tar, but hate and persecute God's imagv>; these take his name in vain.
A. 5. We take God's name in vain, when we pray to him but do not believe in him. Faith is the great grace that honours God, Rom. iv. 20. Abraham being strong in faith, gave glory to God : but when we pray to God, but do not mix faith with our prayer, we take his name in vain. ' I may pray, (saith a Christian) but I sliall be ne- ver the better ; I question A^'hether God doth hear, or Avhether he will grant.' This is to dishonour God, and take liis name in vain, — this is to make God either an idol, that he hath ears and hears not, or a liar, who promiseth mercy to the penitent but will not make good his word, 1 John v. 10., " He that believeth not hath made God a liar." When tlie apostle saith, " How shall they call on him in whom they have not believed ?" Rom. x. 14., the meaning is. How shall they call on God aright, and not believe in liim ? But how many do call on God who do not believe in him ? They ask for pardon, but unbelief whisj)ors their sins are greater than can be for<:iven. Thus to pray and not believe is to take God's name in vain, and is an high dislut- nouring of God, as if he were not such a God as the word represents him, " Plen- teous in mercy to all that call upon him," Ps. Ixxxvi. 5.
A. G. We take God's name in vain when we in any kind profane and abuse his word. Now the word of God is profaned, First, In general, when profane men meddle with it. It is unseemly and unbecoming a wick- ed man to talk of sacred things, — of God's providence, and the decrees of God and heaven ; it was very distasteful to Christ, to hear the devil quote scripture, " It is written ;" to hear a wicked man that wal- lows in sin talk of God and religion, is of- fensive,— it is the taking of God's name in vain. When the word of God is in a drun- kard's mouth it is like a pearl hung upon a swine. Under the law, the lips of the leper were to be covered. Lev. xiii. 45. : the lips of a profane, drunken minister ought to be covered, — l«e is unfit to speak of God's word because he takes God's name in A'ain. But 2dly, More particularly they profane God's word, and take his name in vain.
OF THE THIRD COMMAKDMENT.
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1. Tliat speak scornfully of God's word, 2 Pet. iii. 4., " Where is the promise of his coiniiij^ ? For since the fathers fell asleep, all tjjiiifrs continue as they were from the beginninif of the creation." As if they had said, " Here is much ado the preachers make about the day <>f judgment, when all must be called to account for their works ; but where is the appearing of that day ? we see things keep their course, and continue as they were since the creation." Thus they speak scornfully of scripture, and take God's name in vain. If sentence be not speedily executed, men scorn and deride ; but, Prov. xix. 29., " Judgments arc pre- pared for scorners."
2. That speak jestingly. Such are they %vho sport and play with scripture ; 'tis playing with fire. Some cannot be merry unless they make bold with God ; they make the scripture an harp to drive away the spirit of sadness. Eusebius relates of one who took a piece of scripture to jest with, God struck him with frenzy. To play with scripture, shews a \-ery profane heart. Some will rather lose their souls than lose their jests : these are guilty of taking God's name in vain. Tremble at it : such as mock at scripture, God will laugh at your calamity ! Prov. i. 26.
3. They abuse God's word, and take his name in vain, that bring scripture to coun- tenance any sin. The word, which was written for the suppressing of sin, some bring it for the defending of sin. For in- stance, first, if we tell a covetous man of his sin, that covetousness is idolatry, he will bring scripture to maintain his sin : " hath not God bid me live in a calling? ' Six days shalt thou labour.' Hath not God said, that ' he who provides not for his family is worse than an infidel ?' " Thus lie goes to support his covetousness with scripture. .^7is. It is true, God hath bid thee take pains in a calling, but not hurt thy neighbour; he hath bid thee provide for thy family, but not by oppression. Lev. XXV. 1-1., " Ye shall not oppress one ano- ther." He hath bid thee look after a live- lihood, but not with the neglect of thy soul. He hath bid thee lay up thy treasure in heaven. Mat. vi. 20. He hath command- ed tliee to lay out, as well as lay up, — to