The English Catechism Explained, Commentary · commandments (2 of 6)

The English Catechism Explained · Commentary · commandments (2 of 6)

p. 209Thus then they of the Church of Rome cannot ſhift but be idolaters, whatſoeuer they alleage of the glaſſe of the Trinitie, as repreſenting to thoſe in heauen, all things done here vponupon earth, for who euer told them of ſuch a thing? what reuelation hauehave they for it? Or if ſuch a thing were certaine, what warrant is there of lifting vp the heart, the very Eſſe of prayer, and a worſhip due onelyonly to their Lord, and ours: what warrant, I ſay, of doing this vntounto them? ſeeing the King would thinke his ſubiects made his fellowes, and greatly diſdaine, if in his preſence we ſhould firſt kneele, and put vp our petitions vntounto them, and then vntounto himſelfe. For the Papiſts doe much worſe, praying oftentimes to the Virgin Mary, letting the Lord to ſtand by as it were a cipher.

Queſt. 57. Whence is the reaſon of this Commandement taken?

Anſw. Both from the equity of it, becauſe he is the Lord our God, and none other, and alſo from the benefits beſtowed vponupon vsus, in bringing vsus out of the bondage and thraldome of the diuell.

Reaſon of this Commandement.Explan. The ſinnes againſt this law being ſo great, and the duties ſo neceſſary aboue al others, great need there was, that it ſhould be fortified by ſtrong reaſons: and therefore the Lord hath not omitted to vſe theſe, although out of his authority hee might hauehave commanded, and with threatnings hauehave compelled vsus vntounto the obedience of his will. Which teacheth vsus firſt, how vnexcuſable men are liuing in ſinne, there being no meanes to draw them to a vertuous, and holy courſe of life omitted: for firſt, it is reuealed, what the Lord p. 210would hauehave vsus to doe, then hauehave wee his abſolute command, with which no man can diſpence, and laſtly, moſt forcible reaſons to moue vsus, as wee are not brute beaſts, but reaſonable ſoules.

Againe, this ſame teacheth the ſeruants of God, the miniſters of his word, not to handle it negligently, but to ſtudy for the apteſt, and beſt reaſons, wherewith it may be more inforced, and faſtned vponupon the hearers, becauſe God himſelfe hath vouchſafed thus to doe, and the other remiſſe handling of Gods word is, as the laying of twiggs without bird-lime, the caſting of a net into the water, without weights to preſſe it downe. O let vsus ſtudy then to deale moſt workman like, as diuine artiſts, neither playing with texts, and multyplying tantologies, to the wearying of the hearers, for want of paines, but let vsus ſtudy with euident demonſtrations, and arguments of the Spirit, to conuince mens conſciences of ſin, that they may bee aſhamed, and ceaſe here from; and of the truth, that they may come to be firmely grounded herein, and followers of it.

Reaſ. 1 Rom. 1.20.Rom 1:20The reaſons of this Commandement are two: Firſt, from common equity, I am the Lord thy God: EueryEvery one is eaſily yeelded vntounto, when he challengeth but his due: but in requiring you to hauehave me for your God, and none other, I chalenge but my due, for I am the Lord thy God, that is, I onelyonly am ſuch: therefore yee may eaſily yeeld this vntounto mee, and yee ſhall deale moſt vniuſtly, and contrary to all equity, if yee yeeld not to hauehave none other Gods but me. There is nothing here to be further proued, but that the Iſraelites, and all we hauehave daily experience of, viz. that the Lord is God only: they had experience of it, when all the gods of the Heathen, were not able to ſtand againſt him alone: and the viſible moſt goodly creatures of the heauens and earth, do teach vsus no leſſe euerie day, but that the infinite power and wiſdome, which made them all, is the onelyonly God of the whole world, and this is Iehouah the Lord, whoſe very name, eſſence, or being, doth imply no leſſe, but that he alone hath being of himſelfe, and giueth being to all other things.

Reaſ. 2 The ſecond reaſon is taken from the benefits beſtowed vponupon p. 211his people, Which hauehave brought thee out of the land of Egypt, Heb. 2.Heb 2out of the houſe of bondage: Which Egypt was a type of Satans kingdome, vntounto whom we were all in bondage, till the Lord by his Chriſt came and deliuered vsus. Now it is an vnthankfull part, as if the Lord ſhould hauehave ſaid, not to make him thy Lord, and Soueraigne only, vntounto whom alone thou art beholding for thy freedome, who hath deliuered thee, when as before thou wert a ſlaue, and vnderunder hard bondage: but if thou deny to make me thy Lord and God, thou ſhalt ſhew thy ſelfe thus vnthankfull, becauſe that I alone hauehave deliuered thee, when as before thou wert in ſlauery, therefore thou ſhalt hauehave none other Gods but me. Here all things are moſt plaine both to the Iſraelites, and vntounto vsus: they were in Egypt vnderunder Pharaoh, and queſtionleſſe they did there ſerue other Gods, yet it profited not, but ſtill they were in ſore bondage,Exod. 3.4.Exod 3:4 toyling continually in making bricke for Pharaohs buildings, they had taske-maſters ouer them moſt rigorouſly exacting, that they ſhould doe their ſtintes, and not ſparing to beate them when they failed; and which was moſt grieuous of all,Col. 2.14.Col 2:14 their male children were appointed vntounto the ſlaughter, ſo ſoone as they were borne, which did ſtrike them as much, as continuall tormenting with ſwords in their ſides. But when through the greatneſſe of their griefe, the voyce of their crie came vp to heauen, the Lord ſent Moſes and Aaron with ſignes and wonders to deliuer them, and by his iudgements ſo ſubdued Pharaohs hard heart, that he was glad to let them goe; and when hee was againe hardened, and followed with his forces to bring them backe, the Lord diuided the red Sea, and let them through, but drowned their enemies in the bottome of the deepe.

Againe, for vsus of the Gentiles, when wee were in bondage vntounto Satan, who did imploy vsus in filthy workes, which it is a ſhame to ſpeake, and had power ouer our ſelues and children, ſo that we were all but dead men, dead in ſinnes, and condemned to death euerlaſting: when we were, I ſay, in this fearefull eſtate, the Lord ſent his own Sonne in the fleſh, who in the croſſe ouercame, and triumphed ouer the diuell, and made vsus free, yea, ſonnes and heires vntounto God the Father, of a p. 212kingdome in heauenly places. If therefore thou doeſt either reuerence the commander, the moſt high and mighty, if equitie be of any force with thee, to giuegive eueryevery one his due, and if thou abhorre the infamous note of ingratitude: then tremble to ſhew any diſloyalty any way to the Lord, be aſhamed to deny the beſt of all his due, and ſtudy by all meanes to ſhew thy ſelfe thankefull for ſo great benefits. Deny not him that gaue thee beeing, with the Atheiſt; neglect nor diuine knowledge, with the ignorant; bee not looſely minded towards Gods worſhip, with the prophane; rob not God of his honour with the Couetous, Epicures, Selfe-louers, and Papiſts; but giuegive vntounto the Lord, the louelove of all thy heart, feare him aboue all, put thy whole truſt in his holy name, and make thy prayers vntounto him onelyonly.

Queſt. 58. In which words is the ſecond Commandement, and which is the reaſon?

Anſw. The ſecond Commandement is; Thou ſhalt not make to thy ſelfe any grauen image, nor the likeneſſe of any thing, that is in heauen aboue, or in the earth beneath or in the water vnderunder the earth, thou ſhalt not bow downe to them, nor worſhip them. The reaſon is. For I the Lord thy God am a iealous God, and viſit the ſinnes of the fathers vponupon the children, vntounto the third and fourth generation of them that hate me and ſhew mercy vntounto thouſands, in them that louelove mee, and keepe my Commandements.

Queſt. 59. What are we forbidden in this Commandement?

Anſw. All outward Idolatry which is, firſt, by making the image of God, or of any creature, to be worſhipped: ſecondly, by falling downe before any image: thirdly, by ſeruing God according to our own phantaſies.

…ees f…rbidden in this Commandement.Expl…n. This Commandement being negatiue, wee doe firſt begin with the vice forbidden, which is outward Idolatry, eueryevery corruption in the outward duties of Gods ſeruice, image-making, and image-worſhipping, are onelyonly named, to make it the more odious. And we call it Idolatrie, becauſe this word ſignifieth a ſeruing, or worſhipping of Idols, or p. 213images, which in Greek are al one, the word Engliſhed Idols, ſignifying a ſhew, repreſentation, or likeneſſe; the word Engliſhed Image, ſignifying a liuely picture, or portrayture: now this Idolatry is againe ſubdiuided.

1 The making of Images to be worſhipped.The firſt is, the making of Images to bee worſhipped, of things in Heauen, either of God, who fitteth in Heauen, as in his Throne, or of his holy Angels and Saints, which giuegive attendance about his Throne. Of all theſe, the image of the Lord is ſimply forbidden, as it is further illuſtrated, by other places of Scripture, the making hereof may not in any wiſe be attempted.

Reaſ. 1 Eſay 40.25. Verſe 22.Isa 40:25Firſt, becauſe it is impoſsible, as the Lord himſelfe ſignifieth by his Prophet, ſaying; To whom now will yee liken me, that I ſhould be like him, ſaith the holy One? He ſitteth vponupon the circle of the earth, and the Inhabitants thereof are as Graſſe-hoppers; he ſpreadeth out the Heauens as a curtaine, and ſtretcheth them out, as a tent to dwell in. Looke into the chapter, and yee ſhall ſee, how greatly the Lord diſdaineth, both the work and the workman: and good reaſon, ſeeing eueryevery image of the God-head,Ior. 10.8. Heb. 2… 18.Heb 2:18 is a doctrine of vanity, and though moſt curiouſly poliſhed, yet a very ſtocke, yea, it is a teacher of lies. An earthly King, or great perſon, would ſtomacke it much, if a paultry painter ſhould preſume to ſet forth his perſon in baſe colours, without any apparance of royalty or nobility, with a ſwines head, and a Pigmees body: and much more then will the Lord, if by any Image man ſhall dare to ſet him forth; for he muſt needes be as much belied, and as greatly abuſed, in being pourtrayted by any human ſhape, he being immenſe, and infinitely glorious; this baſe, and not the ten thouſandth point of his perſon. Wherefore well might the Apoſtle ſay,Acts 17.29.Acts 17:29 that Wee ought not to thinke the God-head to be like vntounto gold or ſiluer, or ſtone, grauen by the Art and inuention of man.

Reaſ. 2 Deut. 4.15.Deut 4:15Secondly, becauſe wee hauehave an expreſſe command to the contrarie; Take good heed vntounto your ſelues (ſaith the Lord by Moſes) for ye ſaw no image in the day, when the Lord ſpake vntounto you in Horeb, out of the middeſt of the fire, that yee corrupt not your ſelues, and make you a grauen image, &c. neither can there any toleration be found hereof, repreſenting God by the image of a p. 214man, for that the likeneſſe of other baſer creatures, is only expreſſed, ſeeing Saint Paul, in reckoning vp the images of the Heathen,Rom. 1.23.Rom 1:23 ſaith, in way of reproofe, that they turned the image of the incorruptible God, into the image of corruptible man. Moreouer, the Lord hath not onelyonly forbidden to make images, but hath alſo ſtraightly charged, that they be pulled downe,Exod. 23 24.Exod 23:24 and broken in pieces. In the booke of Exodus he ſaith, Thou ſhalt vtterly ouerthrow, and breake in pieces their images. Chap. 34 13.And againe, Yee ſhall ouerthrow their altars, breake their images in pieces, and cut downe their groues. And when any King otherwiſe well affected, hath been negligent herein, he is branded with it, as with a note of diſgrace, The high places remained yet in his dayes.

Reaſ. 3 Exod. 31.Exod 31Thirdly, becauſe the Lord is wonderfully prouoked by Images. When the golden Calues were ſet vp in Moſes abſence, how grieuouſly did he take it? how much moued was he with it? how hardly could he hold his hands, from deſtroying all the people? certainly he was neuer more moued to indignation, then by this baſe Idolatry. If any ſhall ſay, that his anger was not, becauſe they would make ſome remembrance of the true God, but for that they aſcribed their deliuerance to the Egyptian Gods, which were wont to be ſet forth vnderunder theſe likeneſſes. I anſwer; that without doubt they intended hereby to ſet forth the true God; and becauſe their ignorance could not better deuiſe how to doe it, they did it by the ſimilitude of calues, the chiefe gods of the Egyptians, amongſt whom they had liued. For firſt, they could not be ſo ſimple, as to think any worth to be in the Egyptian gods, ſeeing their people had bin wonderfully plagued, and at the laſt drowned in the ſea, and they, their enemies deliuered and ſaued. Again, they proclaime the holy day vntounto Iehouah; Verſ. 5.and laſtly, they only deſire ſome viſible thing to go before them, becauſe Mo…es was a long time abſent from them, who was wont by his preſence to comfort them, and to be (as it were) the Lords Oracle vntounto them; for which purpoſe it ſhould ſeeme rather, that they would hauehave the golden calues, fondly ſuppoſing, that they could not hauehave Gods preſence, vnleſſe they had ſome outward thing, vntounto which they might goe with their blind deuotion.

Reaſ. 4 p. 215Iudges 8.27.Judg 8:27Fourthly, becauſe Images hauehave been occaſions oftentimes of groſſe Idolatry. Gideon who had been a Champion of the Lord, yet making a golden Ephod, procureth the deſtruction of his owne houſe, and corrupted all Iſrael: for it is ſaid, that They went a whoring after it. The brazen Serpent, which was ſet vp by the Lords owne command,2 King 18.4.2 Kgs 18:4 yet turned to be an occaſion of Idolatry, ſo great is the danger of Images.

Reaſ. 5 Laſtlie, becauſe it is a thing ſcandalous to ſuch, as be without, the Iewes and Turkes are hereby hardned againſt the Chriſtian religion, when they compare Moſes his Law with the practice of Romiſh Catholikes, who make ſo much account of Images, when the Lord hath put them downe for ſo great abominations.

Pſal. …15.8.Ps 15:8Thus yee ſee, that ſimplie to hauehave, or to make the Image of God, is vtterlie vnlawfull, or to make any Image to bee worſhipped. But wee muſt here take heede, that wee make not this Commandement ſtricter, then the Lord hath made it, to caſt a ſnare vponupon the conſciences of men: it is true, that as the Image, ſo the Image-maker, and Image-worſhipper are alike abominable, and ſo bee all ſuch, as wittingly labour about any ornament, or implement, to the ſetting forth of Idolatrie. But God forbid, that euerie Image and Image-maker, ſhould bee therfore accounted abominable; for ſo the excellent Art of painting, ſeruing in liuely colours ſo to expreſſe our friends abſent, as if they were euer preſent with vsus, and picturing many emblemes of vertue and vice, for ornament and delight, ſhould cleane bee put downe, and our very coyne were vnlawfull.

Therefore here are firſt to be excepted, ciuill pictures, for the delight and comfort of the beholder: ſecondly, all ſuch as ſerue for ſome remembrance, tending to our inſtruction, for vertue, or vice, for wit, policy, diſcretion and diligence. Thus the old Romans offended not, in painting a drunken man goggle eyd, foaming at the mouth: thus Time is well pictured, bald behind, and hairy before: Iuſtice with a paire of ſcales, with the hands and eyes ſhut, &c. And laſtly, ſuch Images, as ſerue for good remembrances, to ſtir vp deuotion p. 216or Chriſtian affections,Ioſhua 4.22.Josh 4:22 without abuſe. Thus Ioſhua ſet vp twelue ſtones on the further ſide of Iordan, for a remembrance of the miraculous parting of the waters,Ioſhua 22.Josh 22 whilſt the people went ouer: and the people that dwelt on the other ſide of Iordan, ſet vp an Altar like that at Ieruſalem, for a remembrance, that they were all one Nation, and ſerued one God; and many like monuments were there of old, tending to the ſame ends. Of this commemoratiue nature, was the vſe of the tranſeunt ſigne of the Croſſe in baptiſme, amongſt the moſt ancient Fathers in the purer times. Nor can I vponupon due conſideration, ſee any iuſt reaſon why the ſame ſhould not bee ſo reputed, as it is now in vſe retained in the Church of England, being intended as a ſigne meerely monitory, not operatiue; that is, as putting vsus in mind of our duty and profeſsion, not as infuſing any ſpirituall grace or protection, or making vp any part of that Sacrament, as imperfect without it. I would to God that we all could grow to a like reſolution about this ceremony.

2 Kind of Idolatry to fall downe before and worſhip an Image.The ſecond kind of Idolatrie, is the falling downe before an Image, whether with an intention the better to bee put in mind of God, or of any Saint, or by bowing before the image to giuegive worſhip to the thing repreſented, or ignorantly only according to the tradition of the Fathers. For howſoeuer, or vnderunder what pretence ſoeuer, if the knee be religiouſly bowed before any Image Idolatry is committed, and this Commandement broken. And this is ſo plainely ſet downe in the holy Scriptures, as that, were there no Patrons of this vice, it were ſuperfluous to ſpeake much. But for their ſakes; firſt, conſider the beginning of this euill, from whom ſprang it? from any of the Patriarkes, Prophets, or Apoſtles? from any of the ancient Fathers of the Church, ſince the time of the Goſpell?Euſeb. li…. 7. cap. 18. No verily; but if Gregorie Biſhop of Neocaeſarea, or Euſebius may be heard, they will tell you, that the vſe of Images came from the Heathen, Heltogabalus, Alexander, Seuerus, Hadrianus had firſt in their Chappels the Images of Abraham, Moſes and Chriſt.

If Theodoret and Auguſtine may be heard, they will tell you, that Simon Magus firſt offered his owne, and the Image of Selene p. 217his Concubine, to be worſhipped by his followers. If Ierom may be heard, he will tell you, that the Cretians, whom Paul to Titus ſo much diſgraceth, brought Images firſt into the Church. Wicked Marcellina, began the worſhipping of the Images of Chriſt, Paul, Homer, Pythagoras. Iren. lib. 2. cap. 6.The filthy Gnoſticks worſhipped the Image of Chriſt and are therefore condemned of Ireneus▪ Irene a moſt wicked woman, who murdered her owne ſonne Conſtantine, through a deſire of raigning, called the firſt Councell, that gaue any allowance to Images, and there her flatterers without all reaſon ordained, that Images ſhould bee both ſet vp and worſhipped. Their maine arguments are recorded in the booke of Charles the Great; Iohn, Caluin. I…ſtit. lib. 1. cap 11. ſect. 14.Legat of the Eaſt, ſaid, That God made man after his owne Image; therefore it was fit, that there ſhould bee Images of God. Another ſaid, That no man lighteth a candle, and putteth it vnderunder a buſhell, therefore Images were to be ſet vp in Churches, &c.

Tom 3 qu. 25. art. 3. Bellar. de Eccleſ. triump. lib. 2 c. 2. lib. 9. cap. 6.Secondly, conſider what foule error… the Patrons of Image-worſhipping hauehave falne into. Aquinas ſaith, Becauſe the Croſſe repreſenteth Chriſt, who is God, it is alſo to bee worſhipped with diuine worſhip. Bellarmine ſaith, That Images are properly to be worſhipped. Azorius ſaith, It is the conſtant opinion of our Diuines, that the Image is to bee worſhipped with the ſame worſhip, wherewith the thing repreſented by it, is worſhipped. Conſtantinus, Biſhop of Conſtance, ſaid in the forenamed Councell of Nice; I doe worſhip the holy Images with the ſame worſhip, with which I worſhip the conſubſtantiall Trinitie. Iohn, the Legate of the Eaſt, The Image of the King, is the King, and ſo the Image of God is God, and therfore if any man worſhippeth it with the ſame worſhip, he ſinneth not.

Neither is there errour herein onelyonly, that they giuegive the worſhip of the moſt glorious God, to wood and ſtone, to the worke of mens hands: but in that they Deifie, & make a God (as it were) of eueryevery relique about Chriſts body, the napkin, linnen-clothes, &c. Yea, of eueryevery inſtrument vſed to torment, and teare him vponupon the Croſſe, as the ſpeare and nailes; witneſſe their hymmes made vntounto them. To the Croſſe they ſay, p. 218O Crur, Bell. l b. 2. de Imag cap 20.…e, ſpes vnica, auge pijs iuſtitiam, reiſque dona ventam: that is; Hayle O Croſſe, our onelyonly hope, encreaſe righteouſnes to the righteous, and giuegive pardon to the guilty. To the Speare they ſay; Aue ferrum triumphale, intra… pectus tu vital, coſt… pandis oſtia. Foecundata in …ruore foel…x haſta, nos amore, per te fixt ſaucia: that is, Haile, triumphant iron, thou entring the vitall breaſt,Cron. Croſsin. did open the doore of the rib; O thou that wert made fruitfull by his bloud, Oh happy Speare, wound vsus with the louelove of him, which was wounded by thee. To the cloth, with which his head was bound, they light two Candles, and by the Acolith it is exhibited to eueryevery one being vponupon his knees to be adored, and reuerently kiſſed, &c.

This groſſe and palpable erring from the truth, following vponupon the vſe of Images, a man would thinke ſhould be ſufficient alone to make Image-worſhipping odious to all, but onelyonly to ſuch, as are giuen ouer to ſtrong deluſions, to beleeue lyes: for, who would drinke of that cup, the bottome whereof hee ſeeth to bee full of poyſon? or who would lie downe in that channell, the ſtirring whereof cauſeth a moſt horrible ſtench.

Pſal 115.4, 5.Ps 115:4Ps 115:5Thirdly, conſider how they are derided and mocked, that bow before Images The Pſalmiſt, euen as if hee ſhould ſet forth the vanitie of babes and children, about their puppets made of clouts, ſo doth he aſcribe the Heathen; Their Idols are ſiluer and gold, mouthes hauehave they, and ſpeake not, eyes and ſee not, eares and heare not, and noſes and ſmell not, &c. They are like vntounto them that make thē, and ſo are al they that put their truſt in them: that is, they hauehave euen as little wit and reaſon as they. And Eſay mocketh them thus,Eſay 28.9.Isa 28:9 ſaying; Both the Countrey-man, and the Noble-man, boweth himſelfe to the worke of his owne hands. And againe;Eſay 46.6.Isa 46:6 They bring forth gold out of the pouch, and ſiluer is weighed in the ballance, they hire a founder, who maketh thereof a God for them, they carry him, they beare him vponupon the ſhoulder, and ſet him in his place, &c.

…n. 35.4.Fourthly, conſider how greatly the worſhipping of Images or Idols (for they be all of one baſtard brood) hath been impugned by all holy men from time to time. Iacob, when hee had once knowledge, that ſome of his houſhold, p. 219fauoured, and kept images, hee tooke them away, and hauing ready no other meanes to deſtroy them, he hid them vnderunder an Oake, where they might neuer come to light againe. Moſes was ſo much moued at the golden calues, as that he could not bee quiet, vntill that hee had broken them in pieces,Exod 32 30. Verſ 28.Exod 32:30 beaten them to pouder, cauſed the people to drinke them, and deſtroied three thouſands of them by the ſword of the Leuites. Ioſiah did burne with ſuch zeale againſt theſe idolaters,2. Kings 2.3. 2. Kings 28.2 Kgs 2:3 as that hee put them to death, and burnt their bones vponupon the altars of Baal. Hezekiah ſpared not the very brazen Serpent being worſhipped, but brake it in pieces, though at the firſt there was an holy vſe thereof. The Chriſtians of the Primitiue Church were at ſo great defiance with image-worſhipping, that they would not eate of the meate offered to idols, they would rather chooſe to die, then that the world ſhould hauehave the leaſt occaſion to thinke, that they conſented to the worſhipping of Idols. When the manner was amongſt the heathen, to weare a garland vponupon their Emperours birth-day, for the ſuperſtitious honouring of him: the Chriſtians hauing garlands offered them, carried them in their hands, and refuſed to put them vponupon their heads, and being asked the reaſon; becauſe, ſaid they, we are Chriſtians, and thus they indangered their liues, as witneſſeth Tertullian, who wrote his booke de corona milit…s, of the Souldi…rs Garland, in the defence of them. When Iulian the Apoſtata had cunningly brought the Chriſtians to caſt eueryevery man a graine of Incenſe into a C…nſ…r of fire, wherein perfume was made to idols, they vnderſtanding his deceit, came and caſt downe his gold, wherewith hee had hired them, and offered themſelues to martyrdome, to expiate this heinous offence.

Dan. 3 2.Dan 3:2Fifthly, conſider, that the meanes which hauehave been vſed to eſtabliſh Image-worſhipping, are altogether carnall: euen as Nebuchadnezzars golden Image had ſo many of all ſorts to fal downe before it. Firſt, the violent and peremptory command of the moſt haughty King. Secondly, the acceptation and flattring of Nobles and Officers. Thirdly, the glittering and alluring matter, of which Images are made, viz. Gold and Siluer. Fourthlie, their outward forme and beautie, being moſt p. 220curiouſly wrought, and apparreld. Fiftly, moſt grieuous penalties threatned to thoſe, that refuſe to bow themſelues. Sixthly, inchanting muſick of all ſorts. And therefore the thing it ſelfe was ſutably carnall, and diuelliſh, and all ſuch of the like ſort, which are inticed by theſe fleſhly meanes, or compelled through feare to fall downe before images.

3 Ki… of Idolatry, to ſerue God according to our owne phantaſies▪3. The third kind of outward idolatry, is to ſerue God according to our owne phantaſies, either by a kind of worſhip, which wee our ſelues hauehave inuented, or other men for vsus, meerely out of their owne braines, or by reſting in the work done bodily, and outwardly; or laſtly, by ſeruing God without repenting vsus truly of our ſinnes. For all theſe are abuſes in Gods ſeruice, and he is hereby made an Idoll.

As for the firſt, moſt true it is, that not onelyonly the whole Church, but alſo eueryevery particular Church hath libertie and power to ordaine conuenient Rites and Ceremonies for the better furniſhing, and commending the outward ſeruice of God.Caluins iudgement concerning Ceremonies. Caluins iudicious reſolution herein I preferre before a thouſand ouer haſty diſrobers, who would hauehave all outward worſhip ſtripped ſtarke naked: he in his Inſtituts, lib. 4. cap 10. Sec. 30. Dominus totam verae iuſtitiae fummam, &c. God hath in the Scriptures euidently ſet downe the whole ſumme of true righteouſneſſe, and al the parts of his worſhip, without omitting any thing neceſſary to our ſaluation. But as for outward diſcipline and ceremonies, it pleaſed him not to preſcribe in particular what we ſhould follow; in aſmuch as hee foreſaw, that this dependeth vponupon the diuers eſtate of times, and knew very well, that one forme and faſhion in thoſe externals would not fit all ages. In this caſe therefore wee are to hauehave recourſe vntounto the generall Rules (namely, of order, decency, and edification), which maxims are to bee diuerſly accommodated, according to the manners of eueryevery people and age, as ſhall be moſt auailable for the good of the Church. Thus in effect Caluin; which me thinks, ſhould allay the vehement raſhneſſe of ſome, who peremptorily conclude, that in Gods ſeruice, no externall Rite, geſture, or habit is to bee impoſed or admitted, without expreſſe authority of ſcripture. But as this ſtrict ſhutting vp the gates againſt al ceremonies p. 221deuiſed by man, is a kind of nice ſuperſtition, ſo on the other ſide, to ſet open all doores, to breake downe all barres and hedges, by neglect of theſe generall rules, and hand ouer head to take vp from Iew or Pagan, whatſoeuer occurreth; this adorneth not, but ouercloudeth and polluteth the ſincere worſhip of God in ſpirit and truth. Verily it is no leſſe then a fantaſtique Idolizing, to obtrude vponupon Chriſtian people, as parts of Gods worſhip, a loade of duties, and performances, inuented and impoſed without either ſpecial or general warrant out of the booke of God. Which, if they were inſtituted as circumſtances tending to decency and edification, and as vponupon occaſion abrogable, the preſumption were leſſe; but being thruſt vponupon the Church as doctrines, and performed by the people as part of the Eſſence of Gods worſhip, ſurely they aduance not, but rather euacuate the worſhip of God.Eſay 19.13. Matth. …5.Isa 19:13Matt 5 In vaine doe they worſhip mee (ſaith the Lord) teaching for doctrines the precepts of men. It is vanitie then, and idolatrie, which is daily practiſed in the Church of Rome, where traditions of men are receiued, and followed, euen as the holy Scriptures; yea (which is horrible) before them, and againſt them; It is a farre greater wickednes accounted amongſt them, to omit auricular confeſsion once in the yeare, which was inuented by man, then to leade a vile life all the yeare long: to taſte a little fleſh vponupon the Friday, then to wallow in the filthy ſin of vncleannes: that a Prieſt be coupled vntounto one lawful wife, then that he defile himſelfe with many whores:Pap. phariſ. cap. …7. to neglect a vow of going on Pilgrimage, then to breake the neceſſarie vow of obedience in diuers Morall and Chriſtian duties to God and man, &c. and therefore, whereas any light puniſhment ſufficeth, when Gods lawes are broken, ſuch as breake any of their traditions are puniſhed with impriſonment, baniſhment, death. Neither doth it make any whit the more for their iuſtification, whereas they pretended them to be the Traditions of holy men, and ancient: for this was the colour of the Phariſies, theirs were the Traditions of the Fathers, yet they were threatned for teaching, and following them, as Papiſts doe at this day Yet on the other ſide this hindreth not, but that a true Chriſtian Church may without any imputation p. 222of Idolatry, inuent according to Eccleſiaſticall prudence, and impoſe decent circumſtances of time, place, habit and geſtures for the outward clothing of Gods worſhip, ſo they be neither burthenſome in multitude, nor ſuperſtitious, nor vnſauorie, but tending to edification, good order, and comlines, whereby the ſincere inward worſhip may be not choaked, but cheriſhed Such are thoſe which our bleſſed Mother hath thought fit to reteine, as being vſed of old in the purer age before the corruptions of Popery crept in: but as for the later Ceremonies, which are the very ſpawne of Romiſh ſuperſtition, our Church hath moſt piouſly and wiſely caſt them out of her doores: I pray God, and hope, they ſhall neuer ruſh in againe.

Iohn 4.20.John 4:20Secondly, an Idoll is worſhipped, and not the true God, when as men reſt in the outward work of his ſeruice, without the truth of heart, and ſpirit. For God is a Spirit, and all true worſhippers worſhip him in Spirit, and in truth. As the Apoſtle ſaith of comming together to the holy Communion:1. Cor. 11.20.1 Cor 11:20 When ye come together into one place, This is not to eate the Lords body. So is it, of all other duties, the outward hearing and preaching of the Word, the outward praying, ſinging, and giuing of thankes, are not alwayes acceptable ſeruice vntounto God, but when the life of the Spirit, and heart is annexed. The drawing neare with the lips, when the heart is away, is abomination to the Lord. And herein againe are they of the Church of Rome to be taxed, for that they place the worſhip of God in outward things, in kneeling, knocking, crouching, kiſsing, croſsing, repeatings, praying vponupon Beades, ſprinkling with holy water, going on pilgrimage, &c. and ſome dull and ignorant people of our Church, which ſerue God with the bare reciting of the Pater noſter, Creed, and ten Commandements, with reſorting to the place of his worſhip, and inwardly profiting no more, then ſtocks and ſtones. All theſe and the like doe pleaſe the Lord no better with their ſeruice, then Kain did with his ſacrifice, or the Iewes imperfect offering.

Laſtly, an Idoll is worſhipped, and not the true God, when men preſume to compaſſe about the Lords Altar with vnwaſhen hands, when they come impenitently to doe any holy p. 223duty. For the Lord profeſſeth, that he is not delighted in any ſuch ſeruice, yea, that he requireth it not; yea, which is more, that it is abomination vntounto him. Wherefore he dealeth with the Iewes in this caſe, by his Prophet Eſay, Eſay 1.12.Isa 1:12as a man would deale with his profeſſed enemy, who notwithſtanding maketh a ſhew of louelove by offering his beſt ſeruice, he ſendeth him, as it were, to meete them vponupon the way, and to ſtay them from their incenſe and Sacrifices, new Moones and Sabbaths, bidding them to bring no more oblations in vaine, and profeſsing, that hee is weary of their ſolemne Aſſemblies, &c. and the cauſe hereof was, for that their hands were full of bloud; that is, they liued impenitently in oppreſsion, and wrong, and other heynous ſinnes. Now if God be not ſerued, but grieued, and made weary by being thus ſerued, what elſe can it bee but an Idoll, vntounto which homage is done, when holy duties are vndertaken by wicked perſons, liuing, and proceeding in their ſinnes? Whence wee may ſee the fearefull eſtate of ſinners, which make a trade of wickedneſſe, they runne ſtill more into ſinne, euen into the worſhipping of an idoll, when they would be holyeſt, when they would giuegive God honour, they doe moſt diſhonour him, when they would bring a preſent to pacifie his wrath, they make him more angry, and to bid them, bring no more oblations in vaine. Wherefore whoſoeuer thou art, that wouldeſt pleaſe God, by doing the parts of his worſhip, preſent him firſt with a broken heart, and contrite Spirit for thy ſinnes, as Dauid did,Pſal. 51. Luke 16.Ps 51Luke 16 waſh the feete of the Lord with thy teares, as Mary Magdalen did, be deiected, and hauehave a ſenſe of thy ſinnes foulenes, as the poore publican had;Rom. 7.Rom 7 let there bee an hatred of that which thou haſt done, as in Paul, let there be a forſaking of ſinne, as in him, that ſhall hauehave mercy,Prou. 28.13.Prov 28:13 and then ſhalt thou bee like to bring an acceptable preſent, and not to depart without thy full load of mercy, and iuſtification.

Quest. 60. What are wee heere commanded?

Anſw. To performe all outward duties of Gods ſeruice, according to his will reuealed in his word.

p. 224The duties of this Commandement.Explan. This duty of doing all the parts of Gods worſhip according to his will, &c. doth neceſſarily follow vponupon the contrary forbidden, viz. the following of our owne heads in the ſeruice of God, for if we may not make our phantaſies the rule of our doings, then certainely Gods word alone muſt be our rule in all things. Againe, our God is ſo wiſe and prouident for our good, as that it cannot, but be a great diſparagement vntounto his care ouer vsus, to thinke, that he hath left vsus at ſixe abd ſeauen, in matters of ſo great moment, as the parts of his worſhip be. In the old Teſtament the temple was diſtinctly plotted out, and all ſacrifices particularly preſcribed.Matth 6.Matt 6 And in the new Teſtament, the Lord directeth his Diſciples, not only in the matter, but in the maner of faſting, prayer,1. Cor 11. Chap. 14.1 Cor 11 and giuing of almes. Saint Pau… ſetteth downe the maner of rightly comming to the holy Communion, and how the word is to be preached and heard. But yet there is difference for matter of circumſtance betwixt the old Teſtament, and the new.Gal. 4.Gal 4 In the old, as in the infancy of the Church, euerie particular is ſet downe about eueryevery duty (for that was the time, in which they were vnderunder age) but in the new, as in the Churches riper age, we hauehave onelyonly generall rules, according to which we are to be ordred in all particulars.

Rule 1 Rules of circumſtance vnderunder the Goſpel. Matth. 3.15. 1. Cor. 14.Matt 3:151 Cor 14Firſt, all things are to be done in order, and not confuſedly; the author of this is Chriſt Ieſus, when as he offereth himſelfe to be baptiſed of Iohn, vrging him to doe it for orders ſake, for thus ſaith he, ought we to fulfill all righteouſneſſe: and Saint Paul teacheth the ſame concerning propheſying, that one onelyonly ſhould ſpeake at a time, and the reſt be ſilent, till that he had vttered all which he had to ſay. Hence it appeareth, that all diſorder about Gods ſeruice, is a fault not to bee tollerated, either in vndue comming to Church, or going out or walking, ſleeping, talking, or by Haukes, doggs, or vnruly children, which breed a confuſion in the congregation, or when any ſhall preſume to teach, or adminiſter the Sacraments publikely without a calling.

Rule 2 Secondly, all things muſt bee done in greateſt humilitie, and higheſt reuerence towards him, whoſe ſeruice it is when any preach or pray, or ioyne with others in theſe duties; men p. 225muſt be vncouered, women muſt bee couered, not onelyonly in praying, but alſo as I thinke (yet herein I referre to the laudableſt cuſtome of our Church) when the Word of God is read:1. Cor. 11.1 Cor 11 for this is the preaching of the Prophets and Apoſtles, who were infallibly guided by the Spirit of truth. The Theſſalonians are commended for this, that they receiue the word, as the word of God;1. Theſ 2.13. Acts 20.1 Thess 2:13Acts 20 Paul with his company is noted to hauehave kneeled in prayer, euen vponupon the bare ground, and ancient Chriſtians to hauehave ſtood bare-headed all the time of their being in the Church. Which reproueth greatly our irreuerence, either of Miniſters in reading, or preaching, as if they were vttering table-talke, or of people in ſitting at the time of prayer, lying along, ſleeping, or proudly behauing themſelues any way; the Turks ſhall condemne them through the reuerence which they vſe to the Alchron of Mahomet. And this ſeemeth to me to iuſtifie our reuerent & humble receiuing of the holy Cōmunion, with the moſt ſubmiſſe geſture of kneeling, which many impugne, but without ſufficient ground. It mattereth not that Chriſt ſat, he ſat alſo preaching, but we ſtand; and I am perſwaded if wee ſhould kneele, and the people kneele in hearing, to expreſſe our vnworthineſſe about theſe holy things, though we differed from the Apoſtles, and Chriſtians of the Primatiue Church, wee ſhould not offend at all.

Rule 3 Matth, 6.1.Thirdly, all things are to be done without ſhew of vaine-glory: for this was the great fault of the Phariſies; and Chriſtians are warned to take heed of it, in their praying, faſting, and giuing of almes, wee are not to deſire to be ſeene of men, that we may hauehave their praiſe, but in our priuate deuotion to be moſt priuate, and in publike, not to affect notoriety, by exceeding the reſt of the congregation in ſighing, groning, knocking the breaſt, &c.

Rule 4 1. Cor. 13.1 Cor 13Fourthly, all things are to bee accompanied with louelove to our neighbour, and zeale for Gods glory: for without louelove, whatſoeuer we doe, is as a ſounding braſſe, or tinckling Cimball: if zeale be wanting, and we be luke-warme, we ſhall be offenſiue to the Lords ſtomacke,Reuel 3.Rev 3 and hee will ſpue vsus out of his mouth. Wherefore if the miniſter ſhall preach coldly, or the p. 226people heare coldly, if they ſhall together be luke-warme in prayer, and praiſe giuing to the Lord, there will be a ſacrifice indeed, but for want of the fire of zeale, vndreſt, and ſuch as the Lord cannot digeſt. Therefore let Paul his zeale, and Peters and Steuers bee imitated by miniſters,Acts 17. Acts 2. Acts 7. Nehem. 8.6.Acts 17Acts 2Acts 7Neh 8:6 by burning in the ſpirit againſt groſſe abuſes, by earneſt exhorting to repentance with moſt effectuall words, and by reprouing with all boldnes, the gain-ſayers of the truth: and let the zeale of the godly in Nehemiahs time bee imitated by our people, by giuing the greateſt, and moſt heedfull attention, by lifting vp the hand in prayer, and adding to the Miniſters petition. Amen, Amen.

Rule 5 1. Theſ. 5.22. 2. Cor. 6, 17.1 Thess 5:222 Cor 6:17Fifthly, all things are to be done without ſhew of idolatry, according to that, Abſtaine from all appearance of euill: and, Touch none vncl…a…e thing▪ and yee ſhall be my ſonnes and daughters▪ ſaith the Lord. Therefore of old, the Temple was garniſhed without images, and newly the Lords ſupper made of naked elements. Which if it be ſo, how can the Church of Rome be excuſed, being full of repreſentations of heatheniſme; and in the very Sacrament hauing the image of a Lambe vponupon their wafer Cake? If any ſcrupte ſhall ariſe hereupon, touching the Croſſe, Copes and Surpliſſes, vſed in the Church of England. It may well bee ſaid, that they were vſed in the Churches purity, and had not their beginning from religion corrupted, and ſo are not reſemblances of things meerely naught but firſt good, afterwards peruerted. So that if it be replyed, that when theſe things are vſed, there is an outward face of Popery: I may aſwell ſay, in like manner of Gods ancient Catholike Church: Euen as, when the people of Iſrael had ſacrificed to Molech, and other Baals, ſuch as afterwards did offer ſacrifices vntounto God, made ſome reſemblance of their abomination, for that both offer ſacrifice, and conſent in ſome ceremonies, yet it followeth not, that their ſacrificing is vnlawfull, becauſe that is cut off, which maketh it naught: ſo when theſe things are vſed in our Church, it followeth not, that they muſt be naught, for ſome ill reſemblance; becauſe that is cut off, which made them naught, they had them yoaked with idolatry, and ſuperſtition, we with the truth.

p. 227Queſt. 61. Whence is the reaſon of this Commandement taken?

Anſw. Partly from the puniſhments to be inflicted vponupon ſuch, as breake it vntounto the third, and fourth genera ion, and partly from the benefits to be beſtowed vponupon ſuch as keepe it vntounto the thouſandth generation

Reaſ. 1 Reaſons of this Commandement of two ſorts: 1. of terror: 2. of comfort.Explan. The reaſons vſed to perſwade to the obedience of this commandement be of two ſorts, the firſt of terrour, the ſecond of comfort. Their eſtate is moſt terrible, whoſoeuer they be, that dare to offend here, the Lords iealouſie is kindled againſt them, and hee will puniſh both them, their children, and their childrens children after them. Their danger is ſet forth by three degrees. Firſt, their ſin is ſuch againſt the Lord, as his ſinne is againſt a iealous husband, that violateth his wiues chaſtity; no price will appeaſe an husband thus prouoked, but he will kill the adulterer; and as greatly incenſed is the Lord againſt thoſe that commit idolatry, it is ſpirituall adultery, the Lord had married them vntounto himſelfe,Hoſh. 2. that like a good, and obedient ſpouſe, they might be to him only; but they hauehave communicated their louelove vntounto others, either ſtockes, or ſtones, or the inuention of their owne braines.

Reaſ. 2 Secondly, euen as the adulterers fault extendeth not onelyonly to the blemiſhing of himſelfe, but of his children alſo, who are infamous vntounto many generations after: ſo he which committeth this ſpirituall adultery, doth ſtirre vp the wrath of God, not onelyonly againſt himſelfe, but againſt his poſterity, which as a baſtard brood ſhall bee in diſgrace with the Lord, vntounto the third, and fourth generation.

Ezech. 18.Ezek 18Obiect. Thus the Lord ſhould not be ſo iuſt, as hee profeſſeth in Ezech: The ſoule that ſinneth, ſhall die, one ſhall not die for the iniquitie of another.

Sol It is commonly ſeene, Like fathers, like children; and in this caſe is the Lords threatning, of viſiting ſins of fathers vponupon their children, viz. they making their fathers ſins their owne, by imitation, as commonly they doe. Therefore it is not ſaid, that he will viſit the ſins of the fathers vponupon all their children, and eueryevery one of them, neither vponupon the childe of p. 228eueryevery ſuch father: for it is poſsible, as Ezechiel ſheweth, that a wicked mans child may abſtaine from treading in his fathers ſtepps, and then the Lords wrath is pacified towards him, whatſoeuer his fathers wickedneſſe is.

Reaſ. 3 Deut. 15.Deut 15Thirdly, as an honeſt man accounteth the Adultereſſe his wife, and her companions, his greateſt enemies and haters: ſo doth the Lord account of Idolatours, they bee haters of God, and therfore he hath euer willed his friends to abſtaine from familiaritie with them, and to cut them off, and to roote them out of the land of the liuing, without putting difference betwixt ſtrangers and kinsfolkes. So that Idolatry is a moſt vnnaturall ſinne, for all the Lords louelove in creating, preſeruing, and multiplying his bleſsings, he is requited with hatred and enmitie, which is a certaine argument of the Lords hatred againſt them, as our louelove of the Lord is an argument of his louelove vntounto vsus: and if the Lord hateth them, all the creatures are againſt them, they lie open to all dangers.

Reaſons of the ſecond ſort of comfort. Deut. 28.Deut 28The ſecond ſort of reaſons here vſed, is taken from the benefits, which the Lord promiſeth to beſtow vponupon ſuch, as keepe his commandements. Firſt, they ſhal hauehave mercy ſhewed them, Gods bleſsings of all ſorts ſhall be vponupon them and theirs, in the houſe, and in the field, in their out-going and in their comming in, in their corne, and their cattell, and in all things that they put their hands vntounto, and when mercy will ſtand them in moſt ſtead, at the laſt moſt terrible day, the Lord will ſhew mercy vntounto them, and ſpeake comfortably, Come ye bleſſed of my Father receiue the kingdome prepared for you, Matth. 24.Matt 24from the beginning of the world. Secondly, they ſhall hauehave mercy ſhewed them in their poſterity, vntounto the thouſandth generation, that is, far longer then the wicked ſhal be puniſhed in their poſterity, ſo much doth Gods mercy exceed his anger and ſeuerity.

And this is commonly ſeene, euen in the things of this life, wicked men often comming to ruine, and their houſes being quite caſt downe, and if not in their owne daies, yet in the dayes of their children, their goods which they hauehave heaped vp together in great abundance, are ſoone waſted, and ſcattered abroad: whereas the ſincere worſhippers p. 229of God are wonderfully proſpered, and their children for the moſt part after them are largely prouided for, according to that of the Pſalmiſt: I hauehave been young, and now am old, yet neuer did I ſee the righteous forſaken, or their ſeed begging their bread. If it falleth out otherwiſe, as ſometime it doth: it is either becauſe they degenerate,2. Chron. 32. Ezech. 18.2 Chr 32Ezek 18 and are not like their righteous parents, as Manaſſah was vnlike to his godly father Hezekiah, and in this caſe it is threatned, that the child ſhall die, notwithſtanding his fathers holines: or elſe becauſe of too much confidence in the world, and worldly things,Why righteous mens children are puniſhed. as Dauid confeſſeth, that he thought he ſhould neuer be moued, but he was caſt out of his kingdome by his ſonne Abſalom, and if the children of righteous parents ſhould euer inioy proſperity here, it would make them thinke it not to come of mercy, but as hereditary to the righteous for their works, and ſo Gods mercy ſhould not be ſo much depended vponupon, and magnified: or laſtly, for the probation and triall of them that their graces might ſhine the more, and bee perfected, as it was with Iob, whoſe patience had not been ſo admirable, had not his affliction been ſo great. So that the Lord in promiſing mercy to thouſands, is ſo to be vnderſtood, as if they walke in their fathers ſtepps, if he ſeeth it not neceſſary to croſſe for the remouing of worldly aſſurance, or for the reuiuing or perfecting of grace in them.

Secondly, they which keepe his Commandements, are accounted the Lords friends and louers, which is the greateſt grace in the world: for the Lord Chriſt to expreſſe his louelove to his Diſciples, ſaith, I hauehave called you my friends; and hereby, ſaith he, yee ſhall know, that yee louelove me, if yee keepe my commandements. Comfort enough therefore there is in the ſincere worſhipping of the Lord, and terrour enough in the contrary, wherefore let the puniſhments terrifie thee, and make thee afraid of all kind of Idolatrie, let the mercies allure thee, and make thee frame thy ſelfe alwaies ſo to ſerue the Lord as he requireth.

Queſt. 62 Which is the third Commandement?

Anſw. Thou ſhalt not take the name of the Lord thy God in vaine: p. 230for the Lord will not hold him guiltleſſe, that taketh his name in vaine.

Quest. 63. What is here forbidden?

Anſw. All abuſing of the names of God, which is, firſt by blaſpheming, or giuing occaſion to others to blaſpheme the ſame. Secondly, by ſwearing falſely, deceitfully, raſhly, commonly, or by creatures: Thirdly, by curſing, and banning: Fourthly, by vowing things impoſsible, or vnlawfull, or neglecting our vowes made vntounto God. Fifthly, by lightly vſing the holy name of God, or his word; Sixthly, by vaine proteſtations, and aſſeuerations.

Vices forbidden.Explan. This Commandement being negatiue, giueth occaſion againe to begin with the vice forbidden, which is, all abuſing of Gods holy name: for the honour of God is the maine thing aimed at in the firſt Table, which is, when he is ſet vp in the heart, that is the intent of the firſt commandement; by the parts of his outward worſhip rightly performed, which is the intent of the ſecond; by the magnifying of his name in all things, which is the intent of the third: and by obſeruing rightly the appointed times of his worſhip, which is the intent of the fourth.

Breach 1 Is blaſphemy.Now, that the Lord may be honoured in all things, the abuſes are to be noted, and taken heed of. The firſt is blaſpheming, &c. Concerning which, note firſt, that it is, to ſpeake any thing derogatory to the glorious attributes of the all-ſufficient Creator of all. The word ſignifieth the hurting of a good name by diſgracefull ſpeeches, and thus largely it is blaſphemy, whereby man is diſparaged, as in Naboths example, he is ſaid to hauehave blaſphemed both God and the King; as alſo, wherby any doctrine is diſgraced, thus Paul the fourth, a Biſhop of Rome blaſphemed the holy Goſpell, when vntounto Bembus a Cardinall he called it a fable, ſaying; O how much hath this fable concerning Chriſt, gained vsus. And Bonner here in England blaſphemed the doctrine of the Apoſtle Paul, when vntounto one Mill… a Martyr, hee alleaged that ſaying of the liberty of a woman, her husband being dead, and ſaid, that when her husband was aſleepe, ſhee was at liberty for another man.

Laſtly, it is the greateſt blaſphemy, when the Lord is diſgraced, p. 231as by Pharaoh, who ſaid vntounto Moſes; Who is the Lord, Exod. 3. 2. Kings 19.Exod 32 Kgs 19that I ſhould let the people goe. And by Senacherib, who alleaging vntounto the people, how the King of Aſſyria had deſtroyed all people, and burnt vp their gods, asked, Who is the God of Iſrael, that he ſhould deliuer you out of mine hands? as if they ſhould hauehave ſaid, he is of no ſuch authoritie and power. 2. This ſinne is moſt odious: for amongſt men, Take away his good name, (we ſay) and take away his life; So, take away the Lords good name, and put him out from hauing a being, and fill the world with damnable Atheiſme. 3. A man is made acceſſary vntounto it, by giuing occaſion to others, to blaſpheme, which is, when a mans profeſsion is holy and Chriſtian, and yet his practice lewd and wicked, which raiſeth this blaſpemous opinion in others, that the God which he ſerueth, is like vntounto himſelfe.

Rom. 2.24. 2. Sam. 12.Rom 2:242 Sam 12With this, the Iewes are charged by the Apoſtle, ſaying; The name of God is blaſphemed through you amongſt the Gentiles. And Nathan telleth Dauid that he had cauſed the enimies of God to blaſpheme by his adultery: for we vſe to ſay, Like will to like: and Auguſtine doth from hence conuince the Heathen,Auguſt de Ciuit. Dei. lib. 1 cap. 32. that their gods were filthy Idols, becauſe they did repreſent them with obſcene and filthy ſpectacles, and were not taught to liue in any vertuous, or commendable courſe of life by them.

Pſal 50.21.Ps 50:21And may not the Iewes and Turkes vſe the ſame argument againſt the Papiſts for their authoriſed idolatries, and ſuperſtitions? And againſt the Proteſtants, for their drunkennes, whoredomes, prophanneſſe, and many more abominations, though not authoriſed, yet too much winked at? yea, they do daily hence take occaſion to blaſpheme the name of our God, as though hee were not the true God, his ſeruants being ſo wicked. And well may they thus thinke of our God, ſeeing that the wicked man doth himſelfe thus blaſpheme God in his heart; Theſe things thou didſt (ſaith the Lord) and whilſt I held my peace thou thoughteſt that I was like vntounto thee.

Breach 2 The ſecond way of abuſing Gods name, is by ſwearing falſly, which is, when a man ſhall ſweare, that a thing is true, which hee knoweth to bee falſe, or which hee knoweth not to bee true, thus they did ſweare falſly, which were ſuborned p. 232by Iezabel, to teſtifie againſt Naboth, and againſt Chriſt, as touching the deſtruction of their Temple, when as they knew not, that hee meant the Temple of Salomon. Secondly, by ſwearing deceitfully, which is, when a man ſhal affirme any thing vponupon his oath, that he wil performe and do it, when his intent is otherwiſe, or not doe it, when his meaning is to doe it; or when hee ſhall bee careleſſe, and negligent of his oath, and of this we hauehave no Preſident, as I remember, in the holy Scriptures,2. Sam. 22.2 Sam 22 but onelyonly that of Saul, the forſaken of God, who brake the oath,1. Sam. 24.1 Sam 24 by which Ioſhua had tied all the people, not to doe any hurt vntounto the Gibeonites, and the oath by which he bound himſelfe vntounto Dauid, not to hurt him, as it is likely.Ioſhua 9.Josh 9 For Ioſhua when hee had bound himſelfe by an oath, he was moued with ſuch reuerence hereunto, as that, though he were deceiued, he would not break it, no, nor yet the wicked Iewes, which had tied themſelues by an oath to an vnlawfull act,Acts 3.Acts 3 to kill Paul, but that they were by Gods Prouidence preuented.

And both theſe kinds of vnlawfull ſwearings, are commonly called by the name of periury, the odiouſneſſe of which ſin will the rather appeare, if we conſider: Firſt, how much it hath euer been abhorred, euen by heathen men, and voyd of true godlineſſe. The Phariſies themſelues forbad forſwearing a mans ſelfe, and commanded men to performe their oathes vntounto the Lord.Matth 5 33. Auguſt de …uit. Dei ca. 15. lib. 1.Matt 5:33 And Saint Auguſtine reciteth an hiſtory of Marcus Attilius Regulus, a Prince amongſt the Heathen Romans, who being captiue, taken by the Carthagenians, was ſent home to his Country-men, being firſt bound by oath, if he did not effect this, for which he was ſent, viz. an exchange of Captiues, Carthagenians for Romans, he ſhould returne to them againe. He, when he could not preuaile with his Countrey-men, or rather would not, forſomuch as he thought it vnprofitable for the Roman Common-wealth, returned againe for his oathes-ſake, which was taken by an Idoll-god, and then was put into a veſſell of wood made of purpoſe, either ſide being full of ſharpe pointed awles, or bodkins, that hee might not leane any way, but bee wounded by them, and thus hee died a moſt cruell and bloudy death, chuſing rather p. 233this, then to be forſworne. Much more then ſhould Chriſtians hauing taken an oath by the true God of heauen, abhorre the breaking thereof, whatſoeuer they ſhould loſe by obſeruing it.

Conſider againe, that by periury God is made Patron of a lye, which is the Deuils owne propertie; for he is a Lyar, and the father of lyes: for the Lord is called to giuegive teſtimonie vntounto a lye, which is the greateſt indignitie in the world.

Moreouer, conſider that the periured perſon prayeth againſt himſelfe, and bindeth his ſoule ouer to euerlaſting torments, for ſo much as he deſireth the Lord ſo to helpe him, as it is a truth, vntounto which he ſweareth; and on the contrary ſide then, to plague and puniſh him, if it be a falſhood, and this is meere madneſſe and vnnaturalneſſe, it was neuer heard, that any would pray againſt themſelues, but all they can for themſelues. Conſider alſo that it is the bane of all ſocieties, and the very high-way to helliſh confuſion; for that if oaths ſhall be taken falſely, Kings will be Tyrants to their ſubiects, ſubiects Traytors to their Princes; Magiſtrates, Wolues vntounto the people, Miniſters, Deuourers of the Lords flock; Neighbour-nations, Cut-throats to one another, notwithſtanding any league betwixt them.

Breach 3 By ſwearing raſhly, Gen. 31.53. Common ſwearing.Gen 31:53A third abuſe in ſwearing is, to ſweare raſhly, and without due conſideration what an oath is, and by whom it is taken: for ſwearing rightly is a part of Gods worſhip, and muſt be done with high reuerence, as Iacob is noted to hauehave ſworne by the feare of his father Iſaac. Fourthly, ſwearing commonly in our communication and talk one with another, which we are by Chriſts owne authority forewarned to doe; I ſay vntounto you, ſweare not at all, Matth. 5.33.Matt 5:33neither by Heauen for it is the throne of God; nor by the earth, for it is his foot-ſtoole, &c. Whence doe ariſe theſe three concluſions, neceſſary to be conſidered of, by all common ſwearers.

Concl. 1 Firſt, that it is a very childiſh thing to ſweare by creatures, bread or light, &c.

1. Becauſe (as our Lord elſewhere expoundeth himſelfe) Hee that ſweareth by the Temple, Mat. 23.20.21.Matt 23:20Matt 23:21ſweareth by him that dwelleth p. 234therein: So hee that ſweareth by creatures, ſweareth by God, who created them, and yet he will not bee heard to ſweare by the ſacred name of the Lord; as if a child, abhorring any bitter thing, or poyſon, ſhould notwithſtanding take the ſame vnderunder a little ſugar.

2. Becauſe hee calleth vponupon dumbe things, that cannot heare, he bringeth them to patronize his cauſe, that can neither hurt, nor helpe: like vntounto Baal… Prieſts, vntounto whom hee was not able to giuegive anſwere, though they called vponupon him from morning, till noone-tide: or like infants, that prate vntounto babies made of clouts.

3. Becauſe that hauing taken vp this childiſh cuſtome of ſwearing, they are no whit daunted, either at the authority, or charge giuen here againſt by our Sauiour Chriſt, no more then children (that are yet without all vnderſtanding) are moued to leaue any fooliſh quality, whatſoeuer, and how great ſoeuer he be, that doth admoniſh them thereof.

Concl. 2 Eccleſ. 9.2.Eccl 9:2Secondly, it is a moſt vngodly thing to vſe common ſwearing. 1. Becauſe the Deuill is the authour hereof for, let yea be yea, ſaith he, and your nay, nay, for whatſoeuer is more then theſe, commeth of the euill one. 2 It is to agree with the Phariſees, who did not forbid ſwearing by ſmaller oaths. 3. It is an argument of a prophane perſon. All things fall out alike to all (ſaith the wiſe man) to the cleane and the vncleane, to him that ſweareth, and that feareth an oath: in which words, hee maketh ſwearing an euident proofe of a prophane perſon.

4. It is a great indignity offered vntounto the Lord to call him to witneſſe to eueryevery trifling matter, as the common ſwearer doth; no man will offer the like to his familiar friend, much leſſe to a greater perſon. 5. It is hereby derogated from the maieſtie of the Lord, in whoſe roome baſe creatures are placed: at which our Sauiour alſo glanceth, when hee ſaith, that heauen is Gods throne, as if he ſhould hauehave ſaid, it hath nothing in it worthy the ſwearing by, it is not God, but his ſeate, and the earth his footſtoole. 6. Becauſe it is moſt ſtraitly forbidden both here, and by S. Iames who propoundeth it as a prime, and moſt neceſſary charge; Before all things my brethren, ſweare not.

Concl. 3 p. 235Ier. 5.7. Amos 8.14.Jer 5:7Amos 8:14Thirdly, to ſweare by the Maſſe, by the Rood, is wicked in an higher degree, becauſe all theſe hauehave been made Idols; and thus conſidered, Gods greateſt enemies: as he that doth royall honour vntounto a ſubiect vſurping the Princes throne, and hauing been condemned for a traytor therefore, ſheweth himſelfe herein to be a moſt vild traytor, and vnworthy to liue, as being a preferrer of his Princes greateſt enemy. This makes the Lord breake into ſuch impatience againſt the Iſraelites. How ſhould I ſpare thee, thy children hauehave forſaken me, and ſworne by them, that are no Gods. And againe: They that ſweare by the ſinne of Samaria, ſaying, Thy God (O Dan) liueth, ſhall fall, and not riſe vp againe: anſwerable to which be the ſinnes of the Papiſts, the Maſſe, and the Rood, &c. And thus much both for ſwearing commonly, and by creatures.

Breach 4 By curſing and banning.The fourth way of abuſing Gods holy name, is by curſing, or banning, which is a calling for plague, or murreine, or any fearefull euill vponupon thoſe, with whom a man is offended. For this is firſt a malicious ſinne, and therefore noted to be a fruit of ſuch hearts, as are full of gall, and bitterneſſe:Rom 3.11.12.Rom 3:11Rom 3:12 as they are deſcribed out of the Pſalmes. Their throat is an open ſepulcher, the poiſon of aſpes is vnde… their lippes, their mouth is f…ll of curſing and b tterneſſe. For which cauſe the people of God are forbidden all curſing, and commanded to bleſſe, yea, euen ſuch as curſe them. Bl…ſſe your perſecutors, bleſſe I ſay and curſe not. Rom. 12.14. Iames 3.Rom 12:14Jas 3And Saint Iames maketh it an infallible argument of a corrupt fountaine, to ſend forth this ſoure water of curſing. And it is very corrupt indeed, for as much as for ſmall hurt receiued, or a little offence giuen, reaſon being blinded with malice, any miſchiefe or grieuous plague is wiſhed vponupon the head of the offendour. So that the Lord may rightly ſay another day of the wicked curſer; Out of th…ne …wne mouth ſhalt thou be condemned▪ ſeeing that for ſmall offences thou haſt adiudged others to the plague, or the Deuill, much more ſhall my fearefull plagues be thy portion, and the Deuill poſſeſſe thy ſoule as his vaſſall for euer. Secondly this curſing is a preſumptuous ſinne, becauſe that, hee which curſeth another entreth vponupon Gods office, vntounto whom alone it belongeth to ſay vntounto plagues and puniſhments, as the Centurion to his ſouldiers, p. 236Come, and he commeth. For what elſe is it in the wretched curſer of his brother, bidding the Deuill take him, but to doe that which is in the Lords power onelyonly, and to make a mans ſelfe equall vntounto God; as the Phariſies obi…cted againſt Chriſt, taking vponupon him to remit ſinnes, which none can doe, but God. Wherefore we reade not, that any of the holy men of God, hauehave giuen the aduenture to curſe, without ſpecial commiſsion from the Lord,Iude v…eſ 9.Jude 1:5 no, nor ſo much as Michael the Archangell: for he durſt not curſe the Deuill in his fight with him about the body of Moſes; plainely noting the arrogancy, and blaſphemous preſumption of curſed man, that ſhall dare to curſe:N…mb. 23. Baalam ſhall riſe vp in iudgement and condemne them, for that being hired by Balaack to curſe, he durſt not doe it without commiſsion from the Lord, which hee could not obtaine; and therefore, notwithſtanding the great rewards promiſed, turned his ſpeech to bleſsing the people of Iſrael The falſe Prophets ſhall riſe vp in iudgement againſt theſe curſers, and condemne them: for they were ſharply cenſured only for bleſsing, and promiſing mercy without commiſsion from the Lord. But theſe doe take vponupon them by their owne authoritie to curſe, without any inſtigation of higher powers, without hope of reward, onelyonly ſome little diſtemper carrying them hereunto.

Breach 5 By vowing things impoſſible or vnlawfull.The fourth way of abuſing Gods holy name, is by vowing things impoſsible, or vnlawful, or by neglecting of our vows: which vowes be either generall in the time of our baptiſme; or ſpeciall, vponupon any ſpeciall occaſion of danger, or benefit, whereupon ſome ſpeciall promiſe is made vntounto the Lord, or without any ſuch occaſion, onelyonly vponupon a free reſolution, the rather hereby to glorifie God.

The firſt kind of vow wee all make, both before God and his people, to forſake the Deuill and all his workes, &c. not that wee are not thus to doe without a promiſe (for it is our duty by the Law of nature) but the rather to ſtir vp our dull hearts, and to pricke forward our vnwilling wils, when as by a double band wee ſhall bee tyed hereunto. The other vowes are made to moue the Lord, the rather to moderate our chaſtizements, and the more ſpeedily to remoue them, when in p. 237the time of ſickneſſe, or danger, wee promiſe to dedicate our ſelues vntounto the Lords ſeruice, if wee recouer againe: or els they are more ſpeciall, of giuing this, or that vntounto the Lord, or of abſtaining from, or doing this, or that particular dutie, for the preuenting of ſin, and the furtherance of grace. Thus Iacob vowed in the time of his danger, to make the place of his reſt, Bethel, Gods houſe.Gen. 28.22.Gen 28:22 Thus Iob made a couenant with his eyes, that they ſhould not looke vponupon a maid. Thus were they wont freely to dedicate ſome thing of their ſubſtance,Iob 31.1.Job 31:1 to the maintenance of Gods ſeruice.

Acts 5.Acts 5Now, to neglect any of theſe vowes, or the like, is a great indignity offered vntounto God, and a diſhonour of his name, which he will not endure, as may appeare by that which befel Ananias, after hee had vowed his lands vntounto the Lord, but would hauehave kept away part of the price, he was ſmitten with ſudden death: and it is deſtruction to a man, ſaith Salomon, to deuoure that which is hallowed, and after the vowes to enquire. And truly great reaſon, for that God is hereby deluded, and mocked, a light account is made what is ſaid, or promiſed vntounto him, as if a man had to doe with ſome perſon of no worth: and if hee onelyonly, that promiſeth vntounto man, and performeth ſhall dwell in the Tabernacle of the moſt High, but they which breake their promiſes, bee excluded: much more ſhall they only, that performe their vowes vntounto the Lord, inhabit there; and they which make no conſcience to doe as they hauehave vowed, be excluded, and for euer ſhut out. Oh that this would enter into the hearts of careleſſe Chriſtians that liue, as though they were the deuils ſworne ſeruants, howſoeuer they hauehave ſolemnly in their baptiſme, vowed their ſeruice vntounto God, and that with the Iſraelites only promiſe, and expreſſe ſome good reſolutions, vnderunder the terrour of Gods rodde, but in being remooued, are as licentious as before.

2. Sam 21. Mal. 3.8.2 Sam 21Mal 3:8And as ill doe they prouide for their owne good, which denie things vowed to the Lord, by whomſoeuer, or vponupon what occaſion ſoeuer: for this brought a famine vponupon Iſrael, and deſtruction vponupon Sauls houſe, viz his ſlaying of the Gibeonites, vntounto whom was vowed immunity, and freedome p. 238from danger, it is a robbing of God. See more afterwards touching ſacriledge.

Hauing thus explained firſt, the laſt member of the anſwer, the firſt yet remaineth of vowing things impoſsible, or vnlawful, which cannot be without great impiety, and diſhonor vntounto the Lord. Things impoſsible are either ſo vntounto al men, as to reſtore the dead to life, to heale incurable diſeaſes, &c. or though not vntounto all, yet to the party that voweth, as if a poore man ſhould vow, that hee would be a King, a man burning in the diſpoſition of his mind and body, that he wil euer liue chaſte a ſingle life, or a lame Creeple, that hee will goe a foote forty miles in a day. Of this kind is the vow commonly made by the Romiſh Prieſts, and Votaries, that enter into any religious order, ſeeing that moſt of them doe daily ſhew by wofull experience, that it is as poſsible to liue pure, and free from all ſinne, as from ſinning againſt that ſpeciall vow. Witneſſe the frequent adulteries, and fornications, the rapes, and murthers of infants committed to couer theſe vncleane copulations. It is well knowne that the Monkes at Spira of Saint Germans did ſo lewdly abuſe the daughters, and wiues of the Citizens, vnderunder a colour of religion, that they were vtterly expelled thence, and their Monaſtery pulled downe. I can goe on in more lewd examples of the moſt eminent in the Romiſh Church, euen in the vnerring demi-gods, but modeſty bids me forbeare. If it ſhould bee obiected, that theſe hauehave been but the faults of ſome ſpeciall men, it appeareth to be moſt falſe by Popes tollerations, Decrees of Counſels, and iuſtifications of Popiſh Writers. See Article 9. vnderunder the Title; The Church of Rome vnholy.

Acts …3.12Acts 3:12And thus much for vowing things impoſsible. Things vnlawfull, are either againſt the Lawes of God, or againſt the wholeſome Lawes of the Countrie, wherein a man liueth Of this ſort was the vow made by thoſe forty conſpirators againſt Paul, who bound themſelues neither to eat nor drinke, vntill they had ſlaine him.

Thus Ruſſians and Swaggerers do, vponupon any diſgrace receiued vow the death of one another, and if any wrong bee p. 239done, to be reuenged once in ſeauen yeares: which beſides that it is a curſed fruite of malice, is an intollerable indignity done vntounto the moſt iuſt God; for hee that is called as it were to be a party and a fauourer heereof. Of this ſort alſo bee the vowes of women (who are tyed by the law of their husbands) euen in things, otherwiſe lawfull, and honeſt,Rom. 7.Rom 7 if againſt the liking and conſent of their husbands. For if a woman voweth a vow which her husband diſaloweth, it muſt not ſtand.Numb. …0. And the like is to bee ſaid of children being in their parents houſe, that is, vnderunder their gouernment. And yet theſe vowes are common, & well approued of in the Church of Rome. Wherefore one hath ſaid well, that they are for many cauſes to bee reproued: They impugne the law of God; they are oftentimes impoſsible to bee performed; they are againſt Chriſtian liberty: they are a renewing of Iudaiſme, Idolatry, Hypocriſie.Pi…k Armil. Aur. cap. 21. Wherefore to conclude this point, let vsus in our vowes obſerue theſe things Firſt, let them not bee againſt Gods word. Secondly, nor againſt Chriſtian liberty. Thirdly, with the conſent of ſuperiours. Fourthly, agreeable to our calling: Fiftly, of things not impoſſible. Sixtly, with good deliberation: Seuenthly, with a good end and intention.

Breach 6 Light vſing of Gods holy name.The ſixth abuſe of Gods name, is the light vſing thereof, by ſaying (O Lord) or (Oh God) vponupon eueryevery light occaſion, without hauing the heart lifted vp vntounto him: or by way of admiration, crying out (good Lord) vponupon eueryevery newes, or light accident. For the name of the great God of all is reuerend, and terrible, as the Lord ſaid to Manoah asking his name;Iudg. 13. Eſay 66.2.Judg 13Isa 66:2 Why enquireſt thou after my name, which is wonderfull And his word is ſuch, as that it is to be trembled at. Wherefore let all ſuch, as feare this great God, learne better to temper their tongues that they not onelyonly ſweare not in their common talke, but that they doe not triflingly vſe his holy name, or any parcell of the holy Scriptures.

6. The ſixt, and laſt abuſe is by vaine proteſtations, and 6aſſeuerations, that is, by the needleſſe vſe of them, when ſome earneſt occaſion doth not vrge heereunto. Againſt theſe, as againſt ſwearing, that ſpeach of Chriſt is direct.Matth. 5.37.Matt 5:37 Let your p. 240communication be yea, yea, nay, nay, for whatſoeuer is more then theſe, commeth of the euill one, of the diuell.

Quest. 64. What are we here commanded?

Anſw. To glorifie the name of God in all that wee doe, thinke, ſpeake, or deſire, and to labour, that others may be won by our meanes to doe the ſame.

Duties of this Commandement.Explan. This is the duty of this Commandement, and is thus abreuiated by the Apoſtle; Whether yee eate, or drink…, or whatſoeuer yee doe, doe all to the glory of God. For if it be a thing ſo much diſpleaſing vntounto the Lord, to abuſe and diſhonour his holy name, then to honour it by all meanes, muſt needs be highly pleaſing vntounto his Maieſtie.

Deedes.Firſt, by our doings, Gods name is honoured, if they be either deeds of piety, praying, reading, hearing, preaching of his holy word,Pſal. 50.14.15.Ps 50:14Ps 50:15 &c. For thus ſaith he by the Pſalmiſt; Call vponupon me in the time of trouble and I will heare, and deliuer thee, and thou ſhalt glorifie mee. Which is, as if he ſhould ſay: By calling vponupon my name, vowing vntounto me, and performing thy vowes, by giuing thankes, and prayſing my name, thou ſhalt glorifie me.Phil. 1.20.Phil 1:20 And for preaching, the Apoſtle profeſſeth, that he reioyced, that he was an occaſion to many to preach the Goſpell; for his hope was, that Chriſt ſhould be magnified thereby.

2. Cor 8 19.2 Cor 8:19Againe, God is glorified by deedes of charitie: For Paul exhorting the Corinthians to liberalitie towards the poore Saints at Ieruſalem, ſignifieth, that a faithfull brother was choſen to accompany him in his iourney, to carry and diſtribute their beneuolence, and hee calleth it the grace, that was miniſtred by them, to the glory of God, and the declaration of their prompt mind. Becauſe that when the poore are relieued, homage is done vntounto God, who is in their perſons, ready to receiue our liberality, and his name is alſo praiſed by the poore thus relieued, and ſo is he further glorified. Now (becauſe it is not the doing, but the right doing of theſe things, which is accepted:Eſay 1. Matth. 6.Isa 1Matt 6 for we reade of ſome, that hauehave ſacrificed, kept Sabbaths, and ſolemne aſſemblies: and of ſome that hauehave faſted, prayed, and giuen almes much, and yet hauehave beene reiected) I wil heere ſet downe the right way of performing theſe p. 241theſe duties, that Gods name may hauehave glory. Firſt Rule 1 therefore, they muſt be frequent, and often:How good workes muſt be done. Iohn 15.8.John 15:8 Herein is my Father glorified, ſaith our Sauiour Chriſt, that yee bring forth much fruite. Good Chriſtians are good trees, good ground, profitable ſheepe, that are euer yeelding ſome profit. It is not then ſufficient to giuegive almes ſometime, to preach, and heare, and pray ſometime, but very often. Wherefore wee are expreſſely commanded to giuegive liberally, ſo many as hauehave,2. Cor. 9.6.2 Cor 9:6 euen as he ſoweth his ground liberally, that expecteth a good crop at harueſt: to caſt our bread vponupon the waters, Eccleſ. 11.1.Eccl 11:1to giuegive a portion to ſixe, and to ſeauen; that is, though they, to whom we giuegive, can no more yeeld vsus our owne againe, then the waters, if ſeed be ſowne in them, or giuegive liberally to the poore, for this is to ſow vponupon watery ground, which in thoſe parts is moſt fruitefull. We are commanded to be inſtant in preaching,1 Pet. 2.2. 1 Theſ. 5.17.1 Pet 2:21 Thess 5:17 and as new borne babes, to deſire the ſincere milke of the word. To pray continually, and in all things to giuegive thankes.

2. Secondly, theſe duties muſt be done in ſinceritie, and Rule 2 truth, that is, from the very heart, with an aiming at this only end, that God may hauehave glory. For, God is a Spirit, Iohn 4 24.John 4:24and the worſhippers of God doe worſhip him in Spirit and in truth. If any other thing bee aymed at, as the praiſe of men, eſtimation amongſt the people, to merit heereby at Gods hands, or to gaine any thing in the world, it is but Phariſaicall deuotion,Math. 6.Matt 6 and hath all the reward heere.

Rule 3 Iam. 2.6.Jas 2:6Thirdly, theſe duties muſt bee done in faith, that is, both by perſons beleeuing, and in aſſurance of being accepted in all our deuotion. For in prayer, he that commeth vntounto God muſt beleeue, that God is, and that he is a rewarder of ſuch as ſeeke vntounto him: hee muſt not wauer, leaſt hee bee like vntounto the waues of the ſea, and in eueryevery other duty. Hearing muſt be mingled with faith. The Iewes are noted,Heb. 4 2.Heb 4:2 not to hauehave profited by hearing the word, becauſe it was not mixed with faith.

Heb. 11 6.Heb 11:6And it is written, Without faith it is impoſſible to pleaſe God. Wherefore all the vertues and good works of Heathen men, hauehave beene cenſured for ſplendida peccata, glorious ſinnes. And the many prayers, whippings and pilgrimages performed by p. 242the Papiſts, cannot but be in the like ſort being partly done in a falſe faith, viz. to merit heereby, and partly their owne inuentions, and not Gods word being the grownd of theſe ſuperſtitions.

Rule 4 Eſa 1. Eſa. 66.3.Isa 1Isa 66:3Fourthly, that theſe duties may be to the glory of God, a man muſt be ſeperate from ſin, that is, not liue impenitently in, or make a trade of any ſinne. For the people of Iſrael in ſtead of glorifying God, were cenſured for ſuch as did offer abomination, when they brought incenſe, as did weary the Lord, when they kept their ſolemne aſſemblies. He that ſacrificed a bullocke, was as if hee had ſlaine a man, hee that offered a ſheepe, as if hee had cut off a dogges head. And all this was, becauſe their hands were full of blood, that is,Eſa. 1.16.Isa 1:16 they liued in oppreſſion, and other grieuous ſinnes. And the very prayer of the wicked is abhominaaion to the Lord.

2. Speaches glorifie God.Secondly, we muſt glorifie God by our ſpeeches, as heerein we are priuiledged beyond all other earthly creatures, & this is by the right vſe of the tongue.

Right vſe 1 Epheſ. 4.29. Iam. 3. Phil. 2.10.Eph 4:29Jas 3Phil 2:10Firſt, when our talke is not corrupt, but tending to the edification of hearers: if it bee rayling, curſing, ſlandering or filthy, the tongue is made a corrupt fountaine, but if it be holy, gracious, ſober, peaceable, exhorting and admoniſhing one another, bleſsing of God, and wiſhing good vntounto our neighbour, it is a fountaine of ſweet water to the praiſe of the Lord.

Right vſe 2 Phil 2.10.Phil 2:10Secondly, when we ſpeake reuerently of the name of God: for many things doe vrge vsus heerevnto. Firſt, Gods commanmandement: Thou ſhalt reuerence the fearefull name Iehouah, and at the name of Ieſus, one of the titles of God, eueryevery knee ſhall bow, both of things in heauen, in earth, and vnderunder the earth.

2. The ſame reuerend phraſe alwayes vſed in the Commandements, when the Lord is named: in the firſt, I am the Lord, thy God; in the ſecond, I the Lord, thy God; in the third, the name of the Lord, thy God; in the fourth, the Sabbath of the Lord, thy God; and in the fifth, which the Lord thy God giueth thee.

p. 2433. The ſignification of eueryevery name of the Lord, vſed in the Scriptures being ſuch, as that it putteth vsus in minde of great reuerence. He is ſometime called foreign which is ſtrong, and mightie, and ſometime in the plurall number, ſtrengths, ſometime Iehouah, Eſſence, or being, as in whom, all thing… hauehave their being, ſometime foreign almightie, ſometime foreign the Higheſt, and the Lord of hoſtes, the beginning and the end, which was, which is, and which is to come, &c.

4. The reuerence, which was wont to be vſed by the Iſraelites, the Lords ancient people, in naming Iehouah, they would not pronounce it out of the Temple, nor put the letters of it foreign or foreign into their numerals, leaſt it ſhould bee prophaned.

3. When in all things wee make conſcience of ſpeaking Right vſe 3 the truth: for of this Ioſhua ſpecially ſaith vntounto Achan, Ioſ. 7.19.Josh 7:19My ſonne, giuegive glorie vntounto God, and ſpeake the truth: The tongue is, Index mentis, The bewreyer of the mind and heart; if then a man ſhall lie and diſſemble herewith, he doth peruert the nature of it.

4. When an oath is rightly taken, or a vow rightly made: Right vſe 4 for this is a ſpeciall part of Gods ſeruice;Deut. 6.13. Iere. 4.1.Deut 6:13Jer 4:1 Thou ſhalt feare the Lord, and ſerue him, and ſweare by his name. And in Ieremie it is ſaid; If thou returne (O Jſrael) returne vntounto mee, and thou ſhalt ſweare: the Lord liueth, in truth, in iudgement, and in righteouſnes. For as by periury and vaine ſwearing, the name of God is highly diſhonoured, ſo by ſwearing reuerently, and rightly, it is honoured and glorified.

Thirdly, we muſt glorifie God in the thoughts,3 To glorifie God in thoughts. and deſires of our hearts, which is, when euen here we are conteined with a reuerence of his holy name, and doe burne with a deſire of his glory aboue all things. For the outward reuerence is nothing without this, as may appeare by the people of Iſrael trembling, and falling downe before the Lord, with offering their obedience, if Moſes onelyonly ſhould ſpeake vntounto them,Deut. 5.29.Deut 5:29 vntounto whom the Lord anſwereth, ſaying; Oh that there were ſuch an heart in them to feare me: as who did not ſet by this outward reuerence, vnles together with it there were the inward of the heart. And for the earneſt deſiring of Gods glory aboue p. 244all, we are put in mind of it ſo often, as we rehearſe the Lords prayer, wherein we firſt, and chiefly pray. Hallowed bee thy name. And where true zeale is, this deſire ſo exceedeth, as that like a fire conſuming all things, it euen eateth vp ſuch as are inflamed herewith, it maketh them to neglect themſelues, ſo that God may hauehave glory,Exod. 32. Rom 9.Exod 32Rom 9 as Moſes, and Paul, who rather, than God ſhould hauehave diſhonour by the deſtruction of his people, wiſhed their owne names to be blotted out of the booke of life.

4. To win men to glorifie God. Math. 5.16.Matt 5:16Fourthly, we muſt labour to win others to the glorifying of Gods name, according to that of Chriſt; Let your light ſo ſhine before men that they may ſee your good workes, and glorifie your Father which is in heauen. There is no good child that doth entirely louelove his father, and reuerence him, but hee ſeeketh by all meanes to bring others alſo to ſpeak reuerently, and well of him. Wherefore if it may further Gods glory, amongſt others to endeauour after their conuerſion and reformation, he is attentiue about exhorting, inſtructing and admoniſhing them: if it may further Gods glory to auoid all ſcandal giuing euen to thoſe that are without, he wil liue purely and blameleſſe among all men. He is not a Cain that ſaith, Am I my brothers keeper? neither is hee a ſpot and blot by his ſcandalous life amongſt Chriſtians, as the falſe brethren, of whom Iude ſpeaketh, and the careleſſe people of theſe times. But if his endeuours may glorifie God any way, he acknowledgeth, that all which hee can doe, is too little, and therefore his care extendeth euen to others, as many as he can poſsibly winne, to the praiſe and glorie of God.

Quest. 65. Whence is the reaſon of this Commandement taken?

Anſw. From the fearefull eſtate of ſuch as any way abuſe the name of God, the Lord holdeth them as guiltie of diſhonour done vntounto his bleſſed maieſtie.

Reaſons implicitie of this command againſt prophaning the Lords holy name.Expl. The reaſon of this commandement, howſoeuer it may ſeeme to be but ſingle, yet indeed it is twofold. The firſt implicite: It is the abuſing of his name, who is the Lord our God, & ſo the very words of the commandement doe yeeld a weightie reaſon. Firſt, becauſe he is Iehouah, the great God of p. 245heauen and earth, whoſe name is abuſed;1. Sam. 2.25.1 Sam 2:25 it is great preſumption, man is not abuſed, who might be dealt withall for a pacification, but God, for the pacifying of whom, who can, or dare plead, as the Prophet ſaith. 2. His name is abuſed, who is the Lord thy God, who is thy king, thy ſoueraigne, thy father and Sauiour, from whom commeth eueryevery good gift,Iam. 1.17.Jas 1:17 which is groſſe ingratitude: The very heathen did not thus requite their kings and benefactors, but did rather honour them too much, euen when they were dead, and their greatneſſe ceaſed: and yet thou vile ſwearer, wretched curſer, and abominable blaſphemer, doeſt dayly abuſe that great name, which not men but Angels, and the very deuils doe reuerence: yea, thou abuſeſt him with thy tongue, who beſtoweth vponupon thee the great benefit of the vſe of the tongue, without whom thou canſt not ſtirre either tongue, hand, or foot, or thy leaſt finger. 3. His name is abuſed, whoſe diſhonour the Deuill in hell himſelfe endeuoureth in vaine, for hee both can and will turne all things to his glorie. How vaine was Pharaohs light reiecting of the Lords meſſengers Moſes and Aaron, Exod. 3.Exod 3with the blaſphemie which he added, Who is God, that I ſhould let Iſrael goe? For this was turned to Gods great glory, when he drowned him with his armie in the bottome of the deepe. How vaine alſo were the blaſphemous brags of Senacherib inſulting ouer this great God?2. King. 19.2 Kgs 19 for without any armie he was confounded, and like a ſilly fiſh, as with a hooke taken, and brought backe into his owne country, and periſhed there, to the great honour of the almightie God of Iſrael. And in like manner, if any be ſo helliſhly diſpoſed, that they will ſtill go on to blaſpheme his holy name, as Sathans ſworne champions, to anger God, they ſhall not preuaile, but in ſpight of them, the mightie God will hauehave glorie by their confuſion.

Rom. 1.24.Rom 1:24The reaſon expreſſed. He holdeth them as guiltie of diſhonour done vntounto his Maieſtie. They are alreadie ſet downe in his booke, as damned perſons, and in themſelues they beare the palpable marke of prophaneneſſe. Euen as the Gentiles, becauſe of the diſhonour, that they did vntounto God, were giuen ouer to reprobate minds. For in like manner is it with common ſwearers, and curſers, they hauehave this brand of reprobation p. 246vponupon them, to be generally inſenſible of ſinne, eſpecially they are giuen ouer withall to lying, drinking, filthy talking, gaming, and vanity, neglect of prayer, and the exerciſes of Gods word, quarrelling & prophaning of the holy Sabbaths, ſcorning & mocking at all reproofs, though moſt iuſt. So that he which hath an eye to ſee, may eaſily ſee them ſtand guiltie, & the ſentence already denounced, written in their forheads.

What blaſphemer would not this make to tremble, if hee would but ſet his heart to conſider of it, and whilſt hee hath time, ſeek for a pardon, by vnfained turning from this curſed wickednes of the vnruly tongue. Helps thus to doe, are.

1. To pray often, and ſpecially againſt this vice; for he is noted by the Preacher to feare an oath,Eccl. 9.2.Eccl 9:2 that vſeth to ſacrifice, that is to pray.

2. To heare and meditate much vponupon Gods holy word: for thus Dauid ſaith, hauehave hid thy word in my heart, that I might not ſinne againſt thee

Pſal 119.11.Ps 119:113. If oaths or curſed ſpeaking hauehave at any time proceeded from our mouths,2 Cor. 7.….2 Cor 7 to be reuenged vponupon our ſelues, by refraining euen from ſpeech in ſuch company, and in ſuch caſes, as wherein we hauehave been ſo much ouer ſeene.

4. To admoniſh one another heereof, according to that ſtreight charge giuen by the Lord,Leuit 19 17.Lev 19:17 Thou ſhal… not hate thy brother in thy heart & ſuffer him to ſin, but ſhalt plainly tell him of his faults.

Quest. 66. If there be ſuch danger in ſwearing, may a man lawfully ſweare in any caſe whatſoeuer?

Anſw. Without doubt, a man may ſometime lawfully ſweare, either for the confirmation of a truth, which cannot otherwiſe be known, & yet neceſſary; or for the ſtrengthening of honeſt leagues and couenants made betwene me… or laſtly, we being called hereunto before a lawfull Magiſtrate.

Swearing lawfull Math. 5.33.Matt 5:33Explan. Here are two things further to be explaned. Firſt, that it is not altogether vnlawfull to ſweare. Secondly, that a man may lawfully ſweare in theſe caſes. Concerning the firſt, diuers hauehave beene contrariwiſe minded, becauſe of thoſe words of Chriſt; I ſay vntounto you; ſweare not at all, neither by Heauen, &c. Not onelyonly the Anabaptiſts hauehave vponupon this, withſtood p. 247all ſwearing, and the Heretiques called Manichees, who did vtterly reiect the old Teſtament, becauſe it commaundeth to ſweare by the name of God: but Ierom alſo a learned Father held, that the liberty of ſwearing by the name of God,Math. 5.33. Chryſoſt. …om. 7. in Math.Matt 5:33 was only granted vntounto the Iewes, as vntounto little children, leſt they ſhould ſweare by deuils, euen as he ſaith, he would hauehave ſacrifices done vntounto him, rather then vntounto Idols: And certaine Martyrs, aboue two hundred yeeres agone, are recorded to hauehave refuſed the taking of an oath, being offered by the Magiſtrate, vponupon the ſame reaſon. But alas, good men, they were in an errour, as will plainely appeare, if wee conſider firſt, that the Lord hath commaunded his people to ſweare by his name, not once, but oftner, as was ſhewed a little before out Deut. 6.13. Iere 41. where it is put for a maine part of his worſhip: and of him that ſhall dwell in the Tabernacle of the moſt High, it is ſaid, that he ſweareth to his owne hinderance, and changeth not. Wherefore,Pſal 15.4.Ps 15:4 not onelyonly the more hard-hearted of the people, but the holieſt of all, Abraham, Iaacob, Ioſeph, &c hauehave ſworne vponupon ſome occaſions, which they would not hauehave done, if it had onelyonly beene tolerated vntounto the people, becauſe of the hardneſſe of their heart. 2. If we conſider, that, as it was commanded in the old Teſtament, ſo is it pronounced in the new, to be an end of controuerſies amongſt men:Heb 6.16. Phil 1.8.Heb 6:16Phil 1:8 therefore Paul ſometime ſweareth to the Philippians, God is my record how I long after you. And to the Corinthians, J call God for a record vntounto my ſoule. 2 Cor. 1.23. Heb. 6.14.2 Cor 1:23Heb 6:14And the Lord is ſaid, to hauehave ſworne by himſelfe vntounto Abraham, to confirme his promiſe of bleſsing: And the Angel in the Reuelation,Reuel. 10.6.Rev 10:6 ſware by him that liueth for euermore: all which would not hauehave been ſo, had it not been lawfull in any caſe to ſweare.