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his Hononr, which he will nor allow of being given to another; and jealous of the Purity and Simplicity of the Wot ship that is offered to himtelf, which he witl not allow of being adulterated with human Inventions. It would likewise be well to remember, that he visits the Sins of the Fathers upon the Children, and that to the Third and Fourth Generation; so that eveiy one who transgn-sses this Commandment, thereby intails a Curse upon his* Family, even beyond his Great Grandchildren; and though he may possibly escape Punishment himlelf in this World, has „li the Reason imaginable to sear it will fall the heavier on his innocent Posterity. Lastly, it would be well to remember, that every one who transgresses this Commandment, is looked upon by God as one that hates him, and must accordingly expeci to be punished as such.

Having thus run through the Sins forbidden by this Commandment, and shewn the good and evil Coniequcnc.es attending the Observance or Breach thereof, particularly in that eminent Example of the Israelites, whose Welfare or Slavery, almost constantly depended upon their Regard or Disregard thereto, we snail next pmeced to consider the Third Commandment, which it as follows:

CHAP. III.

Of the good and bad Consequences of the Observance, or Non-Olfervance of the Third Commandment.

THou shalt not take the Nan:t of the Lord thy God in train, for the Lord tuili not hold him gultless that taketh bis Nott' in vain. It is ve:y evident

dent from the whole Tenor of this Commandment, when cornered with the Co iduct of the Generality of Mankind, even of the better Sort, that it is either very li:t!e understood, or very little kept in Remembrance; becaasc there are few or none but what are guilty of the frequent Breach thereof, though perhaps not in so shocking a Manner, as the common Swearers and Cursors, who daily insest our Streets, and whofe Mouths seldom open without an Oath, or blasphemous Imprecation.

For Instance, what is more usual, even amongst thnse who are counted in other respects good sober People, and who would tremble at an Oath plainly expressed, than for them on the most trivial Occasions, or on meeting with any flight Hurt or Misfortune, to cry out, O Je/u, O Christ, O Lard, and O God, without any Awe or Reverence for, and even without thinking of, the great Name thus taken in vain? Or what is more usual, than to hear them fay to one another, God help you, poor Thing, by way of Derision, or Irony, or the Deiuce take yout by the way of Jesting, each of which, nevertheless, is a direct Violation of this Ljw lo efsect, it is not only certain, that it is broken by any of these, but also that it is violated whenever we mention it without due Reverence and Awe, even in read'ng a Chapter in the Bible, or faying our Prayers; a Circumstance which too many even of our C'ergy, who, by their hasty andirreverent Mann-of slubbering over Divine Service, plainly shew they are regardless of what they are about, would do well to keep in Remembrance.

It also highly concerns their Hearers to take Care they are not guilty of the fame, not only i:i faying the Lord's Prayer and Creed after the Minister, but in making their Responses in the Litany and Communion Service. But if the bare Mention of the Name of Godt or Chrip, orjtsin, or any such-like G 2 ExExp ession;., without due Awe and Reverence, be a Violation of r.i. DivineMandare.and is accordingly punishable a> such without Repentance, what shall we fay to those impious and blasphemous Monsters, who daily deasen our Ears in all our Streets, to the Terror of all sober and well-disposed Persons, notwithstanding which, they are suffered to go en therein with Impunity? We hope, however, the late falutary Law, for the Punishment of such audacious Ofsender;, will, in a great measure, put a Stop to this daring Impiety; which otherwise will undoubtedly call down the Judgments of Heaven upon so wicked a Nation, if our laic Sufferings are not very much owing thereto.

In effect, if Blasphemy was punished with immediate Death amongst the Jewi, under the Levi/ifat Law, as we Bad, Lewt xxiii id. and that by the express Command of God; and if even Strangers, when guilty, tho' not Worshippers of \\\z Almighty t were not exempted f'om the fame Sentence, as we may see in tiic fame Piace, what can we expect, who prosess to live under a purer Dispenfation, but that our grofs Connivance at these daily and open Impieties (by not bringing the Offenders to Justice) should draw down upon us the severest Intiances of the Divine Displeasure? Or where would be the Wonder, if, in return of such open Rebellion against our great Creator (for such it is) he should send a Spirit of Division amongst us, set the Sword of every Man against his Neighbour, (whereof we have many Examples in Scripture) and involve the whole Nation in all the Calamities of a Civil War? Might we not then read cur Sin in our Punishment? Could any thing be more adequate? We openly revolt against the great King of Kings, and nobody is found sufsiciently zealous to espouse his Cause; wheresore he delivers us up to a Spirit of Sedition; we take up Arms against our lawful Sovereign ; the Well-affected rise in his Defence,

fence, and the whole Nation become thereby the Executioners of God's Wrath upon one anochcr.

To fay the Truth, it is very certain there are no People in the Universe, so villanoufly addicted to this grievous Sin as ourselves; and theresore, though the Almighty has been graciously pleased to grant us a Reprieve for the present, and has chastised us only like a loving Father, not like an angry Judge determined to execute strict Justice, and make a tull End, we have alt the Reason in the World to expect a second, and yet more severe Visitation, unless we avert it by sincere Repentance. Having thus shewn the Enormity of this Transgression in a strong Light, in order to deter our Countrymen from a Vice, which is so much the more inexcufable, as no Temptation can be pleaded in Mitigation thereof, we shall now proceed to set besore them some Examples of the good and evil Efsects of observing or violating this Law; 'being not insensible, that with the Generality of People, Example is of much more Force than Precept. Not to mention then the Pe»ple of the Jews, . with whom the great Name of the Most High, Jebovab, was held in such Awe and Veneration, that it was never pronounced by them but once a Year, and then only by the High Priest, on the Day of Atonement, whtn he entered into the Holy of Hslies, insomuch trat. it was called the Uivtterable Name; not to mention them, we fay, who carried this Veneration so far, that, in order to avoid the Prophanation of a Word so facred, whenever they read the Scriptures, and it occurred therein, they pronounced it Adonai, or Elobim, which signify the Lord, or God, we shall scarce sind any Nation even among the Hearhens, where they swore so commonly, or set so light, by their false Deities, as we do by that of the Almighty.

To give one remarkable Instance of this Truth, it will be sufficient to relate the Story of Acontius and CyJippe, which is as follows: The former being a young Man of low E«traction, and fulling violently in Love with the latter, a young Maiden greatly his Superior in point of Birth and Fortune, when he had no Hopes of gaining her any other Way, by reason of the great Disproportion between them, had recourse to the ensuing Stratagem, whereby he trapanned her into a Piomise of Marriage. It was it seems the Custom at that Time, that whatever solemn Vow was made in the Temple of Diana at Dtloi, during the Celebration of the Feasts in Honour of that Goddef, it was to be kept inviolably, for sear of drawing down upon themselves the Displeasure of that false Deity; whereof, by the way^ they stood in more Awe, than most of us do of the true God. Now Acontius, being well apprized of this, and having waited till Cydippc came thither, as was usual for all the young Maidens thereabouts, took that Opportunity to throw an Apple into her Bosom, whereon were written these two Verses:

Juro tibi fane, per MyJIica sacra Dianæ,

Me tibi venturam Comitem, Spousamque suturam.

The Meaning whereof is,

By Dian'tsaci ed Mysteries I swear,
Tbj Spouse to be, and in thy Fortune share.

Cydippe, as was natural, taking the Apple out of her Bosom, and reading the Verses, was thereby betrayed into an Oath to become the Wise of Acontius ; at least, a Sickness that seized upon her soon afterwards, and which was urged by hat young Man as a Sign of the Anger ot that Goddess, for deserring the Accomplishment of herVow, induced her to believe so, and accordingly to rake him for her Husband; which she would not other

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