As the names of God show what he is in himself, without relation to any; so his titles exhibit what he is to the creatures which he hath made.

1. The titles which belong to God as the God of nature, are these-Creator, and Creator of the ends of the earth-Preserver of men-Lord of Hosts-King of nations, &c.

2. The titles which belong to God as the God of grace, are these:-The Hearer of Prayer-the God of Abraham, Isaac, and Jacob-the Holy One of Israel-the Father of merciesthe God of consolation-the King of saints--the God of salvation, &c.; and in a peculiar manner he is known in the New Testament by the endearing title of the God and Father of our Lord Jesus Christ.

3. The Persons of the adorable Trinity are also known by distinct titles, according to the part which they act in the work of redemption. The Father is known by the title of the Father of Jesus Christ, who is called his Son; the Son is known by the titles, Head of the Church, King of kings, and Lord of lords, &c.; and the Holy Ghost is known by the titles, Comforter, Sanctifier, &c.

To make a holy and reverend use of God's titles, is to think, and speak, and write of them in faith and fear; viewing them as in Christ, and thus drawing virtue from them, for the increase of our faith and holiness.-Exod. xxiii. 20, 21.

Obs. 209.-The Third Commandment requireth the holy and reverend use of God's attributes.

By the attributes of God we are to understand those excellencies which are ascribed to him, as essentially belonging to his nature, and by which he is distinguished from every creature which he hath made. They are, his infinity, eternity, unchangeableness or immutability, omniscience, omnipresence, omnipotence, &c.; also wisdom and knowledge, power, holiness, justice, goodness and mercy, truth and faithfulness.

To make a holy and reverend use of God's attributes, is to think and speak of them in a reverend and spiritual manner, and to use them, both in respect of ourselves and others, for the end for which they were revealed.-See Psal. cxxx. 4, and 2 Cor. v. 11.

Obs. 210.-The Third Commandment requireth the holy and reverend use of God's ordinances.

By ordinances God is known in his church, as having goodwill to the sons of men, as its gracious Lord and Head, who willeth its salvation for ever, and its comfort amidst its numerous and powerful enemies.

The ordinances of God are these:-Prayer and thanksgiving; praise; the administration and the receiving of the sacraments; the reading, and preaching, and hearing of the word; church government and discipline; the ministry and the maintenance thereof; religious fasting; oaths, or swearing by the name of God; vows; and lots.

To make a holy and reverend use of God's ordinances, is to view God as present in them; and to attend or perform them with a view to his glory.-Matt. xxviii. 20; Psal. lxxxvi. 9. It is to pray in the Spirit, to sing with grace in the heart, to preach and hear in faith, to communicate worthily with grace; in a word, it is to do all that is required in the ordinances after a right manner.

As the name of God is more immediately interposed in oaths, vows, and lots, we shall make a few remarks on each of these.

An oath is an act of religious worship, in which God is solemnly called upon as a witness, for the confirmation of the truth formerly doubtful, and for terminating contention among men.— .-Deut. vi. 13; Heb. vi. 16.

To call on God as a witness in an oath, implies an acknowledgment and belief of the following things :—That he is the infallible searcher of hearts; that he is the powerful avenger of all perjury and falsehood; and that he is infinitely superior to us. See Heb. vi. 16.

But it may be here objected by some, that swearing is unlawful; that it is said, "Swear not at all ;" and, "Above all things swear not."-Matt. v. 34; James v. 12. To this we

answer, that these expressions by no means prohibit an oath, when lawfully called upon to swear; but only profane and sinful swearing in common conversation, or a taking of the name of God in vain.-See Deut. vi. 13, and Jer. iv. 2.

That an oath, which is a most solemn act of religious worship may be used in a holy and reverend manner, the following precept in Jer. iv. 2, must be carefully attended Thou shalt swear in truth, in judgment, and in righte

to:

ousness.'

1. In truth. This implies, that what is sworn be strictly conformable to truth; for, if it be not, God is called upon to

witness a lie; that we ourselves be persuaded of its truth; and that it be without fraud or deceit, without any equivocation or mental reservation.

2. In judgment. This implies, that what is sworn must be understood, that we may not swear respecting an uncertainty ; that we understand the nature of an oath; and that we engage in it with fear and reverence, knowing that it is God with whom we have to do.

3. In righteousness. This implies, that the thing concerning which the oath is taken, must be just and lawful in itself; that it must be possible; and that, if we are intimately concerned in the performance of it, it must be in our power; that it must be consistent with our duty to God, and with conscience towards our neighbour; and that we must remember and resolutely determine to perform it.

Here it may be remarked, that the way of appealing to God in an oath, laid down in Scripture, is the lifting up of the hand. See Gen. xiv. 22; Rev. x. 5, 6.

A row is a voluntary and deliberate engagement to the Lord alone, as a party, without regarding any other either as party or as witness.-See Psal. 1. 14, and cxix. 106. An oath is not always connected with what is religious; but a vow is always connected with what is religious, and with that only. See Deut. xxiii. 21-23.

That vows may be used in a holy and reverend manner, they must be entered into in the exercise of faith, and in the strength of the grace that is in Jesus Christ, without which there can be no performance of them.-John xv. 5; Phil.

iv. 13.

A lot, or lotting, is a laying aside the use of all means, and an immediate and a direct appeal to God, that by his immediate providence he would give a present decision respecting a thing doubtful or questionable. "The lot is cast into the lap, but the whole disposing thereof is of the Lord.”—Prov.

xvi. 33.

That lots may be used in a holy and reverend manner, they must be used only in affairs of great importance, and in cases of absolute necessity, which cannot be otherwise decided without great inconvenience. Prov. xviii. 18. It would undoubtedly be a profanation of the name of God, to use the lot in matters of little or no moment, or in trifles; or to call upon him to determine those things which may be easily settled by the use of ordinary means. We must also look to God

for the decision, calling at the same time on his name,Jonah i.; Acts i.; and the matter must be entirely left to the decision of God, without using any deceit to make it tend either to the one side or to the other.

Obs. 211.—The Third Commandment requires the holy and reverend use of God's Word.

By the Word of God we are to understand the Scriptures of the Old and New Testaments, called the Holy Scriptures; by which alone we can become wise unto salvation, and in which alone we have unfolded to us the various ways in which God hath made himself known, and the way in which we can be happy, both in this world and in that to come.

To make a holy and rererend use of God's Word, is to search and believe it as testifying of Christ,-John v. 39; and to take it as a lamp to our feet, and a light to our path.—Psal. cxix. 105.

Obs. 212.-The Third Commandment requireth the holy and reverend use of God's works.

By the works of God we are to understand his work of creation, and his works of providence; in which last is included the work of redemption, the chief of all the ways of God, and that by which he hath revealed to us his glorious grace.

To make a holy and reverend use of God's works, is to improve the wonderful displays which he hath made of his glorious excellencies, in creation, providence, and redemption; contemplating therein his infinite greatness, power, wisdom, and goodness; and reverently following and complying with his designs, in all his providential dispensations, blessing and praising him for all his mercies, and submitting to his will in all things.-Rev. xv. 3, 4.

INFERENCES.

From this subject we learn,-1. The necessity of knowing the names by which the living God is known in his Word, which would lead us to reverence him. 2. That if we are God's, we will study to reverence his great and dreadful name. 3. That, in order to reverence the name of God, we must use his ordinances according to his appointment. 4. That the name of God ought not to be used by us in matters of little moment. 5. That we ought to consider well the

nature of an oath, that, if called upon in providence to invoke God as a witness by one, we may not be found profaning his name, but glorifying it. 6. The danger of appealing immediately to God by the lot, in matters of little or no moment. 7. The danger of vowing to the Lord, and not performing our vows. 8. The danger of abusing the name of God in

any way.

Sins Forbidden.

The Third Commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself

known.

ANALYSIS AND PROOFS.

We are here taught,

1. That we are forbidden to profane any thing by which God maketh himself known. Lev. xviii. 21.-" Neither shalt thou profane the name of thy God; I am the Lord. See also Mal. i. 7, 12.

2. That we are forbidden to abuse any thing by which God maketh himself known. Matt. xxiii. 14.-" Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer."

EXPLANATION.

Obs. 213.-The Third Commandment forbiddeth all profaning or abusing of any thing by which God maketh himself known.

To "profane or abuse any thing by which God makes himself known," is to use his names, his titles, his attributes, his ordinances, his word, or his works, in a rash, an irreverent, and an unbecoming manner.

The names, titles, and attributes of God are profaned or abused by men in various ways:

1. By entertaining abominable or blasphemous thoughts concerning God; or by not thinking or meditating on him, and on what he hath done for sinners.-Psal. x. 4, and xciv. 11.

2. By blasphemy,-that is, by speaking in a reproachful and reviling manner concerning God, or any thing in which he is concerned.-Lev. xxiv. 16.