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therein is his name unfolded, both in the law and in the gospel, which are the two parts thereof.

6. Lastly, His works. By thefe is he known; viz. his works of creation, Pfal. xix. 1. and of providence, whether of mercy, Acts xiv. 17. or of judgement, Pfal. ix. 19.

Secondly, I come now to fhew what is our duty with respect to this glorious name in all the parts thereof, We may take it up in these two things.

1. We are to use it in all the parts thereof as we are called. God has laid it before us for our use, and we ought to take it up. This is plainly implied in the command, not to take it in vain: for (obferve) there is a great difference betwixt the orders heaven gives concerning the name of other gods, and the name of the true God, Exod. xxiii. 13. Make no mention of the names of other gods, neither let it be heard out of thy mouth; compared with this command, Thou shalt not take the name of the Lord thy God in vain. And indeed when God gives us his names, titles, attributes, ordinances, word, and works, if we ufe them not, we take them in vain, 2 Cor. vi. 1. Now, there are three ways how we may be faid to use this name.

ift, In thought, whether by fimple conceiving of it and the feveral parts of it, or by fettled meditation upon it. Thus we are to take up the name of God into our minds, thinking and meditating upon his names, titles, attributes, c. And thus that queftion, What is his name? Prov. xxx. 4. may be our continual ftudy, our every day's leffon; and it will ferve us to learn as long as we are in the world; and no wonder, for it is what the faints in heaven are learning, and will learn through eternity. This is our duty, and would be a moft profitable ftudy, being a great part of the life of faith, whereby the foul feeds on God himself.

2dly, In words, whether by fpeaking of it, or writing of it. And thus we are to take it up in our lips and pens. The firft is the duty of all; the fe

cond of fome only whom God calls and has fitted thereunto, as he did the prophets, apoftles, and others, who by their writings have been useful to particular perfons, or to the church of God. To speak of God is the great end of fpeech that is given to man, made to be the mouth of the creation; and therefore our tongue is called our glory, by which we ought to contribute to the difplaying of the glory of God in his names, titles, &c.

3dly, In deeds; and fo we are to take up this holy name in our practice, making confcience of the prac tice of the duties enjoined in God's word and ordinances, praying, reading, hearing, communicating, fwearing by his name, when in a lawful oath duly called thereto, &c. Thus a practical profeffion of religion as well as a verbal profeffion is a duty of this command. And,

(1.) A verbal profeffion is neceffary at fome times; that is, when we are by the providence of God called thereunto, to give a teftimony unto the truth, 1 Pet. iii. 15. For then it is afked as it were, By what name are we called? and then we must not be afhamed of our Father before men, but meekly tho' boldly declare it even in words, Rom. x. 1o. and fo take up his name before the world; owning his names, incommunicable titles, attributes, ordinances, &c.

(2.) A real or practical profeffion is neceffary at all times, Rev. xiv. 1. having our Father's name written in our foreheads. That is, we must not only be, but give out ourselves in our way and carriage to be the fervants of God, following the duties of religion, whereby we are diftinguished from the world that have no profeffion; and fo profeffing his name in the feveral parts thereof.

Three things make this threefold ufe of the name of God neceffary.

[1] The glory of God, I Cor. x. 31. Lev. x. 3.; for by his name he has made his glory fhine; but if we ufe it not, we do what in us lies to put that glory

under a bufhel.

Whereas for his honour we should ufe it in all the parts thereof.

[2.] Our own good, Jer. xxxii. 39. The name of God is good at all times, but efpecially in a time of trouble, Prov. xviii. 10. The name of the Lord is a strong tower: the righteous runneth into it, and is fafe. Every part of his name is a fecret chamber, where a believer may feed, feaft, and be fafe in the worft of times. His names and titles are cordials to a fainting foul; his attributes are a magazine of comfort, and a fountain of fulness for all wants; his ordinances are breafts of confolations, his word is a good heritage, and his works are full of wonder, declaring what a great and good God he is.

[3] The good of others. It is a great kindness to a blinded world to take up this name in our lips and lives. It is like the pouring out of ointment, and breaking of fpices, that they may find the fragrant fmell, and defire to be partakers, John iv. Wẹ fhould commend his names, titles, attributes, ordinances, word, and works to others. It is glory to God, good for us, and may do good to others. It was Chrift's work, John xvii. 26. and was comfortable to him when going out of the world, and would be fo to us at that hour.

Secondly, We are to use this name in all the parts of it holily and reverently, whatever way we use the fame, whether in thought, word, or deed. This is very extenfive; but there are three things fpecially aimed at in the holy and reverent use of God's name.

1. The uling of it in faith. If we ufe not his names, titles, &c. in faith, we take them in vain, Heb. xi. 6. Rom. xiv. ult. If we believe not his being what his names and titles import, our giving them to him is but hypocritical compliment. Do we call him Hearer of prayer? let us be fure of the faith of it, or we do but mock God. If we believe not his word, as it will not pleafe him, fo it will not proVOL. II. 3 U

fit us, Heb. iv. 2.

in vain.

Unbelief makes us take his name

2. In fear. To use the name of God without fear and reverence of his Majefty, is to abuse it, Deut. xxviii. 58. His names and titles are dreadful, tho' fweet. I may fay of them as of the rings, they are fo high that they are dreadful, Ezek. i. 18. His at tributes are fo: for even that love, mercy, and grace towards finners comes not but through the wounds made in the fide of the Mediator by the fword of juftice. His ordinances need nothing from men to make them awful; in their greateft fimplicity they have an impreffion of divine authority on them, and God's fpecial prefence in them, fufficient to awe the hearts of them that are not blinded. His word has a peculiar majefty in it; and the meaneft of his works bear the impreffion of a divine hand. And fhall we use them without fear?

3. In fingleness to a right end; not for no end, a carnal felfish end, far lefs a wicked end; but for the honour of God, the good of ourselves and others. It is a precious treasure opened unto finners for their eternal welfare, not to be lavished out to no good pur pofe, but for the higheft and beft ends. So that these things must be referved as facred, and not meddled with but in matters of highest importance. More particularly,

ift, We must holily and reverently ufe his names and titles, when we think, fpeak, or any way handle them, with faith, fear, and finglenefs, having a holy dread and awe of his Majefty on our fpirits, as belie ving him to be what he calls himself, Jer. v. 22. and looking on him as his name is high above all.

2dly, We must holily and reverently use his attri butes, thinking and fpeaking of them in a reverent and fpiritual manner, and making fuch ufe of them for our own particular cafe, and the cafe of others, as the revealing of them is defigned for, otherwife we ufe them in vain, Pfal. cxxx. 4. 2 Cor. v. 11.

3dly, We must holily and reverently ufe his ordinances, going about all of them in the right manner; praying in the Spirit, finging with grace in the heart, making melody unto the Lord; preaching or hearing in faith, communicating worthily with grace, and grace in exercife, &c. In a word, it requires all to be done in the ordinances after the right manner. Particularly,

(1.) We muft ufe God's name holily and reverently in an oath. When the oath being lawful, and we are called to it by authority, we fwear in truth, in judgement, and in righteousness, Jer, iv. 2.

[1] In truth; which implies, 1.) That the thing be truth in itfelf which we fwear to, otherwise we call God to witness to a lie. 2.) That we be perfuaded in our confciences that it is truth. So that here is required an agreement of our words with the truth of the thing fworn, and an agreement of our minds with our words, Pfal. xv. 2. 3.) That it be without fraud or deceit, whereby all equivocations or mental refervations are to be far from oaths, as we would not profane that facred name; and the intent of the im pofer is to be regarded.

[2.] In judgement; which implies, 1.) That we must understand the thing we fwear, that it be not I dubious and perplexed, fwearing we know not what, 2.) That we understand the nature of an oath, viz. that we thereby folemnly call God to witness to the truth of what we affert or promife, and to judge us according to the truth or falsehood of what we fwear. And therefore, 3.) That it be gone about with a due fear and reverence of God on our fpirit, as knowing it is God we have to do with. Hence the righteous man is reprefented as one that feareth an oath,

[3.] In righteoufnefs; which implies, 1.) That the thing we fwear be lawful and juft; for an oath is abuted when it is made a band of iniquity; and fo that the thing be poffible, and in our power. 2.) That it be for good ends, viz, that God be glorified, Joh

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