~~-------~~~~----~--------~ An Expojition upon the 116 2 \ Secondly, His Attributes alfo are his" Name: Some of which arc incommunicable as his Eternity, Immenfity, Immutability, Simpli~ity, &c. which arc fo proper t~ the Divine Nature, that they belong to no created Being; others are communi. cable, and fo Mercy, and Goodnefs, and Ht>linefs, and Tru th , &c. are the Attri.;.. butcs of God: Commun icable they are, becaufe fomc Rays of them may be found in the Creatures; but yet in that infinite degree and excellency which they have iu God, fo they are incommunicabl e, and proper only to the Deity. And therefore though Angels or Men may be faid to be holy, or juft, or good , yet none of t!Je1~ are fo originally; none are fo infinitely and 'unchangeablr, none are fo fimpiy., an,d in the abftraCl:, but only God himfelf. Thefe then are the Names of God. And here in the Text, Thou fl1alt not take the name of the Lord thy God in vain; we muft underftand it concernin~ the Name of God in this bit Exception, that is, for anx Nam.e of.his whereby ~e IS pl:afed to re':'eal himfelf lllltO us; wheth?r i t <~ppcrtam to h1s Titles, or to hts Attnbutes; ne1ther of thefe muit be tak>::n m vain. 2. Secondly, Let us confider what it is to take the Name of God. I anfwer briefly: To take the Name of God, is no other than to make nfe of it, either as the ObjeCt of our Thoughts, or the Subject of our Difcourfes: And fo we find this Phrafc ufcd, Pfal. I6. 4· I rvill not take up their names into my lips. And Pfat. 50. 16. What haft thou to do, that thou Jhou/~ft take .my C07/Want in thy tmJuth l That is, that thou fhouldft fpe::~k, or make mentiOn of It. So that, to take God's Name, is to fpcak, or mention it. 3 . Thirdly, Let us confider, what it is to ta~e God's Name in vain. To this 1 an~ fwcr : God's Name is then taken in vain : l. Firjl, W~1cn it is ufcd without propcmnding to otir felvcs a due end. 2. Secondly, When it is ufed without due confideration and reverence. 3· Thirdly, When it is ufed in an undue and unlawful action. 1. Fir{!, \V hen it is nfed without propounding to our felvcs a due end: The end fpecifics the action; if the end be vain, the aCtion muft be fo too. Now there are but two ends that can jultific and warrant the ufe of any of God's Names, eit_her his Titles or-his Attributes; and they are> I. Fi,ft, The Glory of God. And, 2. Secondly, The Edification of our fetves and others. Whatfoevcr is bcfidcs thcfe, is light and fr ivolous, and can be no good ground to us to make any mention of his great and terrible Name, which is fo fnli of Glory and Majefty, that it fhould ne~ ver be uttered, but where the fi1bje8: of our Difcourfe is ferious and weighty. 1 will not now fpeak of thofe who rend the holy and reverend Name of God with Oaths and Blafphcmies:; a fin by fo much the more heinous and abominable, by how much Iefs temptation there is to it, either of pleafi1re or profit; this is an Iniquity to be punifh'd by the Judge: And would to God Laws were put in fevere execution, to cramp the black Tongues of all fuch prophane Wretches, whofe number fo abounds and fwa rms, that we can no where walk the Streets, without being affanltcd with whole vollies of Oaths and Curfes. But for others who arc of more hlamelefs Converfation, may it not be obferved how their Difcour fes and familiat Tattle arc filled up with the Name of God and Lord: I befeech yOu confider, what end do you propound to your felvcs in thus ufing the great and terrible Name? Are all your Difcourfes fo fcrious, as to bear the burthen of th::~t great Name? Are thej all immediately directed to the ad,rancemen t of his Glory? Or, do they all pr 0 _ mote the benefit and welfare of thofe who hear them? If fo, then indeed the Narne of God can never be more feafonably ufed : But if you make the high eft Lord fcrve only to exprcfs fomc fmall Wondet·ment, or the great God only an e:.. :pletivc to fill up a gap in your Speeches; certainly, thefe are fuch low and mean ends, th~t God will not hold thee guiltlefs. He accounts himfelf contemned when you mention his
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