not a permanent, yet a transient image, and used as an image of the cross of Christ, though but in water or oil. And God hath more specially forbidden images used in his worship, than he hath done a professing significant word, gesture or action, which is no image, nor used as such. 2. The cross seemeth to be a third sacrament of the covenant of grace, while it is used as a symbol of Christianity, and a dedicating sign (as the canon calleth it) by which before the church, there is made a solemn self-obligation, as sacramentally, to renounce the devil, the world and the flesh, and manfully to fight under Christ's banner, as his faithful servants and soldiers to our live's end: implying our trust and hope in Christ crucified for the benefits of his death. So that if it be not a complete third sacrament, it hath so much of that which is proper to a sacrament, (like the 'Sacramentum Militare,' whence the name came into the church) that for my part, I dare not use it, though I presume not to censure those that do, nor to condemn all other uses of the cross, which the ancients abounded in, as sudden, particular, professing signs, much below this solemn covenanting use. And as I think the king would not take it well, when he hath made the star the badge of the knights of the garter, if any subject will presume to make another 'Symbolum Ordinis,' though yet many a significant gesture or act may be used without offence. So I fear Christ would not take it well of me if I presume to make or use another symbol or 'tessera' of Christianity, especially with so much of a covenanting sacramental nature. But what is this to things or gestures significant of no such kind? You see then the difference of these cases.

But if you were able to prove the cross as harmless as the swearing ceremony, I would be for the cross, and not against the laying the hand on the book, and kissing it: for 1. I am not of their mind that form their judgment of other particulars to suit with their preconceived opinions of things of the same rank or quality: nor make the interest of my former conceptions, to be the measure of my after-judging 2. Nor do I think it so great an honour to be strict in my opinions, as dishonour to be superstitious, and to add to God's law, by saying that he forbiddeth what he doth not, or to be affectedly singular in denying lawful things, with a

'touch not,' 'taste not,'' handle not,' &c. Nor do I esteem him to be the wisest, best, or holiest person, who is narrowest or strictest in his opinions, but who is rightest; nor him that maketh most things to be sins, but him that committeth least sin, which is such indeed; nor him that maketh most laws to himself or others, but him that best obeyeth God's laws.

Quest. 1. May one that scrupleth thus swearing himself, yet commissioned, give an oath thus to another that scrupleth it not?'

Answ. 1. If the thing be, as is proved, lawful, his scruple will not make him innocent in neglecting the duty of his place. 2. If the substance of the oath were lawful, and only the mode or ceremony were sinful, as suspected, then (1.) If the commissioner must himself particularly command that mode, it were unlawful for him to do it. (2.) But if he only command, and give the oath as an oath, leaving the mode without his approbation or command, to the taker and the law, he may so give the oath and thus Christians in all ages have taken it for lawful to make covenants even with Infidels and Idolaters, and to take a Turk's oath by Mahomet, when it is only the oath that we demand, and the mode is his own, which we had rather be without, and give no approbation of. And if a king may thus demand an Infidel's or Idolater's oath, (as God himself doth men's duty, when he knoweth that they will sin in doing it,) much more may one do so, in case of a doubtful ceremony, which he is neither the author nor approver of. But I think this in question, is lawful, fit and laudable.

III. As to the case of taking God's name in vain, which for brevity I join with swearing, it is done 1. Either in the grossest and most heinous sort; 2. Or in a lower sort. (1.) The grossest sort of taking God's name in vain, is by perjury; or calling him in for witness to a lie. For among the Jews, vanity and a lie, were words frequently taken in the same signification. (2.) But the lower sort of taking God's name in vain, is when it is used lightly, unreverently, contemptuously, jestingly, or without just cause: and in these also there is profaneness and a very great sin, which is aggravated according to the degree of the contempt or profa

nation'. It is a great sin unreverently in common talk to make a by-word, of saying, 'O Lord,' or 'O God,' or 'O Jesus,' or 'God help us,' or 'Lord have mercy on us,' or 'God send this or that,' or any way to take God's name in vain : but to use it in jeers and scorns at religion, or make playbooks, or stage-plays with such profane contemptuous jeers, is one of the greatest villanies that man's tongue can be guilty of against his Maker. (Of which anon.)

IV. Direct. 1. For the avoiding of all this profaneness in swearing and taking the name of God in vain, the first Direction must be this general one, to use all the Directions given in Chap. 1. for a wicked man's attaining true conversion and withal to observe how great an evidence this sin is of a graceless, ungodly, miserable soul.' For it is supposed to be an ordinary or frequent sin, and therefore to have no effectual principle in the heart which is against it; and therefore to have the principal room in the will; and therefore to be unrepented of (as to any saving, renewing repentance): if thou hadst any true grace, it would teach thee to fear and honour God more: to make light of God is inconsistent with godliness, if it be in a predominant degree: for they are directly contrary.

Direct. 11. Get thy heart sensible of the intrinsic evil of thy sin.' It would never be so easily and familiarly committed by thee, if thou didst not think it small. That thou mayst know it, consider of the following aggravations TM.

1. Consider who that God is whom thou abusest". Is he not the great and terrible Majesty; that made the world, and upholdeth it, and ordereth it by his will? The governor and judge of all the earth; infinitely excelling the sun in glory? A God most holy, and in holiness to be mentioned? And wilt thou make a by-word of his dreadful name? Wilt thou profanely swear by his holy name? and use the name of thy God as thou wouldst scarce use the name of thy father or thy king? Wilt thou unreverently

1 See Dr. Hammond's Pract. Catech, on the third Commandment.

m Saith Fitzherbert. lib. i. c. 23. p. 17. I cannot but lament, that so great an impiety as blasphemy is, being so common, doth pass unpunished: whereas in other countries the least blasphemies are severely chastened: insomuch that in Spain I have known a man set in the market-place the greatest part of a day gaping with a gag in his mouth for swearing only By the life of God.

n See Job v. 21, 22. xlii. 5, 6. xxxviii. 2, 3. &c.

and contemptuously toss it like a foot-ball? Dost thou know no more difference between God and man? Know God, and thou wilt sooner tremble at his name, than thus unreverently abuse it.

2. Consider who thou art that thus venturest to profane the holy name of God. Art thou not his creature and his subject, bound to honour him? Art thou not a worm, unable to resist him? Can he not tread thee into hell, or ruin thee, and be avenged on thee with a word or less? He need to say no more, but 'Thus I will have it,' to execute his vengeance on the greatest of his enemies: if he will it, it will be done. And art thou then a person fit to despise this God, and abuse his name? Is it not a wonder of condescension in him, that he will give leave to such worms as we to pray to him, and to praise and worship him, and that he will accept it at our hands? And yet canst thou venture thus to slight him and despise him? I have oft heard the same impious tongue reproach the prayers of the godly, as if they were too bold and familiar with God, and pleading against long or often praying, because man must not be so bold with God, and persuading others that God accepts it not, which yet itself was bold familiarly to swear by his name, and use it lightly and in common talk. And indeed God's servants must take heed of rude and unreverent boldness even in prayer! How much more then is the boldness of thy profaning God's holy name to be condemned? Must they take heed how they use it in prayer and praise, and darest thou abuse it by oaths, and curses, and vain speech?

3. Dost thou not sometimes pray by that name which thou profanely swearest by? If not, thou seemest utterly to renounce God, and art a miserable wretch indeed; but if thou do, what an hypocrite dost thou show thyself to be in all thy prayers, that takest on thee to reverence that name of God, which thou canst toss unreverently, and swear and curse by when thou art off thy knees. It is part of Bishop Hall's character of the hypocrite, that he boweth to the name of Jesus, and sweareth by the name of God, and prayeth to God at church, whom he forgets or sweareth by the rest of the week. Doth not thy conscience gripe thee for this hypocrisy, when in thy prayers thou thinkest of this abuse of God?

4. Think man, what use thou wilt have for that holy name in thy distress, which thou now abusest. When sickness and death come, then thou wilt cry, Lord, Lord!' Then the name of God will be called on more reverently. And darest thou now make a foot-ball of it? Dost thou not fear lest it should be then thy terror, to remember on thy death-bed, when thou art calling upon God, 'O this is the name that I was wont to swear by, or to take in vain?'

5. Remember that millions of glorious angels are magnifying that great and holy name, which thou art profaning and taking in vain. And dost thou not wonder that they do not some of them become the executioners of the vengeance of God against thee? and that the earth doth not open and swallow thee up? Shall a worm on earth be tossing that holy name, or swearing by it profanely, which a world of glorious angels are magnifying?

6. Consider that thou art more impious than they that profane things hallowed and consecrated to God. Was Belshazzar punished with the loss of kingdom and life, for carousing in the vessels of the sanctuary? Wouldst thou think him to be profane that should make a stable of the church, and should feed his swine with the communion cup? And dost thou not know that the name of God himself hath a higher degree of holiness, than any place or utensils of his worship have? and therefore that it is a greater profaneness to abuse his name, than to abuse any of these? Doth not thy tongue then condemn thee of hypocrisy, when thou wouldst exclaim against any that should thus profane the church, or font, or communion cup, or table, and yet thyself dost ordinarily profane the very holy name of God, and use it as a common name?

7. Consider how unworthily thou requitest God, for giving thee thy tongue and speech. He gave thee this noble faculty to honour him by and is this thy thanks, to use it to dishonour him, by swearing and taking his name in vain?

8. Thy infectious breath corrupteth others. It tendeth to bring God into common contempt among his own creatures, when they hear his name contemptuously spoken of.

9. Thou forgettest how tender and jealous God hath shew