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his Hononr, which he will not allow of being given to another; and jealous of the Purity and Simplicity of the Worship that is offered to himielf, which he will not allow of being adulterated with human Inventions. It would likewise be well ro remember, that he visits the Sins of the Fathers upon the Children, and that to the Third and Fourth Ge. neration ; fo chat every one who tranfgreffes this Commandment, thereby intails a Curse upon his Family, even beyond his Great Grand Children; and though he may pofübly escape Punishment himself in this World, has all the Reason imaginable to fear it will fall the heavier on his innocent Pofte. riiy. Laftly, it would be well to remember, that every one who transgrefies this Commandment, is looked upon by God as one that hates him, and must accordingly expect to be punished as such.
Having thus run through the Sins forbidden by this Commandment, and Mewn the good and evil Consequences attending the Observance or Breach thereof, parcicularly in that eminent Example of the Ifraelites, whose Welfare or Slavery, almoft conftantly depended upon their Regard or Dissegard thereto, we shall next proceed to consider the Third Commandment, which is as follows:
CHA P. III.
Observance, or Non-Oiservance of the
T Hou Malt not take the Name of the Lord thy God
in vain, for the Lord will not hold him guiltless that taketh his Name in vain. Ii is very evi
dent from the whole Tenor of this Commandment, when compared with the Conduct of the Generality of Mankind, even of the better Sort, that it is either very litcle understood, or very little kept in Remembrance; because 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 Curfers, who daily inteft our Streets, and whose Mouths seldom open without an Oath, or blafphemous Imprecation.
For Instance, what is more usual, even amongst those who are counted in other respects good lober People, and who would tremble at an Oath plainly expressed, than for them on the most trivial Occasions, or on meeting with any Dight Hurt or Misfortune, to cry out, O Jefu, o Chrif, O Lord, 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 lay to one another, God help you, poor Thing, by way of Derision, or Irony, or the Dewce take you, by the way of Jesting, each of which, ne. vertheless, is a direct Violation of this Law. In effect, 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 reading a Chapter in the Bible, or saying our Prayers; a Circumstance which too many even of our C'ergy, who, by their hafty andirreverent Mannof nubbering over Divine Service, plainly thew 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 same, not only i'm saying: the Lord's Prayer and Creed afrer the Minister, but in making their Responses in the Litany and Com. munion Service. Bur if the bare Mention of the Naine of God, or Chrif, or Jesus, or any such-like - G 3
Exp-essions, without due Awe and Reverence, be a Violation of risi Divine Mandate, and is accordingly punishable as such without Repentance, what shall we say to those impious and blafphemous Monsters, who daily deafen our Ears in all our Streers, to the Terror of all sober and well-disposed Persons, notwibítanding which, they are suffered to go on therein with Impunity? We hope, however, the Jare falutary Law, for the Punishment of such auda.. cious Offenders, 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 Nicion, it our late Sufferings are noi very much owing thereto.
In effect, it Blasphemy was punited with imme. diare Deach amongit the Jews, under the Levitilat Law, as we find, Levit xxiji 16. and that by the exprels Command of GOD; and if even Strangers, when guilty, tho' not Worshippers of the Almighty, were not exempted t:om the fame Sentence, as we may see in the same Piace, what can we expect, who profefs to live under a purer Dispensation, bur i hat our gross Connivance at these daily and open Impieries (by not bringing the Offenders to Justice) should draw down upon us the severest In.' ilances of the Divine Displeasure? Or where would be the Wonder, if, in return of such open Rebellion against our grear Creator (for such it is) he should send a Spirit of Divifion amongst us, sec che Sword of every Man against his Neighbour, (whereof we have many Examples in Scripture) and involve the whole Nacion in all the Calamities of a Civil War? Might we not then read our Sin in our Punishment ? Could any thing be more adequate ? We openly revole against the great King of Kings, and nobody is found fufficiently zealous to elpouse his Cause; wherefore he delivers us up to a Spirit of Sedicion ; we take up Arms against our Jawful Sovereign ; the Well-affccted rise in his De
fence, and the whole Nation become thereby the Executioners of God's Wrath upon one another.
- To say the Truth, it is very certain there are
To give one remarkable Instance of this Trush,
it will be sufficient to relate the Story of Acontius and Cydippe, which is as follows: The former being a young Man of low Extraction, and falling violently in Love with the larter, 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 tra panned her into a Promise of Mara riage. It was it seems the Custom at char Time, that whatever folemo Vow was made in the Temple of Diana at Dilos, during the Celebration of the Feafts in Honour of thar Godderi, it was to be kept inviolably, for fear of drawing down upon themselves the Displeasure of that false Deity; whereof, by the way, they ftood in more Awe, chan most of us do of the true God. Now Acontius, being well apprized of this, and having waited till Cydippe came thither, as was usual for all the young Maidens thereabouts, took that Opportunity to throw an Apple into her Bofom, whereon were written these two Verses:
Juro tibi fane, per Mystica facra Dianæ,
The Meaning whereof is,
By Dian's facred Mysteries I swear,
Cydippe, as was natural, taking the Apple out of her Bosom, and reading the Verses, was thereby betrayed into an Oath to become the Wite of A. contius ; at least, a Sickness thae seized upon her soon afterwards, and which was urged by hat young Man as a sign of the Anger of that Goddess, for deferring the Accomplishment of her Vow, induced her to believe so, and accordingly to take him for her Husband; which she would not other.