go down, but endeavour that we may be free of it; it bindeth us to quit Sin, as well as to eſchew it. It reaches not all Infirmities, to make them Breaches; but known Sins, or the leaſt ſins ſtuck to.

3. Concerning theſe Vows, we ſay; That the Breach of them is a very great Sin, and doth much more aggravate Sin, where it is, then where it is not▪ So that the p. 95Sins of Chriſtians againſt Baptiſm, Communions, Oaths in Covenants, Secret Ingagements, Reſolutions, and Promiſes to God, are much greater then the Sins of others. Hence the Lord chargeth Iſrael with Covenant▪Breaking, by vertue of their Circumciſion which they had received as a Seal thereof, and aggravateth all their Sins by that, and looketh on them in that Reſpect as ſingularly ſinful, Deut. 29. 24. Jer. 22. 8. &c. which could not ſo well be, if there were not ſome Peculiarity in that Obligation. Our Baptiſm, doubtleſs, is no leſs binding unto us, nor the Breach of our Baptiſme Vows leſs ſinful, Col. 2. 11, 12. Neither can there be any reaſon given, Why the Breach of an Oath to man, ſhould be charged on a Perſon, as a Sin and Infamy; and the Breach of an Oath to God, not be much more charged ſo. Oh! Take notice then, ye who ſin willingly, who Drink, Swear, omit Prayer; Let your minds wander, and ſtudy not Holineſs in good earneſt, that your ſins have theſe Aggravations to make them horrible, infamous, and inexcuſable. 1. There is manifeſt Perjury againſt the Oath of God, which even according to the Phariſees Doctrine, Matth. 15. 33. was Abominable: Thou ſhalt not (ſay they) Forſwear thy ſelf, but ſhalt pay or perform thy Oath to the Lord. 2. There is unfaithful dealing, and abominable Treachery, to break under truſt, and to keep no ingagement to Him. 3. There is not onelyonly Perjury, and Treachery ſimply; but towards God. which is more, and draweth a great deal deeper, then towards any other. It's Dreadful to deal Unfaithfully, Treacherouſly, and Perjuriouſly with Him. 4. All this is in things that are very equitable and much for your own good, which maketh no ſmall aggravation. 5. This is done not onelyonly againſt promiſes, but againſt many promiſes, and many other bands. 6. That its often and in many things that you ſin againſt theſe promiſes. 7. That ſin is little reſented or laid to heart on this conſideration, and as ſo aggravated.

If it be ſaid, Then it is better to make no promiſes at all, then to come under ſuch aggravations of guilt by breaches of them, for none keep them exactly: and ſo men muſt needs be in great and continual diſquietneſs and anxiety while under them; Were it not better, then, to be doing without promiſing?

Anſw. 1. It is not free to us, Not to make them more then it is to break them, or not to keep them; and when we are called to make ſuch Promiſes, and make them not, it becometh ſin to us as was ſaid. Its not free to us, whether we ſhall be Baptiſed, &c. communicate, &c. or not; therefore, whoſoever would not ſo engage, were to be cenſured and puniſhed as utter deſpiſers of the Lords Covenant, Geneſ. 17. 14, &c. and Exod. 12.

2. They, who refuſe to take them, ſay themſelves open to the temptation of being more eaſily prevailed with, not to perform theſe duties, or of being ſooner inſ…ared in ſuch ſins, becauſe they are not formally engaged by Vow againſt them, & ſo they make themſelves culpably acceſſory to the ſtrengthening of tentation, and weakning of reſolution; to the contrary whereof, they are no doubt obliged.

3. If you intend indeed to perform theſe duties, then ye may ingage to do ſo; but if ye will not ſo much as Promiſe and engage to do them, it cannot be expected in reaſon that ye will do them; eſpecially conſidering that even theſe who honeſtly promiſe and ingage, do yet notwithſtanding, find a great difficulty to do and perform. O take heed that you be not, by your refuſing to engage, making a p. 96back-door for your ſelves to go out from your duty, that ſo you may the more eaſily, and with the leſs challenge, shift it.

If it be yet ſaid, that the ſin of ſimple omitting the duty, is leſs then the omitting of it after engagements and Vows to the contrary. Anſw. 1. It is not ſo to a Chriſtian, who is called to engage himſelf: yea, who by Baptiſme is already ingaged; for 1. The man that neither ingageth to do, nor doth the duty, faileth twice, whereas he that ingageth and performeth not, faileth but once: though that once failing, is, by its being croſs to his ingagement, not a little aggravated; ſo that in ſome reſpect each fault or failing exceedeth the other: the one is a greater ſin conſidered in it ſelf, but the other is greater conſidered complexly. 2. The man that ingageth not, is more acceſſory to his own falling, in reſpect that he uſed not that mean to prevent it; yet the other when fallen, is more guilty, in reſpect of the breach of his ingagement. 3. The man that will not ingage, bringeth him elf under a neceſſity of finning; for if he perform not, he faileth twice, as is ſaid; if he perform, he faileth, becauſe he ingaged not when he was called to it, ſo his performing is not the performing of a Vow to God, who requireth promiſing, in ſome caſes at leaſt, as well as performing. 4. The man that Promiſeth and Voweth, and alſo performeth what he Promiſed and Vowed, his performing is ſo much the more acceptable, as it proceedeth not only from the awe of a Command, but from a ſpontaneous and free-will offering of it to God, and ſo is both Obedience to a Command, and the performance of a Vow; for thus, he chooſeth obedience, as it is Pſalm 119. 30. It is not ſo with the other, whether he perform it or not, though we think, that God often letteth the man fall that will not ingage, becauſe he ſayeth by his refuſal that he truſteth not to God for the performance, otherwiſe he would ingage and undertake on his account alſo; he ſayeth withal, that he aimeth to perform, onelyonly becauſe he cannot eſchew it: And if he could shake off, and be freed from that Obligation to Holineſs▪ that he would not out of reſpect to God, or love to Holineſs, take on a new one. 5. The man that ingageth not, ſinneth more unexcuſably in that he will not do that which is the leſſer, and in his power. The leſs and more eaſie a thing it be to promiſe and ingage (as it is no doubt more eaſie then to perform) the omiſſion of it is the greater ſin, and more inexcuſable. The caſe is indeed, as to Heathens, otherwiſe, who were never thus engaged, nor called to engage themſelves; but unto Chriſtians it will be no excuſe.

If it be replyed that this is very hard; for then no Chriſtian will be free of Perjury, not have Peace. Anſw. 1. I grant the caſe is hard, and the Strait great; but it is ſuch as floweth from our own corruption in this, as in other duties and parts of holineſs: for as the Law is holy, juſt, and good, Rom. 7. and is not to be blamed as acceſſory to our ſin; ſo ſhe Vow is holy, juſt, and good, and is not to be blamed, if in the circumſtances right, becauſe of our breach. 2. As I think, it is hard to keep our ſelves free of ſin▪ even againſt light, ſo I think it is a difficulty to be kept …ree of this aggravation of ſin, to wit, of committing it againſt our engagements; and therefore (as the manner of the People of God is) I think it ſafeſt to take with theſe aggravations of our ſins, as chief parts of them (to ſpeak ſo) and to take them with the reſt to Jeſus Chriſt, that we may obtain pardon of them through Him, and to maintain our peace rather by often washing our ſelves from the filth of breaking, then by pleading no breach at all. 3. Yet may Chriſtians (even as in other duties of holineſs) in their Vows and Promiſes to God, have peace, and ſay, in a Goſpel-ſenſe, We have not turned back from thee, not dealt falſly in thy Covenant, as it is Pſalm 44. 17, 18. which certainly implyeth not abſolute holineſs, or exact performance of all the Articles of the Cove…t▪ but that 1. In the great and main Articles, they were honeſt, and did not put p. 97another God in his room to provoke him to jealouſie. 2. That they intended truly the keeping of all, and ſaid nothing by their profeſſion or engagements, which they minded not to perform. 3. That they had ſome teſtimony as to what was paſt, that they had in ſome meaſure walked according to their engagements, and had left nothing undone, at leaſt willingly, and with approbation of themſelves therein, that might have furthered them in keeping Covenant, but had ſtuck to him in doing and ſuffering honeſtly; a man ſincerely, and in the ſtrength of grace ſtudying this, may attain to ſuch a teſtimony from his own Conſcience, and to a good meaſure of peace; yea, a man that may have quietneſs in his performing duty upon the account of other tyes, without engaging, may alſo come to have quietneſs in his engaging to it.

If then there be a neceſſity to engage, it may be asked, How peace may be attained in it, and how we may be helped to perform? Anſw. 1. We ſhould endeavour to be clear and quiet, as to the ſoundneſs of our by-paſt engagements, and of theſe we preſently enter in, as to the motives, grounds, ends, and manner of engaging, that all be right there. 2. If any thing be ſeen to be wrong, it ſhould be taken with, and mended, that we uſe not Vows mainly to put by a challenge for the time, without any more of it. 3. Ye ſhould ſeriouſly mind theſe directions: 1. Forget not your Vows and Engagements, be minding them often▪ and thinking of them ſo as they may never be forgotten, Jerem. 50. 4, 5. 2. Defer not to pay them, Eccleſ. 5. 4. Deut. 23. 21. Delayes make the impreſſion of the weight of the Vow, & of the dread of him to whom it is made, much to wear out: and taking liberty to be ſtack in paying of it, for, but for this once, or for a little while, is a direct breach of it ſelf, and maketh way for more. 3. Keep in mind, and entertain ſuch a frame of ſpirit as ye were in when they were at firſt made▪ ſuch humility, tenderneſs, awe of God, &c. We often, alace! take on Vows in a good frame, to be on the matter a ſort of excuſe for us in letting ſuch a frame go, or at leaſt to eaſe us a little for the time, as if engaging were performance, which is not the leaſt part of the deceit of our hearts. 4. The performance of the thing would be followed as it is undertaken▪ to wit, in the ſtrength of grace, and by virtue of life derived from Jeſus Chriſt, quickning and ſtrengthening us both as promiſing and performing. 5. We ſhould be often conſidering the fearfulneſs of the ſin of breaking, and examining our ſelves about our keeping of them; making breaches, that are particularly obſerved, the matter of confeſſion to God, and of ſerious repentance before him. If we would ſuffer theſe things to ſink down deep in us as in the ſight of God, this no doubt would make them have a quite other impreſſion. 6. We ſhould ſtill keep the knot faſt, and if one promiſe or reſolution ſeem to be looſed▪ we ſhould forthwith caſt another▪ or if one obligation given, ſeem to be weakned, we ſhould give another, that there may be ſtill ſome obligation ſtanding over our heads; and following engagements, not formally, but ſoberly and ſeriouſly renewed, may be made uſe of to bind on the former upon us, and to make them more effectual, ſo ſay they▪ Jerem. 50. 4, 5. going, and weeping as they go, C…me let us …oyn our ſelves unto the Lord in a perpetual Covenant, never to be forgotten. This is to be underſtood moſtly, if not only, of private engagements; as for publick ſolemn Oaths and Covenants, we neither find in Scripture that they have been frequent▪ but on ſome great and very grave occaſion; neither could they p. 98well be, (ſo great multitudes engaging in them) without diminiſhing from the weight of them, and ſo without wronging of Gods Name. 7. We ſhould by no means ſuffer breaches, though never ſo ſmall, to lye long on, but ſhould get us to the Fountain with them, as foul and loathſome, leſt they bring on more and greater.

Now then try Perjury and breach of Vows and Oaths to God. 1. In Baptiſm, which extendeth to engage profeſſing Believers to the mortification of ſin, and to the ſtudy of holineſs as to both Tables of the Law, and to a converſation as becometh the Goſpel. 2. In, and at Communions, where the ſame Covenant is ſealed. 3. In your Oaths ſolemnly taken in Covenants. 4. In your more private engagements to G…d, and for him to others.

Beſide theſe which are common, ſome come under particular Oaths and Engagements by vertue of their ſtations; as Miniſters, Elders, Magiſtrates, for the faithful diſcharge of their reſpective duties; ſome by their Relations, Office, and Place, as Husbands and Wives each to other; as Parents in reference to their Children, to bring them up in the nurture and admonition of the Lord, and in his fear; ſome by vertue of their common Trades and Callings have come under particular Oaths to ſuch and ſuch Incorporations, Trades, &c. And ſome on more particular occaſions have come under engagements: O look well what you do, and have done: there will, I fear, many be found Perjured, I do not here ſpeak of every particular infirmity, but certainly there is ſin againſt God, and Perjury before him which cannot eaſily, if at all, be interpreted ſo with men; in which reſpect, Mal. 2. the Lord condemned putting away an innocent Wife, even though it ſeemed to have a permiſſion by Law▪ in theſe things when men do not what they may do, or if there be yet more in their power then is done, or if the obligation of the Oath on them awe them not, or weight them not, it cannot but be … prophaning of the Lords Oath: Many, alace, according to their ſeveral relations and ſtations, are found guilty here, who have little or no awe of God on them in theſe things.

In ſum, This Command is broken theſe three wayes, in reference to ſuch engagements: 1. In ſhunning to make them when we are called to it. 2. In not making them rightly. 3. In not performing of them when made; and it bi… deth 1. Abſolutely to many things, which cannot come within the compaſs of ordinary infirmity. 2. To eſchew all known ſinful deeds, as Swearing, and what may be inductive to it, Drunkenneſs, unlawful Gaming, needleſs Contentions, &c. 3. To do all outward duties, as to Read, Hear, Pray▪ &c. 4. To do them as ſeriouſly as we may. 5. Not to lye in any ſeen or known ſin here forbidden, not to delay Repentance, though for never ſo little a while; it diſpenſeth not at all here, becauſe theſe are in our power, and when we fail, it is not out of ordinary infirmity.

Beſide what is ſaid, there are yet two wayes of taking or uſing the Name of God, which are …ib or of kin to Oaths; The 1. is that of appealing to God to judge, as David did, that God might judge betwixt him and perſecuting Saul, 1 Sam. …4. 1…. The ſecond is that of atteſting God, thus, The Lord knoweth, God is my Witneſs, my Witneſs is in Heaven, &c. as Joh doth, chap. 16. 19. and Paul, Rom. 1. 9. Theſe are lawful when called unto and rightly gone about, but when abuſed in raſh precipitant, p. 99paſſionate appeals, or in unjuſt matter, as Sarahs was▪ Geneſ. 16. and in raſh unneceſſary atteſtations, or in triffling matter; they are more then an ordinary taking of Gods Name in vain; and therefore ſhould never lightly be interpoſed and made uſe of.

The great breach of this Command is Blaſphemy, though Perjury be moſt direct. That we may ſee how this ſin is fallen into, we ſhal 1. Define it; 2. Divide or diſtinguiſh it, which we ſhall find to be exceeding broad▪ Blaſphemy then againſt God, (as the word beareth) is a wronging of Gods holy Majeſty by ſome reproachfull ſpeeches or expreſſions, uttered to his diſgrace▪ we ſay Uttered, becauſe that which is in the heart is moſt part Atheiſm, and Infidelity, and ſo belongeth to the firſt Command.

Of this there are three ſorts, or there are three wayes whereby men fall into it: 1. When any thing unbecoming God, is in word attributed to him, is unjuſt, unholy, unmercyful, &c. ſuch as that complaint, Ezek. 18. 25. The wayes of the Lord are not equal. 2. When what is due to him is denyed him; as when he is ſaid, not to be Eternal, Omniſcient, Almighty, &c. as he was by proud Pharaoh, and railing Ra…ſhaketh in his maſters Name, who moſt inſolently talked at that high rate of blaſphemy, Who is the Lord that I ſhould they his Voyce? &c. Who is the Lord that is able to deliver you out of my hand? Exod. …. Iſai. 36. 18. 20. 3. When what is due to God is attributed to a Creature, or arrogated by a Creature; thus the Jews charged Christ as guilty of blaſphemy, Luke 7. 49. and John 10. 33. (ſuppoſing him to be a Creature) becauſe he forgave ſins, and called himſelf God; of this ſort of blaſphemy, as to ſome degree of it, is the commending or crying up our own or others parts, pains, wit, &c. for attaining, effecting, and bringing to paſs of ſomewhat to the prejudice of divine providence; ſo thoſe of Zidon did to Herod, Acts 12. 22. And thus often men make Mediators and Saviours, as it were of themſelves and of other men.

2. This Blaſphemy may either be immediately and directly againſt God himſelf, or any of the perſons of the bleſſed Godhead; or mediately and indirectly againſt him, when it is againſt his Ordinances of the Word, Prayer. Sacraments, &c. by vilifying them in expreſſions, or againſt his people, or the work of his ſpirit in them: he is indirectly blaſphemed in them when they or it, are mocked; as when Pauls much learning in the Goſpel is called madneſs, or when real and ſerious Religion, Repentance, or Holineſs, are called Conceitedneſs, Pride, Preciſeneſs, Fancy, &c.

3. Blaſphemy may be conſidered, either as it is deliberate and purpoſed as in the Phariſees; or 2. As it is out of infirmity, raſhneſs, and unwatch…ulneſs, over▪expreſſions: or 3. Out of ignorance, as Paul was a Blaſphemer before his Converſion, 1 Tim. 1. 15.

4 It may be conſidered, 1. As againſt the Father. 2. As againſt the Son. 3. As againſt the Holy Ghoſt: all are ſpoken of, Matth. 12. and Mark 3.

1. Blaſphemy againſt the Father is that which ſtriketh either againſt the Godhead ſimply; or any of the Attributes which are due to God, and ſo its againſt all the perſons in common; or againſt the Trinity of perſons when it is denyed, and ſo that relation of Father in the Godhead is blaſphemed.

2. Blaſphemy againſt the Son, is when either his Godhead in the Eternity of it p. 100is denyed, as it was by the Phetini…s and A…ians; or when the diſtinction of his Natures in their reſpective true properties retained by each nature is denyed; or when he is denyed in his Offices, as if he did not ſatisfie Divine Juſtice for the ſins of the Elect as a Prieſt, which is done by the Socinians; or, as if he had not a Kingdom or Authority: or when other Mediators, or other ſatisfactions to Juſtice are ſet up and put in his room; or when another Head and Husband to the Church, Prince, or Pope; or another Word then what is written are made and obtruded upon her▪ and the like, whereof there are many in Popery, in which reſpect Antichriſt is ſaid to have many names of blaſphemy, Rev. 13.

3. Blaſphemy againſt the Spirit may be conſidered, either as it is againſt the third Perſon of the Godhead, and ſo it is againſt the Trinity; and was that errour peculiar to Mac…do…ius, or the foreign, or pugnantes contr… Spiritual; that is, fighters againſt the Spirit; or it may be conſidered as it looketh eſpecially to the operation, or work of that Spirit in a mans ſelf, and ſo it is that peculiar Blaſphemy ſpoken of, Matth. 12. 32. Which when all other Blaſphemies are declared to be pardonable, is ſaid never to be pardoned. …his is the higheſt degree of Blaſphemy, which may be ſo, 1. In that it is not at any time fallen into by a Believer or an Elect. 2. That it is not often fallen into, even by others that are Reprobates. 3. That it is hardly known to the perſon himſelf that is guilty of it, but much leſs to others. 4. That it is never repented of, and (we think) doth never affect, becauſe it is never pardoned; all other ſins are pardonable, and many are actually pardoned.

1. This ſin then is not every ſin, though all ſins grieve the Spirit, Epheſ. 4. 27. Nor 2. is it any ſin of infirmity, or of ignorance, even ſuch as Pauls was: Nor 3. Is it any ſin (even though againſt knowledge) committed againſt the ſecond Table of the Law, ſuch as David fell into, and may be pardoned: Nor 4. Is it every ſin that is againſt Chriſt and clear light, for Peter denyed him, but it was of infirmity, Matth. 26. …0.

But this ſin is 1. in the main of the Goſpel, and as to its ſaving work. 2. It is not only againſt light, but againſt the Spirits preſent teſtifying of it, or bearing witneſs to it, and after fore-going convictions yielded unto in ſome meaſure, and ſticking or lying on as weighty, and making the Conſcience to challenge, as may be gathered from Hebr. 6. 3. It is not in one particular ſin or act, but in a total and reſolute oppoſing of the Truth, whereof men are convinced, ſeeking to bear it down in others, and to extirpate it out of the World, as the Phariſees did, Matth. 12. Who not onelyonly rejected Chriſt as to themſelves, but oppoſed him in all others, and ſought utterly to undo the Truth; This is the Heir, come let us kill him, ſay they. 4. This oppoſition flows from malice againſt the Truth, hatred of it, and from accounting it a thing unworthy to be in the World; not out of fear or infirmity, or from miſtake, but out of envy and deſpight at it for it ſelf: On this account the Lord objecteth it to the Phariſees, John 15. 24. But now they have both ſeen and hated me, and my Father, and Matth. 21. 5. It is univerſal againſt every thing of the Spirit, and obſtinately conſtant, without any relenting, grief, or fear, except onelyonly left it attain not its end: the fear of that tormenteth it; but its malice and hatred groweth, as it is marred or obſtructed, being deliberately begun and proſecuted. 6. It has in it a ſpecial contempt of, and diſdain p. 101at thoſe ſpecial means and works of the Spirit, whereby a ſinner is reclaimed, as Convictions, Repentance, Renewing again to it, &c. Thus Hebr. 10. 10. It doth deſpight to the Spirit, and to Jeſus Chriſt, as to any application; it contemptuouſly rejecteth him and his ſatisfaction, and any glance of the Spirit that beareth that in; ſimple contempt, through ignorance and infirmity, is againſt the Son, but this which is thus qualified, is againſt the Spirit, and is never to be pardoned; the firſt is againſt the object Chriſt, but the ſecond is againſt him who is, or him as born in on ſinners by the Spirit, and as contemned by them after their being under theſe convictions, and acknowledging of them; this irremiſſibleneſs, is not ſimply that the ſin ſhall not be pardoned, for ſo many ſins are to the Reprobates; nor yet ſimply, becauſe it endeth in final impenitency (though that be with it too) ſince many ſins are followed by that alſo: but we conceive it to be in theſe:

1. That ſeeing this ſin (which can be ſaid of no other ſin) doth willfully, and out of deſpight, reject Chriſt, there can be no other Sacrifice gotten to expiate it, Hebr. 10. …6. There remaineth no more …crifice for it, and though the perſon after the firſt Commiſſion of it may be keeped a while in the Land of the living, yet the nature of that ſin being to grow in malice, and to reject that remedy there being no other, and this being ſtill willfully and maliciouſly rejected, availeth them not; ſo their ſin is never pardoned.

2. That the Perſon guilty of this ſin cannot be renued by Repentance, the heart of him ſuppreſſing that work maliciouſly; this impoſſibility is not from the inefficacy of Grace, but from the order which God hath laid down in the working of Repentance, and in the pardoning of the Penitent; ſo that as he will pardon none but repenting Believers, ſo he will work repentance in none but in thoſe who yield, through Grace, to his Spirits Work.

3. That God in Juſtice hath ſentenced that ſin with impenitency, and unpardonableneſs, making that one ſin thus Capital and unpardonable; thereby to ſcare the more from thwarting with his Spirit, he has denyed ever to give them that are guilty of it, Repentance, and hath ſaid, that he will plague them with ſpiritual impenitency unto the end.

Fifthly, Blaſphemy may be conſidered as it is. 1. Doctrinal, or maintained by ſome men in their Tenents, ſuch were thoſe of the old Hereticks, ſuch are thoſe of the Pelagians, Papists, and Arminians, as to the nature of Providence, and the work of Grace upon hearts, or 2. As it is in expreſſions indeliberately brought forth, or 3. In Oaths, as when men ſwear by the Wounds, Blood, Soul, &c. of our bleſſed Lord, which as they are horrible to hear, ſo is it reproachful to his Majeſty, that theſe ſhould be ſo abuſed, or 4. In Deeds. Writing, Painting, Acting, Repreſenting any thing Derogatory to him, which are alſo charged with Blaſphemy, in abuſing Gods Name to ſuch ends. 5. It may be in a high Degree, when men act ſuch a Blaſphemy, or conſequently when they puniſh it not, when we do not rent our Cloaths (as it were) at the hearing and ſeeing ſuch things in Teſtimony of our ſorrow and Deteſtation (which was the ſin of the Princes, Jerem. 36. verſe 24, 25. Who though they were ſome-what diſpleaſed, yet they had not zeal vigorous againſt that wicked Deed of the King:) When we have not ſuitable hatred againſt ſuch & ſuch blaſphemous Doctrines, Rev. 1. 23. much more if we Extenuat… them Defend them, or Plead for them, or 6. It may be either, as we are guilty of it by our own Deeds, or when we make our ſelves guilty of the blaſphemy of others, as having ſinfully occaſioned it to them, tempted them to it, and laid ſuch and ſuch a ſtumbling before them, as is ſaid of David, 2 Sam. 12. 14. and of the Jews, Rom 2. 24. That they cauſed others to blaſpheme the Name of God becauſe of them▪ thus Chriſtians, eſpecially thoſe who have a profeſſion beyond ordinary, and particularly Wives and Servants, by their miſcarriages become guilty of the blaſphemy of others, againſt Godlineſs, and ſuch and ſuch Duties of Religion, becauſe they give occaſion to it, though that make it not a whit the leſs fault to them that blaſpheme: ſee that caſten up to his people, Ezek. 36. 20. …1. O how tender ſhould Profeſſors be in this matter! leſt ungodly men get occaſion to ſpeak ill, who lye a… the wait to catch all advantages to fortifie themſelves in their natural prejudice a… godlineſs, and draw their concluſions from miſcarriages, not ſo much againſt the particular perſons miſcarrying, as againſt the way of God, and the whole generation of the godly.

There are theſe things eſpecially that make others blaſpheme, 1. Some groſs out▪breaking as David▪ Adultery, 2. Pride, Paſſion and Contention amongſt godly men, when they walk as men, 1 Cor. 3. and 4. and Contentiouſly, 1 Corinth. 6. 3, Covetonſneſs and earthly-mindedneſs, 4. Manifeſt unſingleneſs, and ſelf deſigns, driven under a Cloak of Religion, which maketh them call all that are Religious, Cheats, 5. Sinful ſhunning; and ſhifting off Suffering, 6. Undutifulneſs of Inferiors in the ſeveral duties of their Relations to Superiours, as of Wives to Husbands, of Servants to Maſters, of Subjects to Magiſtrates, 1 Pet. 2. 15. Tit. 2. 4. 5. 10. 7. Following of errours by Profeſſors, 1 Pet. 2. 2.

6. Blaſphemy, may be conſidered either as it is, here in the way by men living, or as it is by them in the place of Torment; who keeping ſtill, no doubt their former wicked Nature and Corruption, and not conſidering God. as he is in himſelf but as they feel him in the ſeverity of his Juſtice puniſhing them, cannot have good thoughts of him, but will fret at his power and Juſtice▪ which they cannot get free of, though it is like, after their ſentence is paſt, this is to be conſidered, as a part of their curſed Eſtate▪ and doth increaſe meritoriouſly their Judgment, as Blaſphemy in the way did.

Theſe wayes of breaking this command ſpoken unto are more groſs and extraordinary: we ſhould now ſpeak a word to ſuch as are more common in our practiſe, and theſe are of two ſorts.

The firſt is more groſs, when the Name of God, or any thing bearing the Name of God as his Ordinances. Word, Sacraments, Prayer, &c. are prophaned, out of Duty. This is done. 1. When theſe are mocked, or ſcorned, which is a high Degree of prophaning his Name, 2. When the Scripture-phraſes, expreſſions, or terms are baffled (to ſpeak ſo) to our ſinful ſcoffing, Jeibing, and geiring of others, though we do not directly mock or geir at the Scripture it ſelf. 3, When in ordinary diſcourſe, and unneceſſarily, Gods Name is uſed, though we intend not ſwearing, neither think that we do ſwear. 4. When ordinarily upon ſuch and ſuch occaſions▪ the Lords Name is uſed in irreverent, and unwarrantable exclamations, as, O Lord, O God, what is this or that, &c. I hope in God, or truſt in God to p. 103ſee ſuch a thing, &c. And poſſibly ſometimes in paſſion. 5. When it is uſed in way of by-word, or of certain irreverent prayers, when a perſon is troubled and grieved, and would expreſs that paſſion at ſome thing that falleth out not deſired, God help me, God ſave me, what is that? what mean ye? God forgive me, God bleſs me, for Gods bleſſing do ſuch a thing: If God will, in Gods ſtrength, and I truſt in God, &c. I ſhall do ſuch and ſuch a thing: for Gods ſake do this or that, &c. 6. When it is uſed in meer complements, God keep you, God be with you, God bleſs you, &c. which, with many, are too ordinary Complements. 7. When it is uſed lightly in way of aſſeveration and indirect ſwearing, God a bit, God have me, if it be ſo, &c. 8. When it is uſed in a ſenſeleſs and ſuperſtitious cuſtome, upon ſuch and ſuch particular occaſions, as when men ſay, O, God be bleſſed, and God bleſs at ſternutation or neeſing (which Plinius reporteth to have been uſed by Heathens, and particularly by Tiberius, who was none of the moſt religious men) God be here, God be in this houſe, when one entereth into a houſe; or when the Clock ſtriketh.

The ſecond way (which is leſs groſs, but more ordinary) whereby we fail in reference to this Command, is in lawful and neceſſary duties of worſhip, by ſinful and unprofitable diſcharging of theſe; whereby the Name of God is often taken in vain, and his holineſs which he loveth prophaned: this fault and failing is two wayes fallen into.

1. In reſpect of the manner of going about ſuch Ordinances or duties of worſhip. 1. When the Lord is not ſanctified in them, nor the rule and manner preſcribed by Him, kept; this way, ſinned Nadab and Abihu, Levit. 10. by their offering of ſtrange fire. The Lord complaineth of Iſrael as guilty of this, Eſai. 29 …3. compared with Matth. 15. 8. 9. While they drew near with their lips, and their hearts were far away, they worſhip me in vain, ſaith the Lord, teaching for Doctrines the commandments of men. 2. When men uſe not ſuch ordinances, and perform not ſuch duties profitably, when prayer, reading of the Scripture, Sacrament, Sermons, &c. want their native fruit, then his Name is taken in vain, and in that reſpect his Ordinances fruſtrated and made, as if they had not been uſed or performed, ſo 2 Cor. 6. 1. To receive the Grace of God in vain, is to miſs or let go the benefit of it, and to fruſtrate and diſappoint our ſelves of the native end and uſe of it; This is the firſt way in reſpect of which our duties are in vain as to God, ſo as he will no… regard them.

The ſecond way is as to our ſelves, and here again we may conſider the taking of the Lords Name in vain, in ordinances and duties two wayes, either 1. Simply, where there is no honeſty at all in them, not fruit from them, but meer Hypocriſie, or at leaſt Hypocriſie in ſuch particular Acts. Or 2. when it is Comparative, that is, though there may be ſome reality and fruit, yet conſidering what it ſhould be; yea, conſidering what means the perſon hath, there is a great defect as to that which ſhould and might have been; thus were the Hebrews challenged, Hebr. 5. 12. not that they were altogether fruitleſs, but that they were not ſo fruitful as under, and by ſuch means they might have been, and that therefore they had in a great part uſed them and received them in vain; this may and often doth befall even thoſe who have ſome meaſure of ſincerity, yet fall far ſhort of what they might have attained of the knowledge of God, and of other bleſſed fruits by the right improvement of the means they had.

p. 104We may add a third way how his Name is taken in vain, and that in reſpect o… it ſelf, or of the ordinance or duty; what indeed it is, and in reſpect of what it appeareth to be, when the ſhew is much more than the ſubſtance; and when the ſincerity, reality, and inward Reverence and eſteem of our heart in nameing God, keepeth no juſt proportion with the words of our mouth, and our large external profeſſion; thus did the Phariſes, and thus do all Hypocrits take and bear Gods name in vain, not being at all anſwerable to what they ſeem to be; thi… may be alſo in others comparatively, in reſpect, 1. of the Law. 2. in reſpect of the means we have, 3. in reſpect of our profeſſion.

That our Conviction may be the clearer, let us ſee what belongeth to the righ… going about of duty, or to the ſuitable mentioning of the Lords Name, the want whereof, or any part thereof maketh us more or leſs guilty of taking it in vain 1. Then there is a neceſſity that we propoſe a good and right end, and al… ſingly at it; for if all things ſhould be done to Gods glory, this of the Naming of the Lord ſhould be in a ſpecial manner ſo: this is a mans call to Pray, Preach▪ Hear, &c. to wit, the concernment of Gods Name, that is, 1. That God may be honoured. 2. That we our ſelves, or others may be edified. 3. That a command may be obeyed in the Conſcience of Duty; Thoſe then who adventure to profeſs or name God, or to go about any ordinance, ſeeking themſelves and not the Lord, as is ſuppoſed men may do, 2 Cor. 4. 5. 2. out of envy▪ as they did of whom Paul ſpeaketh, Phil. 1. 15, 16. 3, To be honoured of men, as the Phariſees deſigned by their long prayers. 4. For the faſhion, or out of meer cuſtome. 5. For making peace with God, by mentioning his name ſo often in Ordinances, miſ-regarding and taking no notice of the Mediator in the mean time: theſe I ſay and ſuch like will meet with that ſad word, In vain doy worſhip me.

2. There is a neceſſity of a good principle in naming the Lord (to ſpeak ſo) both of a Moral and Phyſical principle: the Moral, is Conſcience, and not Cuſtome, which falleth in with the end, the Phyſical is the Holy Ghoſt, 1 Cor. 12. 3. No man calleth Jeſus Lord, but by the Holy Ghost. 2. A renewed heart, thus Duties muſt be done with the ſpirit, as well as with the underſtanding 3. Sincerity, as to the exerciſe even of the natural faculties; Thus what ever unrenewed men ſpeak in Duty, without the Spirits influence and exerciſe of grace, they make themſelves guilty in it; and, when they ſay, what in ſincerity they think not.

3. It is neceſſary that that principle act in the right manner, that is, 1, Sincerely. Joſh. 24. 14. 2. In fear and reverence, Eccl. 5. 1, 2. 3. With faith an dreſpect to Jeſus Chriſt, Heb. 11. 6. 4. With Judgment and underſtanding. To ſpeak of him, not knowing what we ſay, or to whom we ſpeak, wrongeth him: thus ignorant, paſſionate, raſh, irreverent and inadvertent mentioning of God, or medling with any Ordinance or Duty, wrongeth him, and is a bringing of vain oblations, which he expreſly forbiddeth, Eſa. 1. 13.

4. When ever we make mention of God, we ſhould ſtudy to be in caſe to mention him as ours, as our God and Father in Chriſt, in all ordinances and duties, that is, 1. Taking up our natural diſtance. 2. Looking to Chriſt for removing of it. 3. Reſting on him, and making uſe of him for that end. 4. Delighting p. 105in the mentioning of God as ours. 5. With thankſgiving and bleſſing, when ever he is named, as the Apoſtle often doth.

5. It is required in reſpect of the uſe, fruit, and effect, that ſomething which is profitable may remain and ſtick with us, according to the nature of the duty which is gone about, or the way of mentioning God, ſuch as ſome conviction and teſtimony of the Conſcience. 1. That Gods honour; 2. The edification of others in way of Inſtruction, or Conviction, or of Reproof, or of Comfort, &c. 3. My own edification and ſpiritual advantage, or, 4. My own exoneration and peace, as to the performance of ſuch a duty, were in ſome meaſure of ſingleneſs aimed at and endeavoured; and as there is a miſſing of any of theſe, Repentance ſhould be exerciſed, and faith for pardon; ſome fruit, ſome ſenſe, ſome leſſon, ſome diſcoveries, ſome convictions, &c. would be ſought after to remain. When theſe or any of theſe, (if all the reſt of them can be altogether without one) are wanting, this command is ſimply broken; if in part they be wanting, it is comparatively more or leſs broken.

Let us then take a view in particulars. 1. Look to our profeſſion, Oh! what emptineſs is there, much more appearance and shew, then reality and ſubſtance? yea, what deſiring to ſeem ſomething, rather then to be? if our profeſſions (who are leaſt in them) were met and meaſured by our reality, O how lamentable vaſt a diſproportion would be found? the one would be quickly found much broader and longer then the other, the outer-half much bagged as it were, being a great deal larger then the inner, even where there is moſt ſincerity and reality.

2. Look through publick duties, if there be not much taking of Gods Name in vain, in hearing, praying, praiſing, uſing the Sacraments, &c. and if ſo, O what a Libell might be drawn up againſt us from every Sabbath, Prayer, Sermon, &c. whereof we often cannot tell what fruit remaineth, except it be ſin, guilt, and hardneſs; and therefore doubtleſs his Name is much taken in vain in them.

3. Look through private duties in Families, Reading, Praying, Singing, Conferring, Catechifing, ſaying Grace, or ſeeking a Bleſſing, and giving thanks at Table; how little regard is often had to the name of the Lord in theſe? and how little care and pains is taken to walk by the former rules in them?

4. Look through ſecret duties, betwixt God and you, how ye pray in ſecret before God: Ah! often ſo, as ye would be ashamed to pray before men; how do ye Read, Meditate, &c. in ſecret? how do ye joyn in prayer with others? which in ſome reſpect is ſecret; God knoweth how poorly we acquit our ſelves in theſe ordinarily, and how much we take his Name in vain in them.

5. Look through occaſional duties, wherein ye have occaſion to make mention of God with or to others, as when upon any Emergent of providence, we will ſay, It is Gods will, God hath done it, God is good and merciful, &c. or in any particular duty of Chriſtian Communion, in inſtructing, comforting, admonishing, or convincing of others, or debating with them; how often, when the Scripture, and the name of God will be in our mouths: in theſe, and the matter of debate may fall to be ſome of his Ordinances, will there be but very little reverence and reſpect to God in our hearts?

6. Conſider how this ſin of taking his Name in vain is fallen in by writing, not only when Treatiſes are written, but almoſt in every Epiſtle or Letter, there will be found ſome prayer or wish, for fashion-ſake, wherein there is but little Conſcience made to have the heart joyning in it; how much irreverent uſing of the Scripture and of Gods Name, is there in writing of Letters, particularly of Burial-letters, thus. p. 106It hath pleaſed the Lord, it hath ſeemed good to God, it hath pleaſed God or the Almighty, &c. I am not condemning the thing ſimply, but our way of abuſing it,

7. Look through accidental mentioning of God (if we may ſay ſo) in ſaluttations, God ſave you, God be with you; In prayers for Children, evidencing rather our fondneſs on them thereby, then our love and reverence to the Name of God; for ſuch as are in any preſent hazard, God ſave; for any favour, curteſie or complement, God bleſs; theſe are good (as the Apoſtle ſaith of the Law) if uſed lawfully, but they are often ſinfully, raſhly, ignorantly, yea prophanely abuſed, we having often more reſpect to them we ſpeak unto, then unto God. I would not condemn the uſe of them being duties, but exhort you to gard againſt the abuſe, and to uſe a grave, reverent, underſtanding, and ſenſible way of expreſſing of them, or of any thing like them.

8. Conſider narrations of Scripture-ſtories, or other ſtories, queſtions, tales, &c. wherein the Name of God is mentioned, and poſſibly when we tell them, to make a ſport of them, and to make merry with them; how often is his bleſſed Name taken in vain in them? certainly the mentioning of his Name were often better forborn, then ſo irreverently uſed.

9. Conſider the uſurping of Gods Attributes, or of an intereſt in him, raſhly, as when men confidently, yet without all warrant, aſſert God is mine; I truſt in his mercy, ſweet Chriſt my Saviour, my Mediator: Ah! how often is this, which is the very Crown of grace, to wit, in Gods doing good and ſhewing mercy, abuſed and prophaned moſt ſinfully and ſhamefully!

There is one particular, which yet remaineth to be ſpoken of on this Third Command, which concerneth Lots, Omens, Superſtitious Obſervations and ſuch like, whereby the Name of God is wronged, in being not only ſlighted, contemned and taken in vain in theſe events (which yet are guided by Him) but the Diſpoſal of things, which is due to God, is denyed to Him, and Attributed to Chance, Luck, Fortune, and ſuch like.

We ſhall then: 1. Shew what Lotting or Lottery is. 2. How it concerneth this Command. 3. Diſtinguiſh Lots, into ſeveral ſorts. 4. Shew what are Lawful, and when they are Lawful. 5. What are Unlawful.

A Lot or Lotting is, The Committing, of the Deciſion of ſome thing, in an immediate way to Divine Providence, without the intervening Cauſalities, or influence, of any ſecond Cauſe, to ſway in that Deciſion: So that when the thing falleth out, and is decided, there can be no Reaſon given, Why it is ſo on Mens part, but that the Lord was pleaſed to diſpoſe: As it was in that Inſtance of Lotting, about the Election of the twelve Apoſtle, in Judas his room, Acts 1. So from Prov. 16. 33. It's clear that that is a Lot; Whereof the whole diſpoſal is of God: And therefore it is ſaid, Chap. 18. 18. To cauſe Contentions to ceaſe, and to part betwixt the Mighty: Becauſe none can quarrel, concerning that which Man hath no hand in.

A Lot may be many ways appointed, either by the throw of a Dice, or the like; or by ſome other mean putting difference, betwixt one and other, even as men ſhall appoint: as when it is; By what Beaſt they ſhall firſt ſee, by what ſaying, or by what Book they ſhall firſt hear, or look on▪ &c. OnelyOnly we think Lots differ from p. 107Omens, or ſuperſtitious Obſervations, thus: 1. Lots are to decide betwixt two; the other are Collections, which one may make concerning himſelf. 2. Lots follow on ſome appointment that is mutual and are free; the other may be otherwayes.

That Lots in the uſe of them, concern this Command, theſe things will make it out ſeveral wayes. 1. That which putteth God to it, in an immediate way, concerneth this Command, eſpecially; I mean, whatever putteth him to declare his mind, or reveal himſelf, that putteth him to it, and is a ſpecial implicite invocating of Him: But Lots or Lotting, putteth him to it, in an immediate way; For, 1. None other can diſpoſe of them but he, Prov. 16. 33. 2. What is diſcovered by thoſe Lots, is either Gods mind or the Devils, or is by chance; but it cannot be any of the latter two, therefore it is the firſt. 3. It is the putting him to it, more then he is by Prayer: Becauſe, 1. It is by an Extraordinary way, and often added to Prayer. 2. It is for the manifeſting of a ſecret Decree; For by it, we are to underſtaud, what God has appointed, and Eternally decreed, concerning ſuch an event. Hence it is, that in Scripture, Prayer is ſo often, if not alwayes joyned with it; and therefore it muſt in a ſpecial manner belong to this Command: Yea, if God be ſlighted in it, he is wronged: if acknowledged according to his Intereſt, he is in a ſpecial manner concerned, where he wholly ordereth the thing.

2. It is either a Mean, appointed by him to underſtand his mind or not; if appointed by him, then it is in ſo far his Ordinance, and his Name is concerned in it; if not, then it is abuſed.

3. The medling with Gods Secret, or with his Will, or Way of revealing it in his Providence, muſt belong to this Command; but this eſpecially, meddleth with all theſe: Therefore, &c.

4. That which cannot be gone about, but the Name of the Lord, is either wronged or honoured, in it: muſt neceſſarily belong to this Command, for that is the ſcope of it: But none can Lot without either depending on God, for the ordering of, and acknowledging of him in it, when it is done; and ſo without honouring him, or neglecting him, and ſo taking his Name in vain. 1. By miskenning his Providence, and thinking to get that decided ſome other way. 2. By irreverent going about it. 3. By Attributing it to ſome other thing. 4. By not acknowledging God in it, nor ſubmitting to it, when done ſo. So then theſe three wayes men fail, and take Gods Name in vain. 1. Before the Lot. 2. In the time of it. 3. After it is paſt.

Lots, are ordinarily divided into three ſorts. 1. Divine, which are from extraordinary Warrants. 2, Deviliſh, wherein the Devil is either invocated, or, in Circumſtances, the Deciſion is put to him, and guided by him. 3. Humane, which are ordinarily gone about amongſt men.

Again, They are divided: 1. In Divinatory. 2. Conſultatory, whereby men find out ſomewhat that is ſecret, as Soul found out Jonathan; or are led to ſome Duty. 3. Diviſory. By ſuch the Land of Canaan was divided, Joſhua 13. 6. 4. Luſ…ry, or, for Play: This diviſion is large and Comprehenſive, and hath ſeveral ſteps, according to the weight of the things, as they are greater or ſmaller, or indifferent.

Conce…ning them we ſay: That all Conſultatory, and Divinatory Lots, except ly an Extraordinary Warrant▪ are unlawfull and a Tempting of God, who has now given us other wayes and means, to direct us in what is meet for … to do,

2 Concerning thoſe Devilish Lots, there is no Queſtion of the Abominablen…ſs of them; ſuch as fore-telling of Fortunes, Horo-Scopes, or Deaths; the finding of things loſt by naming of all ſuſpected Perſons, turning the Ri d e, &c.

Yet 3. We dare not condemn all Diviſory Lots, if rightly gone about.

Be…auſe, they are frequently made uſe of, in the Scripture: Joshua 7. 13, 14, and 15 &c. Acts 1. Yea, they ſeem to be from the Light of Nature, Jona 1. 2. The uſe of them, is Moral and perpetual, Prov. 18. 18. To cauſe Contentions to ceaſe, and to part between the Mighty. 3. When they are rightly gone about, they are a Honouring of God, and are a Manifeſt acknowledging of his Providence. I ſay, Rightly gone about: Where, 1. The matter ſhould be weighty or of ſome Conſequence; that is, It should either be weighty in it ſelf; or it should be ſo by ſome Con equence, or Inconvenience; making a light thing in it ſelf weighty, otherwiſe it is (as Swearing is, in a matter of no moment) but a baffling of his Ordinance.

2. It should be Neceſſary, that is a thing, that without many Inconveniences, cannot be in another way decided: otherwiſe to put God to reveal his mind, in an Extraordinary way, when there is an Ordinary at hand, is a tempting of God; even as, to leap over a Wall is, while there is an ordinary paſſage to go thorow by.

3. It should be with a due Reſpect to God, acknowledging him, to be the Deciſor, calling on his Name in the uſe of it, and looking to him for the Deciſion, as we ſee almoſt in all Lottings, and even of thoſe Heathens, Jonah 1.

4. It should be gone about, in the right manner. 1. With Reverence, as if we were to hear God pronounce the Sentence, and ſpeak his Mind; as while Saul is a-taking, the People ſtand before the Lord, 1 Sam. 10. 19, 22. 2. In the Faith that God guideth it; and ſo, without Anxiety and fear. 3. In Singleneſs, Committing it to Him, even in Heart, as well as in Appearance; Abſtaining from all Fraud or Tricks, or any thing which may have influence, as a ſecond cauſe, to mar or caſt the Deciſion; this were a high way of mocking God, to put the Deciſion to Him, and yet to endeavour to give the Anſwer our ſelves,

Laſtly, After the Lot, there should be a reverend acknowledging of Gods Mind, without fretting or grumbling, and a chearful ſubmitting to it, as we ſee in all the Caſes inſtanced in Scripture. Theſe Rules being obſerved, we think that for dividing of Stations or Charges; or of Portions, which cannot be other-ways done, without offence or prejudice; Lots may be uſed.

Yet, I would ſay theſe few things, for Caution here: 1. Ye should not in petty things uſe them, when the matter is of no value at all, or of very ſmall value; ſo that ye are indifferent, how it falls out: Or when it is not of that weight, that ye would give an Oath in it; but rather quit it, (and there would be here a Proportion kept,) ye should rather in ſuch a Caſe hazard ſome Loſs then put it to a Lot, out of that Reverence ye owe to Gods Name: All the Caſes in Scripture are weighty: In your Ordinary Merchandize, I deſire you to remember this:

2. Ye should not fail to uſe your Reaſon, and honeſt skill, more, in Sharings and Diviſions, for preventing of a Lot. Folks ſometimes, betake themſelves to theſe for p. 109caſe, when yet their Reaſon, rightly made uſe of, might bring to a ſatisfying Deciſion. God hath not given Reaſon to Man in vain, or for nought: when Reaſon then may do it; eſſay it, and forbear a Lot.

3. Let it be in ſuch a matter, and ſo uſed, as ye may ſeek God in it, and in-call His Name by Prayer: To lote in a thing, that folks will not, or dare not pray in, agreeth not with Scripture examples, nor with that tenderneſs which a Believer should have at ſuch a time: It should then be in a thing reſpecting a promiſe.

On the contrary, we may ſee how men fail here, 1. In weighty things, by not keeping the right manner before the Lot, in the time of it, and after it is paſt, when it endeth not ſtrife. 2. In Trivial things, by making this too Cuſtomary; ſo that folk uſe the Lot almoſt in every thing, making that which is extraordinary to become ordinary, contrary to the nature thereof. It is an ultimate Judge and Decider, even as an Oath is for ending all Controverſies: it is like unto Moſes (as one ſaith,) the great matters should be reſerved to it; yea, it is greater then Moſes, its God himſelf, thus in His providence paſſing a Deciſion; The leſſer things would be other wayes decided.

3. We may gather from what is ſaid, what is to be thought of ſuch Games and Paſtimes as run on Lottery (having that for the very foundation of them) and have an immediate dependance on providence for the iſſue of them.

1. That they are Lottery cannot be denyed, for they have all that is in Lotting; there is in them a putting of things to a doubtful event as to us; and that event is guided either by God, or by ſome other, and which-ever of the two, we ſay, it will be a breach of this Command; ſo trivially for our pleaſure to take the Name of God in vain, as many formally do; for none can tell, how ſuch a thing will come to paſs by any reaſon.

2. That to do ſo, or to uſe a Lot in this caſe is a ſin, may alſo be made out clearly. 1. Becauſe it is againſt the end of Lots, which is to divide or decide where there is Controverſie, and ſo it interverteth their end, and becometh ſinful; even as ſwearing where no Controverſie is, is a ſin. 2. There is either no neceſſity at all to take that way, orthere is but a made-neceſſity of our own, it muſt therefore be a tempting of God; as ſuppoſe this to be the end of Lotting, to know in the upshot whether ſo much Money should belong to you, or to me; no doubt, that point of right to whom the Money belongeth, may be decided as well at the entry; therefore this way of deciſion is in vain.

3. That Lotting which hath in it no reverence to God, but baffleth his Name, nor is conſiſtent with the right manner of Lotting, cannot be lawful: but this is ſuch: for it is not only, de facto, contrary to the former rules, but in its own nature is inconſiſtent with them: this is clear, 1. From the great frequency of Lot…ing in theſe Games. 2. In the little dependance on God for the event that is in them; and indeed a ſpiritual frame of dependance on him, cannot well, if at all conſiſt with them. 3. From its inconſiſtency with ſerious prayer: what! can or dare men pray in earneſt for Gods guiding in theſe things, in every throw of Dice, or shuffling of the Cards? or in faith expect ſtill the revealing of his Decree that way? or when it is done, and paſt, can they ſuitably acknowledge Him in it? Men dare not look ſo ſeriouſly on theſe things, yea, they know they dare not.

4. That way of Lotting; which cannot but occaſion the wronging of the Name of the Lord, and his providence, cannot be right; but this is ſuch: for we muſt ſay, that either Gods hand is not at all in ſuch things, and ſo we deny his providence; or we muſt ſay that he may be put to it, by this common and coarſe way, and that in our p. 110ſport, and for our pleaſure in his immediate providence to declare his mind; which is a notable Baffling (to ſay ſo) and Prophanation of his Name; hence it is that men ſo often Swear, Curſe, Fret, and exclaim in theſe Games at Cards, Dice, &c. (wherein chance, luck, fortune, &c. are ſo much looked to, and in a manner deified) and altogether overlook and miſ-regard the Majeſty of God, as if he had no Providence at all in ſuch things.

5. What is done without warrant of either Scripture-precept or practiſe, cannot be dose in faith? Now there can be no ſuch warrant drawn from Scripture for ſuch playes or games, the very foundation whereof is Lottery, and not only accidentally and rarely incident to them, as may be on the matter to other lawful recreations, if that can be called Lottery at all, which is rather an undeſigned, unexpected ſurprizing incident of providence; whereas in the other, the deciſion by a Lot is deſigned, waited for, and all along the game referred unto, and hung upon: yea, it is inſuitable and inconſiſtent with the Scripture-way of uſing Lot is, which is alwayes in moſt grave and important things; but this way of …ſing them is manifeſtly to abuſe them.

6. That which hath a native tendency to make any Ordinance of God vile and contemptible, cannot be warrantable; Now that Lotting in theſe Games hath ſuch a tendency to make the Ordinance of a Lot, and of Prayer, which ſhould at leaſt be joyned with it, Contemptible; is obvious to any ſerious and impartial conſidere… of it, neither can it in reaſon be thought that, that which is in ſo ſacred a manner, and with Prayer to God, to be gone about in one thing, and is by Him appointed for ſuch an end as an Oath is; can warrantably be uſed in a manner, and for ends ſo vaſtly different from the former in an other thing.

7. If Lots belong at all to this Command, then theſe Lotting-Games are unlawful: for they cannot with any Religious reaſon be ſuppoſed to be commanded in it, and therefore they muſt be forbidden. And if in trivial things Lots be unlawfull, much more in ſuch Games which end not ſtrife and contentions, but often and ordinarily begin them, and bring them to a height: and therefore do the Ancients declaim againſt this as a Sacrificing to Devils, and invented by Idolaters.

If it be ſaid here, that theſe things are thought but very little of by men: Anſw. It is true, and no great wonder; for moſt men uſe but to think little of the breach of this Command. Yet are their breaches ſinful notwithſtanding; as many take Gods Name in their mouth lightly, and think but little of it, and yet that maketh not their doing ſo, ceaſe to be a ſin. God hath added his Certification here the more peremptorily for that very end, that men may not think little, or lightly of the very leaſt breach of this Command (to let paſs more groſſe breaches of it.)

If it be further objected here, Why may not ſuch Playes or Games be uſed as well as other Playes, wherein ſometimes Chance or Fortune (as they call it) will caſt the Ballance? Anſw. 1. Though in thoſe other, Chance may now and then occaſionally occur, yet that is but accidental, theſe are ſimply, or at leaſt moſtly guided by Lotting, and immediate providences, and cannot be prevented or made to be other wayes by the beſt art and skill of men. 2. In theſe other Games there is an intervention of ſecond cauſes, and an uſe of mens parts; Natural and p. 111Moral, for obtaining ſuch an end ultimate (in ſome reſpect) and immediate; as for example, when men ſtrike a Ball with a Club, or throw a Boul to a hole, they are guided therein rationally, as they are in coming down a Stair; and they act therein, as in other things by ſecond cauſes and uſe of means, whether of Body or mind; but in theſe Lotting-Games it is not …o, for all is caſt and hung upon extraordinary providence, even as if a man, who cannot, would be take himſelf to ſwimming in, or walking upon the Water, when an other betaketh himſelf to a Bridge, or to a Boat.

In ſum: As Lots and Oaths are much for one end, to wit, the ending of controverſie and ſtrife. Heb. 6. 16. Prov. 18. 18. So ought the ſame Rules almoſt to be obſerved in them both. Then 1. Before the Lot we ſhould look to and follow Gods call, and depend on him in it. 2. In the time of Lotting, we ſhould act reverently. 3. After the Lot we ſhould reverence the Lord, and ſubmit to the event of it as to his mind, even though our frame has not been ſo right: As an Oath bindeth when taken in lawful matter, though there hath been raſhneſs as to the manner, by vertue of Gods Name which is interpoſed; So do Lots. Becauſe how ever we be as to our frame, it is He who decideth as to the event; therefore ought that deciſion to be looked on as moſt Sacred; God having thought good beſide the general rules in his Word to give evidence of his mind by Lots, as to ſome particular events; and though theſe Games at Dice or Cards may in the compleat frame of them require ſome skill, how to manage ſuch throws or ſuch particular Cards when a man hath gotten them; yet that, that-throw is ſuch, caſting up ſo many blacks and no more, that ſuch a man hath ſuch Cards and no other, that is meerly by immediate providence, and ſo muſt of neceſſity be a Lot▪ or it is by ſome other means which would (if aſſaid) wrong God alſo very much: And though skill may poſſibly influence the event as to the upſhot of the Game, yet in theſe throwings or ſhufflings the…e is no skill, or if there be any thing that is accounted Art or skill, it is but deceit, ſeeing the ſcope is by theſe to leave it to providence in its Deciſion.

This Doctrine concerning ſuch Games, was the Doctrine of the Ancients, who did vehemently inveigh againſt this ſort of Lottery, ſee Cyprian de Aleatoribu…, who fathereth it on Zabulus and calleth it the ſnare of the Devil, and compareth it with Idolatry, ſo Ambroſe de Tobia. pag. 590. It was alſo in ſome Councils condemned, Can. Apoſt. Canon. 42. Con. Trull. Canon. 50.

This hath been the conſtant ordinary Judgement of Proteſtant Writers on this Command, and ſome of them have written peculiar Treatiſes to this purpoſe, particularly Danaeus; wherein he proveth that ſuch Lottry is unlawful in it ſelf, and moſt prejudicial to men; this is likewiſe the Doctrine of the School-men, though none of the moſt rigid Caſuiſts, yea it is the Doctrine of our own Church, theſe being, as unlawful Games, condemned of old; and of late, to wit, Anno 1638. by the general Aſſembly of Glaſgow, according to a former Act of an Aſſembly held at Edinburgh, anno 1596.

Laſtly, Conſider for ſcarring from ſuch Games, theſe two things. 1. The contrary events (that follow moſt ordinarily on ſuch Lottry:) Strifes and Contentions are occaſioned; if not cauſed by them, which are ended by the other, ſo very different are the events. 2. Conſider that moſt men who uſe them, fall often into groſſe prophaning of Gods Name, or into high paſſions at beſt.

p. 112An Omen, or ſign, or Token is, when men propoſe to and reſolve with themſelves▪ that if they meet with ſuch and ſuch a thing, they will conſtruct ſo and ſo of it, o… when they ſeek it from God for that end; Thus Abrahams Servant did at the Well ſeek to know the mind of the Lord, and accordingly drew Concluſions about it, concerning a Wife to his Maſters Son, Geneſ. 24. So did Jonathan about his aſſaulting of the Philiſtines, 1 Sam. 14. So likewiſe did Gideon about his ſucceſs againſt the Midianites, Judgs 6. And Mary for confirmation of her Faith, concerning what was told her by the Angel, Luke 1. 34. This is ſtill to be underſtood as to ſome particular fact or event, and not in a common Tract, or for the determination of a general Truth; as for example, Mary believed that Chriſt was to be born, but knew not that she was to be his Mother; but Zacharias, John the Baptiſts Father, did (it ſeemeth) doubt of Gods power, or of the event or Truth of what was told to him; and therefore he ſinned in ſeeking a ſign when the other did not: The Philiſtines ſinned moſt groſly, when they ſent back the Ark and did hang the Deciſion of that queſtion, whether then plagues came from the hand of God, or by chance, upon the motion of the Kine▪ 1 Sam. 6. And it is alwayes a ſinful tempting of God, when men out of curioſity from unbelief, or needleſly, put him to give a ſign that they may thereby know his power, will, or wiſdom.

An Obſervation is, when we gather ſuch a thing from ſuch a providence that occurreth without any fore-caſting of ours, or determining with our ſelves before hand about it, being a meerly ſurpriſing unexpected Emergent: we shall only ſay in general concerning Omens, and Obſervations, that when they agree not with the Word, and our Duty revealed and injoyned therein, they are not to be adventured on nor regarded, but utterly ſlighted, becauſe then certainly they degenerate and become extravagant; neither are the examples of ſuch who being led by an extraordinary Spirit have uſed them, to be followed by others who have not the ſame Spirit: doubtleſs it is ſafe for us to take heed to the more ſure word of Propheſie, and to follow the unerring rule of the Word of God, and not extraordinary examples for which we have no warrant.

Superſtitious Obſervations are not ſo much about daily occurring providences, which all are obliged piouſly to mark and improve to the beſt ſpiritual advantage, and in the careful marking and ſuitable improving whereof, there lyeth a ſpecial piece of ſpiritual wiſdom, more eſpecially of ſuch providences which may, from the Lord, help either to confirm a man in his Duty, or deterr him from a ſin or ſnare; as they are about ſome ſet and marked actions of Creatures, and theſe very fechleſs and ſilly too (though I deny not, but that ſimply they are providences alſo) which are reputed to be ſo many fixed Rules and Canons of natural wiſdom, but really inſtituted Spells, or Freets, or the Devils Rudiments and Grammar (to ſay ſo) to ſink mens minds into Atheiſm. And Obſervations are alwayes ſuperſtitious, when we collect and conclude that ſuch and ſuch events evil or good, will happen to us, or befall us from ſuch and ſuch occurring works and paſſages of providence, for which no reaſon can be drawn either out of the Word of God, or out of the courſe of nature; in a word, for which there is neither Scripture-warrant, nor can any natural cauſe or reaſon be aſſigned; as for inſtance, To think, it is unlucky to meet ſuch and ſuch Perſons firſt in the morning (which uſeth to be called an evil foot) for a Woman with child to ſtep over a Hair-teather, for Folks to neeſe putting on their Shoes, for one to have Salt falling toward him on the Table (the fear whereof▪ maketh ſome to ſuffer no Salt to com… to their Table) to have a Hare croſs ones way, to burn in the right ear, to bleed ſome drops of blood, &c. Again to think, that it boadeth good luck for folks to have drink p. 113ſpilt on them, to find old Iron, to burn on the left car, to dream on ſuch and ſuch things, &c. There is a multitude of ſuch Freets and ſuperſtitious Obſervations, which many retain ſtill, and but few without ſome and free of all; a ſin from which it is to be feared the Land hath never been thorowly purged, ſince it was Pagan; a ſin very natural to men, and which hath amongſt Chriſtians its obſervable increaſe and decreaſe, according to the more or leſs free courſe and ſucceſs of the Goſpel; All Chriſtians should abhor ſuch freets, as ſmelling ſtrong of much ignorance of God, of much Atheiſm and Paganiſm.

Of this ſort, or very like them is, Folks meeting with ſuch a word in ſuch a Sermon, which may have ſome alluſion, or ſeeming anſwerableneſs to a caſe, or particular, formerly dark, or doubtful to them, which they take for clearing of them, or deciding of the thing without due examination thereof, according to the true meaning of the Scripture, and the Analogy of Faith: And their having ſuch a place of Scripture brought to their mind, or at the firſt opening of the Bible caſt up to them, which they look on as more befitting their condition, and that becauſe ſo ſuggeſted and caſt up, without pondering the word it ſelf: and lay more weight on that word on that very account for ſolving of ſuch a doubt, and for clearing and determining them as to ſuch a thing, then on any other having the ſame Authority, and no leſs, and it may be much more ſuitableneſs to the thing, without any further tender and ſerious ſcrutiny, as if that were of ſpecial and extraordinary Revelation of Gods mind to them thereabout; which is a moſt dangerous practiſe. And (as we diſcourſed before on the practical breaches of the ſecond Command) is to make a Weerd or Fortune-Book of the Book of God, which he never appointed for ſuch an end; again I ſay, a moſt dangerous practiſe, and yet too frequently incident to ſome Religious Perſons, eſpecially in their trouble aud difficulty, whereof ſome ſtupendious inſtances might be given, which would fright all from ever daring any more to adventure on ſuch a practiſe not bottomed on the Word it ſelf, which God hath certainly given to his people to be uſed by them with Chriſtian prudence, according to its own principles, and not to be lotted with, or to have their ſtate or condition, or the deciſion of what they are dark or doubtful about, at hap-hazard caſt on it, according to their own groundleſs fancies and imaginations.

We come now to the threatning or certification wherewith this Command is preſſed, The Lord will not hold him guiltleſs that taketh His Name in vain. In which, three things are contained: 1. The fearfulneſs and terribleneſs of the Judgement and Punishment, whereby the Lord will avenge the breach of this Command. 2. The Extent of it, as to every particular individual perſon ſound guilty, the Lord will not hold him guiltleſs. Him, whoever he be, whatever he be; if there were but one, he shall not eſcape; and if there be many, not one of them shall be miſſed or paſſed by in this reckoning. 3. There is the peremptorineſs and infallible certainty of it, God will not be diſſwaded from it, nor will he alter this Sentence, but it muſt and shall ſtand againſt him.

The punishment is implyed in that, Not to be holden guiltneſs, wherein there is more contained then is expreſſed, implying theſe Three: 1. That he shal not be forgiven nor abſolved, and ſo shall never enjoy Gods favour and friendship, which no man, who hath ſinned, can without pardon, enjoy; thus the Judgement is negatively to be underſtood, He shall never enter into Heaven, nor ſee the Face of God, if he repent not. 2. Poſitively it implyeth that he shall be found guilty, and shall be dealt with as a guilty perſon, that he shall be eternally condemned, shut out from Gods preſence, and caſt into Hell to be there tormented for ever p. 114and ever. 3. Eminently it implyeth a very high degree of puniſhment, that the degree ſhal be eminent, and that in reſpect of other ſins this ſin ſhall have a peculiar weight added unto its Curſe, and be ranked amongſt thoſe ſins which ſhall be in the Juſtice of God moſt ſeverely puniſhed; a particular inſtance, and proof whereof, i… in Hypocrites, whoſe Judgement ſhal be in Hell amongſt the ſoreſt; the Hypocrites portion of Wrath will be a large portion.

The peremptorineſs is implyed in theſe words, The Lord will not bold him guiltleſs, the Lord will not, &c. which implyeth. 1. That Sinners ſhall be reckoned with and judged for ſin, in which reckoning this ſin ſhall be eſpecially taken notice of. 2. That all Sinners ſhall be ſummoned to appear before the Judgement-Sea… and Tribunal of God, and have their particular Libel and Accuſation of their particular ſins, wherein this ſin ſhall be particularly taken notice of, as a main Article. 3. That there ſhall be a Sentence and Doom paſſed upon the guilty, and that who▪ſoever ſhall be found guilty of this ſin, ſhall find D…vine Juſtice ſeverely paſſing Sentence upon them. 4. That there ſhall be a holy rigid execution of that Sentence without mercy, by a high degree of wrath upon all who ſhall be ſo Sentenced.

If any ask, How this Threatning is to be underſtood? for Anſw. We ſhould diſtinguiſh betwixt ſuch, who repenting for it, do by Faith in Chriſt make peace with God, and others who continue in it without repentance: and ſo ſay. 1. Tha… it is not to be underſtood, as if the breach of this Command were declared to be ſimply unpardonable to any who ſhall be guilty of it; for that is neither conſiſten… with the grounds of the Goſpel, nor with experience, whereby it is found tha… grace often extendeth it ſelf to the pardoning even of ſuch. 2. But that it is in it ſelf a ſin moſt hateful to God, and a ſin that bringeth great Wrath on all that are guilty of it, and ſhall be found to be ſo, before his Judgement Seat. 3. It ſayet… that all who are guilty of it, while their peace is not made with God through Jeſ… Chriſt, yea in ſome reſpect there-after, ſhould look on themſelves as thus highly guilty; and that all who are not pardoned, ſhould account themſelves to be lyable to this ſtroke of wrath, and to be under this Sentence of the Law that ſtandeth particularly pronounced againſt them. 4. It ſayeth, that men do by this ſin, exceedingly hazard their eternal Salvation, and that their Repentance is rare, and ſo likewiſe their Pardon; it being found in experience that men, habituated to th… ſin of taking Gods Name in vain, do but ſeldom get Repentance. 5. That whe… Repentance cometh, and is given, ſuch as are guilty of it, will be in an eſpecial manner challenged for it, and found to be in a high degree, bitter unto them in all their after-reflexions upon it. 6. That it will very readily have much influence in m… ring a mans peace, and obſtructing the intimation of Gods favour, and the joy of his ſalvation, even when it is pardoned; as we ſee in David, who made the Name of God to be biaſphemed, and was therefore put, Pſalm 51. to cry and cry again for the joy of Gods ſalvation; for removing (amongſt other reaſons) of that ſcandal. And withal, it bringeth on temporal Judgements, as it did on David, 2 Sam. 12. 7. That when it is pardoned, it will in the ſad remembrance of it, make the… loath themſelves, and walk humbly, ſoftly, and in the bitterneſs of their ſouls; and withal, to think much of, and to magnifie, and wonder at grace that did ever pardon ſuch Sinners, as it did Paul, who loatheth himſelf, and highly exalteth Grace on p. 115this account, that it pardoned him who was a Blaſphemer: As for ſuch who never betake themſelves for pardon, nor obtain mercy, it has theſe effects; 1. It maketh their Conſcience lyable to the ſore and grievous challenge of this ſin, and to the plain and ſharp threatning that is pronounced againſt it, which being deſpiſed, and God himſelf much wronged thereby, cannot but bite, nay, gnaw the Conſcience ſo much the more. 2. Juſtice hath a clear ground to proceed upon againſt them, not only as Sinners in general, but as guilty of this ſin in particular, and ſo becauſe of it, in a ſpecial manner lyable to wrath. 3. An eminent degree of wrath in Hell; for as there are different degrees of torment in Hell, ſo this ſin, no doubt, will make thoſe who are guilty of it, ſhare of that torment in a high degree. 4. That it further hardeneth and incapacitateth for pardon (though not ſimply) the perſons that are guilty of it.

If it be asked, Why this ſin is ſo threatned and puniſhed even beyond other ſins?

Anſw. Becauſe it is accompanied with the moſt hainous aggravations, and ſo draweth on the greateſt guilt; As 1. It is a ſin immediately againſt God himſelf, and is not, as ſins of the ſecond Table, nay not as other particular ſins of the firſt Table, whereby men divert from God to Idolatry, giving to Idols what is his due, or turn their back on him, or ſlight his commanded worſhip, as in the firſt, ſecond, and fourth Commands; but this doth immediately and directly, and by commiſſion terminate on God himſelf moſt daringly and preſumptuouſly, as it were baffling and affronting him who has made himſelf known by his Name. 2. It is the fruit, ſign, or ſymptome, yea, and cauſe of the moſt groſs Atheiſm in the heart, and enmity againſt God; for it is his Enemies property to take his Name in vain, Pſalm 139. 20. It cannot be in the heighth▪ but where Atheiſm is, and the awe of God is not; and where there is much of it, there is proportionably much Atheiſm; it ſpeaketh forth plainly, that there is no right knowledge or faith of his Greatneſs, Holineſs, Power, Juſtice, &c. which would make men fear him, and ſtand in awe of him; hence ordinarily thoſe who are groſs in this, are other wayes groſs in many other things; for it fitteth and diſpoſeth for Atheiſm, and it inureth and habituateth a man to contemn and deſpiſe God, whereas, on the contrary, if a man make Conſcience of any thing, it will be of this. 3. It is that which diſhonoureth God moſt amongſt others, and giveth them occaſion to blaſpheme, as Davids ſin did, and as thoſe falſe Prophets and Seducers with their followers are ſaid to do, 2 Petr. 2. verſe 1, 2▪ and where this prevaileth, all Religion is accounted among ſuch, but as a fancy and nothing, and therefore he will puniſh it ſeverely. 4. It is often and moſt ordinarily the guilt of ſuch as acknowledge God in profeſſion, but in works deny him, and do not worſhip him as God: It is againſt light and convictions, yea, and profeſſions of an intereſt in God; therefore, there is an emphaſis here, The Name of the Lord thy God. 5. It is not ſo of infirmity, as other ſins, which pleaſure or profit may puſh men on to; there is ordinarily here none of theſe, but either ſimple Atheiſme; or prophane cuſtome that maketh it ſo much the worſe, that it is cuſtomary.

The ſecond reaſon why the Lord thus threatneth and puniſheth that ſin, is that he may thereby vindicate his own Holineſs, and imprint the awe and terribleneſs of this great and dreadful Name the Lord our God, upon the hearts of all, it being p. 116one of the greateſt benefits beſtowed, or which can be beſtowed upon men, to wit the manifeſtation of the Name of God, when it cometh to be abuſed (being the abuſe of the beſt thing, and ſo the greateſt abuſe) it is the more ſeverely avenged, and thus one way or other the Lord will have his Holineſs and Greatneſs known amongſt all his Creatures; and therefore, whoſoever shall think little of his bleſſed and Holy Name here, and thereupon baffle and prophane it, God shall make them think more of it hereafter, when he riſeth up to take Vengeance.

3. He ſo threatneth and punisheth it, becauſe men take a liberty and latitude in it, in formal Praying, rash Swearing, Jeſtings, Writings, Tenents, Diſputes, Plays, by Lots, &c. and therefore he putteth the greater ſtamp of his Indignation on it, either to reſtrain them from that liberty, or to make them ſmart for it; and men alſo but very ſeldom ſeverely punish it, therefore He himſelf will.

If any should ask the cauſe, why men do ordinarily take ſo little notice of this Command, and ſo generally ſin againſt it? I confeſs it may be at the firſt wondered at, conſidering that it has ſuch peremptory threatnings, and is very often followed, even here in this World, and in the ſight of men, with shame and viſible judgements; and that there is ordinarily no profit, no… credit, nor any ſuch ſatisfaction to carnal luſts or pleaſures to tempt and push on to it, as are to other ſins; and that yet, notwithſtanding all this, men should ſo frequently ſin this way, muſt be alſo as wonderfull as it is abominable. But we may conceive it to proceed from theſe Cauſes.

1. Much Atheiſm, and the little heart-eſteem that there is of God, and of his Majeſty; the little Faith that there is of his dreadful juſtice, and ſevere and peremptory execution of his threatnings; little of theſe within, maketh men careleſs to be watchful, and what wonder if this break forth, when in his heart the man ſayeth; There is no God; then this followeth, as is clear, Iſai. 37. in Sennacherib, who when once he ſaith, Who is the Lord, then he treadeth on his Name.

2. There is a natural pride and ſtout-heartedneſs in men againſt God, flowing from the former, whereby they ſet their mouth againſt God, and think it is a piece of bravery not to ſtand in awe of him; and (as Goliah did) to defie the living God, and to contemn and trample upon all Religion and Holineſs which appears ſooner and more clearly in nothing, then in ſtout words againſt the Lord, Mal. 3. 13. and in prophaning of his Name; hence it is to be obſerved, that where this ſin reigneth, there is either a height of deſperate ſecurity and ſtupid ſenſeleſneſs, or a devillish gallantry in contemning God and all Religion, all Prayer, and other ſpiritual exerciſes as not becoming pretty men, or men of ſpirits; as if, forſooth, topping with God, and bidding a defiance to the Almighty, were true knowledge, and the grand proof of a brave and gallant ſpirit, and of a pretty man: O! what a dreadful length is this that men are come? to ſay in effect, Who is the Lord, that I should reverence his Name?

3. The Devil knowing well both theſe, taketh occaſion to ſtir men up to it; and what by offering occaſions of irritation to vent their paſſion, and what by habituating them to it from cuſtome, and the example of others, whereby keeping them off ſome other ſins which others may be guilty of, he is in Gods righteous Judgement permitted to harden them in this.

4. There may be alſo ſomething in the nature of this ſin, becauſe it doth not ordinarily wrong others externally, or becauſe it may be in a truth, or in profeſſion of duty, o… in worship; or becauſe it may be fallen into inadvertantly without forethought or deliberation; therefore the Devil hath the greater advantage to drive p. 117men on to it, if not by ſwearing falſly, yet prophanely and raſhly; if not by God, yet by ſome Creature; or if not ſo, yet by formal and fruitleſs diſcharging of duties, or by ſome other way; and becauſe ordinarily there is no ſuch evil that ſticketh thereby to others, as to make them reſent it, nor no ill meant to themſelves, as they in their proud ſelf-love, do conceit; therefore they are the leſs affraid of it before, and the leſs challenged for it afterward.

Let us make ſome uſe of all this in a few words. 1. Then ſee, and gravely conſider what ſin this is, what wrath it deſerveth, how far, and how wide in its guilt it extendeth it ſelf, and what ſevere reckoning will be for it? O then! what is your hazard, and what will be your ſentence when this Judgement ſhall be ſet, and when the Judge cometh to pronounce it? tell me, who of you will be able to purge your ſelves of this guilt? This Sentence may, and will one day make many of you to tremble, when the Lord will ſay; Man, thou tookeſt my Name in vain in ſuch a Company; at ſuch a Play and Sport, in ſuch a Conteſt, in ſuch an Oath, yea, in ſuch a Prayer, &c. Here is your Sentence, I will not hold you guiltneſs, but guilty for this cauſe; This, this is the Truth of God, if we believe his Word, yea, whether we believe it or not.

Let me therefore ſpeak two words further to all of you, Old and young, Godly and Prophane, Rich and Poor, &c. O take more notice of, this ſin, and be more watchful againſt it, think more of it, and look more to every way it may be fallen into; and by all means ſtudy to prevent it, fear to name the great and dreadful Name of the Lord our God irreverently; tremble when ye hear it named; and when ye read, hear, pray, or do any duty, as ye would eſchew this Curſe and Threatning, and be found guiltleſs in the day of the Lord, eſchew this ſin of taking his Name in vain.

For helps to this, let me commend unto you, 1. A ſerious endeavour to walk under the impreſſion of Gods greatneſs, and to have your heart filled with his awe; if his fear be in the heart, there will be expreſſions of reverence to his Name in the mouth.

2. Believe, and be perſwaded of the reality of this Truth concerning the terribleneſs of the reckoning for this ſin, and the fearful Judgement that will certainly follow it.

3. Uſe and mention his Name reverently in Prayer, Hearing, Conference, &c. For, habituating our ſelves to formality in ſuch duties, maketh way ordinarily for more groſs violations of this commands; and ſtudy to be more affected even when narratively ye are telling ſomething wherein his Name is mentioned, then otherwiſe.

4. Tremble at this ſin, and ſuitably reſent it; when ye hear it in others, be affected with it, and labour to make them ſo, that ye may thus train your ſelves to an abominating of that evil.

5. Let it never paſs in your ſelves, eſpecially, without ſome ſpecial g…ave Animadverſion: Look back on all your life, and ſee if ye can remember when and where ye were groſly guilty; reflect on your worship, and obſerve omiſſions and defects, at leſt in reſpect of what ye might have been at, and learn to loath your ſelves for theſe, and to be in bitterneſs for them; eſpecially if the eſcapes have been more late and recent, let them not ſleep with you, leſt ye be ha…dned, and the Sentence ſtand in force unrepealed againſt you; What? will ye ſleep, and this Word ſtand in the Bible on record as a Regiſtred▪ Decree againſt you?

p. 1186. Seek for much of the Spirit, for none can call Jeſus, Lord, but by the Holy Ghoſt, 1 Cor. 12. 3.

7. Frequently and ſeriouſly put up that Petition to the Lord, Hallowed be thy Name, Matth. 6 9.

The other word of Uſe i… for what is paſt; I am ſure, if we could ſpeak of it, and hear it rightly, there is here that which might make us all to tremble, and evidence convincingly to us our hazard, and the neceſſity of Repentance and flying to Chriſt: Tell me, Hearers, believe ye this Truth, that there is ſuch hazard from this guilt? tell me (if ye remember what we ſpoke in the opening of it) is there any of you that lyeth not under the ſtroak of it? If …o, what will ye do? flye ye muſt to Chriſt, or lye ſtill; and can there be any ſecure lying ſtill for but one hour, under Gods Curſe drawn out? O ye Atheiſts, that never trembled at the Name of the Lord, and that can take a mouthful of it in your common diſcourſe, and ye who make it your by-word, and mock, or jeſt; ye, whom no Oaths can bind; and all ye Hypocrites, who turn the pretended honouring of the Name of the Lord, and the ſanctifying of him in his Ordinances into a real prophaning of it; let me give you theſe two charges under certification of a third, 1. I charge you to Repent of this ſin, and to flye to Chriſt for obtaining pardon: haſte, haſte, haſte, the Curſe is at the door, when the Sentence is paſt already; O ſleep not, till this be removed. 2. I charge you to abſtain from it in your ſeveral Relations, all ye Parents, Maſters, Magiſtrates, Church Officers, School-maſters and Teachers, I charge you to endeavour to prevent this ſin in your ſelves and others: It is ſad that the Children of many are brought up in it, the moſt part live in it, our Streets are more full of it then the Streets of Heathens; Advert to this charge, every ſoul: Or 3. I charge you to appear before this great and dreadful God, who will not accompt any ſuch guiltleſs, and to Anſwer to Him for it.