A37049:704
A37049:704
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
6. That which hath a native tendency to ma •e any Ordinance of God Vile and Contemptible, cannot be Warrantable; Now that Lotting in these Games hath such a tendency to make the Ordinance of a Lot, and of Prayer, which should at least be joined with it, Contemptible; is obvious to any serious and impartial considerer of it, neither can it in reason be thought that, that which is in so Sacred a manner, and with Prayer to God, to be gone about in one thing, and is by Him appointed for such an end as an Oath is; can Warrantably be used in a manner, and for ends so vastly different from the former in an other thing.
6. That which hath a native tendency to ma •e any Ordinance of God Vile and Contemptible, cannot be Warrantable; Now that Lotting in these Games hath such a tendency to make the Ordinance of a Lot, and of Prayer, which should at least be joyned with it, Contemptible; is obvious to any serious and impartial considerer of it, neither can it in reason be thought that, that which is in so Sacred a manner, and with Prayer to God, to be gone about in one thing, and is by Him appointed for such an end as an Oath is; can Warrantably be used in a manner, and for ends so vastly different from the former in an other thing.
7. If Lots belong at all to this Command, then these Lotting-Games are unlawful: for they cannot with any Religious reason be supposed to be commanded in it, and therefore they must be forbidden. And, if in trivial things, Lots be unlawful, much more in such Games which end not strife and contentions, but often and ordinarily begin them, and bring them to a height: and therefore do the Ancients declaim against this as a Sacrificing to Devils, and invented by Idolaters
If it be said here, that these things are thought but very little of by men; Answ. It is true, and no great wonder; for most men use but to think little of the breach of this Command, yet are their breaches sinful notwithstanding; as many take Gods Name in their mouth lightly, and think but little of it, and yet that maketh not their doing so, cease to be a sin. God hath added his Certification here the more peremptorily for that very end, that men may not think little, or lightly of the very least breach of this Command (to let pass more gross breaches of it).
If it be said here, that these things are thought but very little of by men; Answ. It is true, and no great wonder; for most men use but to think little of the breach of this Command, yet are their breaches sinful notwithstanding; as many take Gods Name in their mouth lightly, and think but little of it, and yet that maketh not their doing so, cease to be a sin. God hath added his Certification here the more peremptorily for that very end, that men may not think little, or lightly of the very least breach of this Command (to let pass more grosse breaches of it).
If it be further objected here, Why may not such Plays or Games be used as well as other Plays, wherein sometimes Chance or Fortune (as they call it) will cast the Balance? Answ. 1. Though in those other, Chance may now and then occasionally occur, yet that is but accidental; these are simply, or at least mostly guided by Lotting, and immediate providences, and cannot be prevented or made to be otherwayes by the best art and skill of men. 2. In these other Games there is an intervention of second causes, and an use of mens parts, Natural and Moral, for obtaining such an end ultimate (in some respect) and immediate; as for example, when men strike a Ball with a ⟨p. 174⟩Club, or throw a Boll to a hole, they are guided therein rationally, as they are in coming down a Stair; and they act therein, as in other things by second causes and use of means, whether of Body or mind; but in these Lotting-Games it is not so, for all is cast & hung upon extraordinary providence, even as if a man, who cannot, would betake himself to swimming in, or walking upon the Water, when an other betaketh himself to a Bridge or to a Boat.
If it be further objected here, Why may not such Playes or Games be used as well as other Playes, wherein sometimes Chance or Fortune (as they call it) will cast the Ballance? Answ. 1. Though in those other, Chance may now and then occasionally occur, yet that is but accidental; these are simply, or at least mostly guided by Lotting, and immediat providences, and cannot be prevented or made to be otherwayes by the best art and skill of men. 2. In these other Games there is an intervention of second causes, and an use of mens parts, Natural and Moral, for obtaining such an end ultimat (in some respect) and immediate; as for example, when men strike a Ball with a ⟨p. 174⟩Club, or throw a Boul to a hole, they are guided therein rationally, as they are in coming down a Stair; and they act therein, as in other things by second causes and use of means, whether of Body or mind; but in these Lotting-Games it is not so, for all is cast & hung upon extraordinary providence, even as if a man, who cannot, would betake himself to swimming in, or walking upon the Water, when an other betaketh himself to a Bridge or to a Boat.
In Sum: As Lots and Oaths are much for one end, to wit, the ending of Controversy & Strife, Heb. 6.16. Prov. 18.18. So ought the same Rules almost to be observed in them both. Then 1. Before the Lot we should look to and follow Gods call and depend on him in it. 2. In the time of Lotting, we should act reverently. 3. After the Lot we should reverence the Lord, and submit to the event of it as to his mind, even though our frame has not been so right: As an Oath bindeth when taken in lawful matter, though there hath been rashness as to the manner, by virtue of Gods Name which is interposed; So do Lots, Because how ever we be as to our frame, it is He who decideth as to the event; therefore ought that decision to be looked on as most Sacred; God having thought good beside the general rules in his Word to give evidence of his mind by Lots, as to some particular events; and though these Games at Dice or Cards may in the complete frame of them require some skill, how to manage such throws or such particular Cards when a man hath gotten them; yet that, that-throw is such, casting up so many blacks and no more, that such a man hath such Cards and no other, that is merely by immediate providence, and so must of necessity be a Lot; or it is by some other means which would (if assayed) wrong God also very much; And though skill may possibly influence the event as to the upshot of the Game, yet in these throwings or shufflings there is no skill, or if there be any thing that is accounted Art or Skill, it is but deceit, seeing the scope is by these to leave it to providence in its Decision.
In Summe: As Lots and Oaths are much for one end, to wit, the ending of Controversie & Strife, Heb. 6.16. Prov. 18.18. So ought the same Rules almost to be observed in them both. Then 1. Before the Lot we should look to and follow Gods call and depend on him in it. 2. In the time of Lotting, we should act reverently. 3. After the Lot we should reverence the Lord, and submit to the event of it as to his mind, even though our frame has not been so right: As an Oath bindeth when taken in lawful matter, though there hath been rashness as to the manner, by vertue of Gods Name which is interposed; So do Lots, Because how ever we be as to our frame, it is He who decideth as to the event; therefore ought that decision to be looked on as most Sacred; God having thought good beside the general rules in his Word to give evidence of his mind by Lots, as to some particular events; and though these Games at Dice or Cards may in the compleat frame of them require some skill, how to manage such throws or such particular Cards when a man hath gotten them; yet that, that-throw is such, casting up so many blacks and no more, that such a man hath such Cards and no other, that is meerly by immediate providence, and so must of necessity be a Lot; or it is by some other means which would (if assaid) wrong God also very much; And though skill may possibly influence the event as to the upshot of the Game, yet in these throwings or shufflings there is no skill, or if there be any thing that is accounted Art or Skill, it is but deceit, seeing the scope is by these to leave it to providence in its Decision.
This Doctrine concerning such Games, was the Doctrine of the Ancients, who did vehemently inveigh against this sort of Lottery, see Cyprian de Aleatoribus, who fathereth it on Zabulus and calleth it the snare of the Devil, and compareth it with Idolatry, ⟨p. 175⟩so Ambrose de Tobia, pag. 590. It was also in some Councils condemned, Can. Apost. Canon 42. Con. Trull. Canon 50.
This Doctrine concerning such Games, was the Doctrine of the Ancients, who did vehemently inveigh against this sort of Lottry, see Cyprian de Aleatoribus, who fathereth it on Zabulus and calleth it the snare of the Devil, and compareth it with Idolatry, ⟨p. 175⟩so Ambrose de Tobia, pag. 590. It was also in some Councils condemned, Can. Apost. Canon 42. Con. Trull. Canon 50.
This hath been the constant ordinary Judgment of Protestant Writers on this Command, and some of them have written peculiar Treatises to this purpose, particularly Danaeus; wherein he proveth that such Lottery is unlawful in it self, and most prejudicial to men; this is likewise the Doctrine of the Schoolmen, though none of the most rigid Casuists, yea it is the Doctrine of our own Church, these being, as unlawful Games, condemned of old; and of late, to wit, Anno 1638. by the General Assembly of Glasgow, according to a former Act of an Assembly held at Edinburgh, Anno 1596.
This hath been the constant ordinary Judgment of Protestant Writers on this Command, and some of them have written peculiar Treatises to this purpose, particularly Danaeus; wherein he proveth that such Lottry is unlawful in it self, and most prejudicial to men; this is likewise the Doctrine of the Schoolmen, though none of the most rigid Casuists, yea it is the Doctrine of our own Church, these being, as unlawful Games, condemned of old; and of late, to wit, Anno 1638. by the General Assembly of Glasgow, according to a former Act of an Assembly held at Edinburgh, Anno 1596.
Lastly, Consider for scarring from such Games, these Two things. 1. The contrary events (that follow most ordinarily on such Lottery): Strifes, & Contentions are occasioned, if not caused by them, which are ended by the other, so very different are the events. 2. Consider that most men who use them, fall often into gross Profaning of Gods Name, or into high passions at best.
Lastly, Consider for scarring from such Games, these Two things. 1. The contrary events (that follow most ordinarily on such Lottry): Strifes, & Contentions are occasioned, if not caused by them, which are ended by the other, so very different are the events. 2. Consider that most men who use them, fall often into grosse Prophaning of Gods Name, or into high passions at best.
An Omen, or sign, or Token is, when men propose to and resolve with themselves, that if they meet with such and such a thing, they will construct so and so of it, or when they seek it from God for that end; Thus Abraham's Servant did at the Well seek to know the mind of the Lord, and accordingly drew Conclusions about it, concerning a Wife to his Master's Son, Gen. 24. So did Jonathan about his Assaulting of the Philistines, 1 Sam. 14. So likewise did Gideon about his success against the Midianites, Judg. 6. And Mary for confirmation of Her faith concerning what was told her by the Angel, Luk. 1.34. This is still to be understood as to some particular fact or event, & not in a common Tract, or for the Determine •tion of a general Truth; as for example, Mary believed that Christ was to be Born, but knew not that she was to be his Mother; but Zechariah, John the Baptists Father, did (it seemeth) doubt of Gods power, or of the event or Truth of what was told to him; and therefore he sinned in seeking a sign when the other did not; The Philistines sinned most grossly, when they sent back the Ark and did hang the Decision of that question, whether their plagues came from the hand of God, or by chance, upon the motion of the Kine? 1 Sam. 6. And it is always a sinful tempting of God, when ⟨p. 176⟩men out of curiosity from unbelief, or needlessly, put Him to give a sign that they may thereby know his power, will, or wisdom.
An Omen, or sign, or Token is, when men propose to and resolve with themselves, that if they meet with such and such a thing, they will construct so and so of it, or when they seek it from God for that end; Thus Abraham's Servant did at the Well seek to know the mind of the Lord, and accordingly drew Conclusions about it, concerning a Wife to his Master's Son, Gen. 24. So did Jonathan about his Assaulting of the Philistines,
An Observation is, when we gather such a thing from such a providence that occurreth without any forecasting of ours, or determining with our selves before hand about it, being a merely surprising unexpected Emergent: we shall only say in general concerning Omens, and Observations, that when they agree not with the Word, and our Duty revealed and enjoined therein, they are not to be adventured on nor regarded, but utterly slighted, because then certainly they degenerate & become extravagant; neither are the examples of such who being led by an extraordinary Spirit have used them, to be followed by others who have not the same Spirit; doubtless it is safe for us to take heed to the more sure word of Prophecy, and to follow the unerring rule of the word of God, and not extraordinary examples for which we have no warrant.
An Observation is, when we gather such a thing from such a providence that occurreth without any forecasting of ours, or determining with our selves before hand about it, being a merely surprising unexpected Emergent: we shall only say in general concerning Omens, and Observations, that when they agree not with the Word, and our Duty revealed and injoyned therein, they are not to be adventured on nor regarded, but utterly slighted, because then certainly they degenerate & become extravagant; neither are the examples of such who being led by an extraordinary Spirit have used them, to be followed by others who have not the same Spirit; doubtless it is safe for us to take heed to the more sure word of Prophesie, and to follow the unerring rule of the word of God, and not extraordinary examples for which we have no warrant.
Superstitious Observations are not so much about daily occurring providences, which all are obliged piously to mark and improve to the best spiritual advantage, and in the careful marking and suitable improving whereof, there lieth a special piece of spiritual wisdom, more especially of such providences which may, from the Lord, help either to confirm a man in his Duty, or Deter him from a sin or snare; as they are about some set and marked actions of Creatures, and these very feckless and silly too (though I deny not, but that simply they are providences also) which are reputed to be so many fixed Rules and Canons of natural wisdom, but really Instituted Spells, or Freets, or the Devils Rudiments and Grammar (to say so) to sink mens minds into Atheism. And Observations are always Superstitious, when we collect and conclude that such and such events evil or good, will happen to us, or befall us from such and such occurring works and passages of providence, for which no reason can be drawn either out of the word of God, or out of the course of nature; in a word, for which there is neither Scripture-warrant, nor can any natural cause or reason be assigned; as for instance, To think, it is unlucky to meet such and such Persons first in the morning (which useth to be called an evil foot) for a Woman with-child to step over a Hair-tether, for folks to neeze putting on their Shoes, for one to have Salt falling toward him ⟨p. 177⟩on the Table (the fear whereof maketh some to suffer no Salt to come to their Table) to have a Hare cross ones way, to burn in the right ear, to bleed some drops of Blood, &c. Again to think that it bodeth good luck for folks to have drink spilt on them, to find old Iron, to burn on the left ear, to dream on such and such things, &c. There is a multitude of such Freets and Superstitious Observations, which many retain still, and but few without some and free of all; a sin from which it is to be feared the Land hath never been thoroughly purged, since it was Pagan; a sin very natural to men, and which hath amongst Christians its observable Increase and Decrease according to the more or less free course and success of the Gospel; All Christians should abhor such freets, as smelling strong of much ignorance of God, of much Atheism and Paganism.
Superstitious Observations are not so much about daily occurring providences, which all are obliged piously to mark and improve to the best spiritual advantage, and in the careful marking and suitable improving whereof, there lyeth a special piece of spiritual wisdom, more especially of such providences which may, from the Lord, help either to confirm a man in his Duty, or Deter him from a sin or snare; as they are about some set and marked actions of Creatures, and these very fechless and silly too (though I deny not, but that simply they are providences also) which are reputed to be so many fixed Rules and Canons of natural wisdom, but really Instituted Spells, or Freets, or the Devils Rudiments and Grammar (to say so) to sink mens minds into Atheism. And Observations are alwayes Superstitious, when we collect and conclude that such and such events evil or good, will happen to us, or befall us from such and such occurring works and passages of providence, for which no reason can be drawn either out of the word of God, or out of the course of nature; in a word, for which there is neither Scripture-warrant, nor can any natural cause or reason be assigned; as for instance, To think, it is unluckie to meet such and such Persons first in the morning (which useth to be called an evil foot) for a Woman with-child to step over a Hair-teather, for folks to neese putting on their Shoes, for one to have Salt falling toward him
Of this sort, or very like them is, Folks meeting with such a word in such a Sermon, which may have some allusion, or seeming answerableness to a case, or particular, formerly dark, or doubtful to them, which they take for clearing of them, or deciding of the thing without due examination thereof, according to the true meaning of the Scripture, and the Analogy of Faith: And their having such a place of Scripture brought to their mind, or at the first opening of the Bible cast up to them, which they look on as more befitting their condition, and that because so suggested and cast up, without pondering the word it self; and lay more weight on that word on that very account for solving of such a doubt, and for clearing and determining them as to such a thing, than on any other having the same Authority, and no less, and it may be much more suitableness to the thing, without any further tender and serious scrutiny, as if that were a special and extraordinary Revelation of Gods mind to them thereabout; which is a most dangerous practise. And (as we discoursed before on the practical breaches of the second Command) is to make a Weird or Fortune-Book of the book of god, which he never appointed for such an end; again I say, a most dangerous practise, and yet too frequently incident to some Religious Persons, especially in their trouble and difficulty, whereof some stupendous instances might be given, which would fright all from ever daring any more to adventure on such a practise not bottomed on the Word it self, which God ⟨p. 178⟩hath certainly given to his people to be used by them with Christian prudence, according to its own principles, and not to be lotted with, or to have their state or condition, or the decision of what they are dark or dou ••••l about, at hap-hazard cast on it, according to their own groundless fancies and imaginations
Of this sort, or very like them is, Folks meeting with such a word in such a Sermon, which may have some allusion, or seeming answerableness to a case, or particular, formerly dark, or doubtful to them, which they take for clearing of them, or deciding of the thing without due examination thereof, according to the true meaning of the Scripture, and the Analogy of Faith: And their having such a place of Scripture brought to their mind, or at the first opening of the Bible cast up to them, which they look on as more befitting their condition, and that because so suggested and cast up, without pondering the word it self; and lay more weight on that word on that very account for solving of such a doubt, and for clearing and determining them as to such a thing, than on any other having the same Authority, and no less, and it may be much more suitableness to the thing, without any further tender and serious scrutiny, as if that were a special and extraordinary Revelation of Gods mind to them thereabout; which is a most dangerous practise. And (as we discoursed before on the practical breaches of the second Command) is to make a Weerd or Fortune-Book of the book of god, which he never appointed for such an end; again I say, a most dangerous practise, and yet too frequently incident to some Religious Persons, especially in their trouble and difficulty, whereof some stupendious instances might be given, which would fright all from ever daring any more to adventure on such a practise not bottomed on the Word it self, which God
We come now to the threatening or certification wherewith this Command is pressed, The Lord will not hold him guiltless that taketh His Name in vain. In which, three things are contained: 1. The Fearfulness and terribleness of the Judgment and Punishment, whereby the Lord will avenge the breach of this Command. 2. The Extent of it, as to every particular individual person found guilty, the Lord will not hold him guiltless, Him, who ever he be, what-ever he be; if there were but one, he shall not escape; and if there be many, not one of them shall be missed or passed-by in this reckoning. 3. There is the Peremptoriness and infallible certainty of it, God will not be dissuaded from it, nor will he alter this Sentence, but it must and shall stand against him.
We come now to the threatning or certification wherewith this Command is pressed, The Lord will not hold him guiltless that taketh His Name in vain. In which, three things are contained: 1. The Fearfulness and terribleness of the Judgment and Punishment, whereby the Lord will avenge the breach of this Command. 2. The Extent of it, as to every particular individual person found guilty, the Lord will not hold him guiltless, Him, who ever he be, what-ever he be; if there were but one, he shall not escape; and if there be many, not one of them shall be missed or passed-by in this reckoning. 3. There is the Peremptoriness and infallible certainty of it, God will not be disswaded from it, nor will he alter this Sentence, but it must and shall stand against him.
The punishment is implied in that, Not to be holden guiltless, wherein there is more contained than is expressed, implying these Three: 1. That he shall not be forgiven nor absolved, and so shall never enjoy God's favour and friendship, which no man, who hath sinned, can without pardon, enjoy; thus the Judgment is negatively to be understood, He shall never enter into Heaven, nor see the Face of God, if he Repent not. 2. Positively it implieth that he shall be found guilty, and shall be dealt with as a guilty person, that he shall be eternally condemned, shut out from God's presence, and cast into Hell to be there tormented for ever and ever. 3. Eminently it implieth a very high degree of punishment, that the degree shall be eminent, and that in respect of other sins this sin shall have a peculiar weight added unto its Curse, an • be ranked amongst those sins which shall be in the Justice of God most severely punished; a particular instance and proof whereof, is in Hypocrites, whose Judgment shall be in Hell amongst the sorest; the Hypocrites portion of Wrath will be a large portion.
The punishment is implyed in that, Not to be holden guiltless, wherein there is more contained than is expressed, implying these Three: 1. That he shall not be forgiven nor absolved, and so shall never enjoy God's favour and friendship, which no man, who hath sinned, can without pardon, enjoy; thus the Judgment is negatively to be understood, He shall never enter into Heaven, nor see the Face of God, if he Repent not. 2. Positively it implyeth that he shall be found guilty, and shall be dealt with as a guilty person, that he shall be eternally condemned, shut out from God's presence, and cast into Hell to be there tormented for ever and ever. 3. Eminently it implyeth a very high degree of punishment, that the degree shall be eminent, and that in respect of other sins this sin shall have a peculiar weight added unto its Curse, an • be ranked amongst those sins which shall be in the Justice of God most severely punished; a particular instance and proof whereof, is in Hypocrites, whose Judgment shall be in Hell amongst the sorest; the Hypocrites portion of Wrath will be a large portion.
The Peremptoriness is implied in these words, The Lord will not hold him guiltless, the Lord will not, &c. which implieth, ⟨p. 179⟩1. That Sinners shall be reckoned with and Judged for sin, in which reckoning this sin shall be especially taken notice of. 2. That all Sinners shall be summoned to appear before the Judgment-Seat and Tribunal of God, and have their particular Libel and Accusations of their particular sins, wherein this sin shall be particularly taken notice of, as a main Article. 3. That there shall be a Sentence and Doom passed upon the Guilty, and that whosoever shall be found guilty of this sin, shall find Divine Justice severely passing Sentence upon them. 4. That there shall be a holy rigid execution of that Sentence without mercy, by a high degree of wrath upon all who shall be so Sentenced.
The Peremptoriness is implyed in these words, The Lord will not hold him guiltless, the Lord will not, &c. which implyeth, ⟨p. 179⟩1. That Sinners shall be reckoned with and Judged for sin, in which reckoning this sin shall be especially taken notice of. 2. That all Sinners shall be summoned to appear before the Judgment-Seat and Tribunal of God, and have their particular Libel and Accusations of their particular sins, wherein this sin shall be particularly taken notice of, as a main Article. 3. That there shall be a Sentence and Doom passed upon the Guilty, and that whosover shall be found guilty of this sin, shall find Divine Justice severely passing Sentence upon them. 4. That there shall be a holy rigid execution of that Sentence without mercy, by a high degree of wrath upon all who shall be so Sentenced.
If any ask, How this Threatening is to be understood? for Answ. We should distinguish betwixt such, who repenting for it, do by Faith in Christ make peace with God, and others who continue in it without repentance: and so say, 1. That it is not to be understood as if the breach of this Command were declared to be simply unpardonable to any who shall be guilty of it; for that is neither consistent with the grounds of the Gospel, nor with experience, whereby it is found that grace often extendeth it self to the pardoning even of such. 2. But that it is in it self a sin most hateful to God, and a sin that bringeth great Wrath on all that are guilty of it, and shall be found to be so, before his Judgment Seat. 3. It sayeth that all who are guilty of it, while their peace is not made with God through Jesus Christ, yea in some respect there-after, should look on themselves as thus highly guilty; and that all who are not pardoned, should account themselves to be liable to this stroke of wrath, and to be under this Sentence of the Law that standeth particularly pronounced against them. 4. It sayeth, that men do by this sin, exceedingly hazard their eternal Salvation, and that their Repentance is rare, and so likewise their Pardon; it being found in experience that men, habituated to this sin of taking God's Name in vain, do but seldom get Repentance. 5. That when Repentance cometh, and is given, such as are guilty of it, will be in an especial manner challenged for it, and found to be in a high degree, bitter unto them in all their after-reflections upon it. 6. That it will very readily have much influence in marring a mans peace, and obstructing the intimation ⟨p. 180⟩of God's favour, and the joy of his Salvation, even when it is pardoned; as we see in David, who made the Name of God to be Blasphemed, and was therefore put, Psal. 51. to cry and cry again for the joy of God's Salvation; for removing (amongst other reasons) of that scandal. And withal, it bringeth on temporal Judgments as it did on David, 2 Sam. 12.7. That when it is pardoned, it will in the said remembrance of it, make them loath themselves, and walk humbly, softly, and in the bitterness of their souls; and withal, to think much of, and to magnify, and wonder at grace that did ever pardon such.
If any ask, How this Threatning is to be understood? for Answ. We should distinguish betwixt such, who repenting for it, do by Faith in Christ make peace with God, and others who continue in it without repentance: and so say, 1. That it is not to be understood as if the breach of this Command were declared to be simply unpardonable to any who shall be guilty of it; for that is neither consistent with the grounds of the Gospel, nor with experience, whereby it is found that grace often extendeth it self to the pardoning even of such. 2. But that it is in it self a sin most hateful to God, and a sin that bringeth great Wrath on all that are guilty of it, and shall be found to be so, before his Judgment Seat. 3. It sayeth that all who are guilty of it, while their peace is not made with God through Jesus Christ, yea in some respect there-after, should look on themselves as thus highly guilty; and that all who are not pardoned, should account themselves to be lyable to this stroke of wrath, and to be under this Sentence of the Law that standeth particularly pronounced against them. 4. It sayeth, that men do by this sin, exceedingly hazard their eternal Salvation, and that their Repentance is rare, and so likewise their Pardon; it being found in experience that men, habituated to this sin of taking God's Name in vain, do but seldom get Repentance. 5. That when Repentance cometh, and is given, such as are guilty of it, will be in an especial manner challenged for it, and found to be in a high degree, bitter unto them in all their after-reflections upon it. 6. That it will very readily have much influence in marring a mans peace, and obstructing the intimation