Body of Divinity, Book 9 · Chapter 4

Body of Divinity · Book 9 · Chapter 4

p. 789CHAP. IV. Of the third Commandment.

THou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltlesse that taketh his Name in vain.

THe Lord having injoyned to mankinde that principal service which HeNon Assumes] nompe in os tuum. Id autem fit non tantum proprio Dei nomine expresso, sed etiam quovis vocabulo qu… Deus intelligitur. Grotius in Exod. 20. In vanum] id est, non pejerabis, Grotius in loc. also, sic Wolkelius, & alij. Sed latiùs patet hoc pr…ceptum quàm ut ad juramentum restringi debeat. Cartw. in loc. Vide plura ibid. Lo tissa ad verbum, non feres, verbum Nasa valde latè patet, & varios habet significationes, quae tamen omnes videntur deduct… à significatione …vandi, tollendi, seu elevandi. Quia non ca quae tollimus aut levamus i… altum, prius sunt assumenda aut capienda, hinc etiam in significatione assumendi, aut usurpandi accipitur, qu… significatione in sermone, prophetia & jurejurando accipi solet, imò aliquando sine ulla adjectione sumitur hoc verbum pro jurare, u… Isa. 3. 7. jissa bajom hahu, ad verbum, assumet in die illo, id est, jurabit, ubi supplent manum, attollet manum, quod in juramento siebat. Gen. 14. 12. Hic assumere nomen, est usurpare nomen Dei jurando. Deus enim vult ut in juramento in nomen ipsius, invocetur, unde illud tam saepè repetitum, jurabis per nomen meum, Deut. 6. 13. & 10. 20. Isa. 48. 1. Rivetus in Decalogum. Schem Jehovae, nomen Domini, accipitur in Scriptura pro Deo ipso, & pro notitia ejus, qua inter homines celebratur, ac pro omni eo quod de Deo dici potest. Aequivalent autem ista, invocare nomen Dei, & Deum invocare, jurar… per nomen Dei, & per Deum jurare, quod tamen fieri non potest, nisi usurpato alique nomine quo Deum significa…us, aut sign… aliquo, quod vicem nominis gerit. Id. ibid.Exod 20Isa 3:7Gen 14:12Deut 6:13Deut 10:20Isa 48:1 most delighteth in, and which for it self he doth approve and require, commands also the less principal both for the kinds and sorts of it, and for a special time to be dedicated thereunto.

The sorts of this Worship are twofold.

1. Solemn.

2. Common.

The solemn Worship is that whereto men do wholly give themselves, setting themselves apart from all other things to attend it wholly.

The Common is that which is to be performed to God joyntly in and with our other affairs, so far forth as in them we have any thing to do with him or any thing of his. It sufficeth not to honour God in the orderly performance of all religious services commanded by him, but even then also when we are busied in our common affairs, it is our duty to carry our selves so respectively to him-ward, that we may make it appear that we do indeed make him our God; and that due carriage is prescribed in this Commandment, by forbidding one thing contrary thereto. For the explication of the words, we are to know, that by the [Name of God] is meant himself, so far forth as he hath made himself known to us, and all those things by which (as men are known by their names) he hath pleased to manifest himself unto us. These are all referable to two heads, his Word, and his Works; his Works are of two sorts, common to all his Creatures, as Creation, Providence, and special to his Church, as Election, Calling, Justification, Sanctification, Adoption, Glorification, and in a word the whole world of our Redemption. Under the title of his Word are comprehended the holy Scriptures themselves, the true Religion therein contained, and his holy Titles and Attributes; see 1 Tim. 6. 1. All of these are meant by the Name of God. To take up this Name of God, is to meddle with them, or have any thing any way to do with any of them. In the solemn Worship of God we are as it were taken up of God and of his Name, but in common life we have occasion in divers respects to make use of the Name of God, either in word, deed, or thought, and so to make use of them, is to take them up. To take this Name in vain, or for vanity, is so to use them, as the use of them serveth not for any spiritual good to our souls, or any special honour to him. For all things are idl… and fruitless which serve not for these purposes. That is, (saith Deodate on Exod. 20. 7.) thou shalt not make use of it in Oaths, and other kind of frivolous, unprofitable, rash, false and impious speeches. So then as the substance of the first Commandment was to require piety, and of the second true religiousness, so the scope of this is to require a godly or holy conversation; that is, behaving of our selves holily and godly in the course of our lives, even then when we are not busied in performing any duty of Religion. That in our common and usual speech and actions, we declare what a worthy and reverent estimation we have of the Lord; as by speaking all good of his Name, Word, and Works; and in our lawful callings, by ordering and behaving our selves wisely and graciously. Rogers seventh Treatise of the Commandments, c. 15.

p. 790Thus B. Downame and Wollebius also interprets this Commandment. The gracious heart sees God in every thing, Exod. 15. 1, 2, 3. Deut. 33. ult. Iudg. 5. 3, 4. 1 Sam. 2. 2, 3. In afflictions I held my peace, because it was thy doing, saith David, in mercies, Gen. 33. 10. See ver. 4. & Psal. 44. 3.

Reasons.

1. The Lord promiseth this as a great mercy, Matth. 5. 8. See God in all his dispensations here, and beatifically in Heaven.

2. This will set one in Heaven, Matth. 18. 20. the Saints in Heaven injoy God in all.

3. The Lord requireth this of us, he alone should be exalted, Isa. 2. 17. Rev. 21. 22, 23.

Now we will proceed toLascavi, in vanum, vel frustra sic vulgata ut LXX. Schave, apud Ebraeos sumitur pro re vana aut nihili, pro eo quod est gratis, aut frustra. Saepe non pro mendacio. Hic retinemus significationem generalem. Non jurandum aut usurpaudum nomen Domini, ubi necesse non est; minus includit majus, si frustra non …it usurpandum nomen Domini, multo minus falsó. Eadem enim est vis vocis quae apud Latinos vocabuli vani, quod tam pro mendacio, quam pro re levicula accipi solet. Sequitur comminatio prohibitioni addita, lo jenakeh, non absolvet, non innocentem judicabit, ad verbum, non mundificabit, eum qui nomen ejus in vanum usurpaverit, non sinet impunitum, quo verbo, plus significatur quam prima facie videtur, est enim foreign Ebraeis familiaris qua plus intelligitur quam dicitur. LXX. vocem Ebraicam expresserunt foreign, id est, non mundabit, seu non habebit pro mundo, neque impunem dimittet, sic Deut. 5. 11. hoc est, gravissime punies, 2 Reg. 2. 21. Rivet. ubi supra.Deut 5:112 Kgs 2:21 shew what things are

1. Required in this Commandment.

2. Forbidden in this Commandment.

The things required may fitly be drawn to these two head.

1. A due and right use of such holy actions as fall out to be performed in and with our common affairs, by which we do call God himself as it were to intermeddle with our businesses and affairs.

2. A right and due behaviour in our common affairs, so far as they may any way touch God, or concern him.

For the first, there are (say some, though this be controverted) two holy actions, whereof we have many occasions to make use of in our ordinary dealings;

these are

An Oath,

A Lot.

An holy action is that which hath God for the next and immediate object, and which is done for the exercising of holiness either in whole or in part, as for the next immediate end thereof; which description doth sufficiently distinguish the thing described from all other things, and agrees to all such things which are of that kinde; and this description doth equally agree to these two forenamed things, viz. a Lot and an Oath, both of which are holy.

1. For an Oath, I will declare 1. The nature. 2. The use of it.

For the nature of an Oath, there are the essential or proper parts of it, and the next and proper end whereto those parts are to be applied in the taking of an Oath.

The parts of an Oath I tearm those several and distinct acts which are included in it, and each of which must be conceived to be done at least implicitely when we take an Oath. There are four in all.

1. An Affirmation or Negation either narrative or obligatory; that is, either barely declaring what is or is not, or else binding one to or from some thing, and this it hath common with common speech.

2. A confession of Gods Omniscience, Omnipotence, Justice, Authority, and other like holy Attributes, all included in the mention of his holy life in that usual form of swearing, The Lord liveth.

3. Invocation of Gods Name, or a calling upon him to shew these holy Attributes of his in bearing witness to the truth of that which we do swear. Assumere Deum in testem dicitur jurare, quia quasi pro jure introductum est, ut quod sub invocatione divini testimonii dicitur, pro vero habeatur. Aquin. secunda secundae, q. 8. art. 1.

4. Imprecation against our selves, or a putting over our selves into his hands, to be by him punished according to his power and justice, if the thing we affirm be not true, or if we do any way falsifie our Oath. Wherefore these two parts are frequently expressed in an Oath, though they be most times omitted, and the bare p. 791Name of God mentioned, saying, The Lord liveth. The Apostle saith, God is my Rom. 1. 9. 2 Cor. 1. 23. Chap. 1. Iuramentum est Dei attestatio ad veritatem sermonis nostri confirmandam. Calv. Instit. l. 2. c. 8. 1 Kings 2. 23. Iuramentum est asseveratio religiosa de re possibili & licita, cum veri Dei invocatione facta, quâ petimus, ut sit testis dictorum; & fallentes puniat: D. Prid. conc. 5. de Religione juramenti. Iuramentum est duplex 1. Asse… torium, quod praecipuè fidem facit de re praeterita aut praesenti, ut aliquid credatur 2 Cor. 1. 23. 2. Promissorium quod prospicit futura, ubi ad faciendum vel …mittendum aliquid nosmet ipsos astringimus, 1 Sam. 14. 44. Id. ib. Usitatissima ceremonia est, ut quis jurando manum in coelum tollat. Dubium non est, quin hoc ritu protestetur, se jurare per eum qui in coelis regnat, quique è coelis potest se, si men…iatur, graviter punire. Zanch. de Decal…go. Ritue à Iudaeis observatus ille est, ut juraturi super librum legis, aut tale aliquid quod sacrum erat, manum ponere tenerentur: at hunc librum non nisi dignum, idoncum, hoc est, summa religione scriptum & paratum, non vitiatum proponunt, & quo in suis Synagogis utantur omne aliud juramentum qualecunque sit & quavis forma expressum, rident, ac pro nihilo ducunt; unicum hoc legitimum agnoscunt & venerantur. Filesac. S…lect. l. 2. c. 4.Rom 1:92 Cor 1:231 Kgs 2:232 Cor 1:21 Sam 14:44witness, whom I serve with my spirit in the Gospel of his Son. And, I call God to record against my soul. And Ruth takes her Oath in these tearms, The Lord do so to me, and more also, if any thing but death shall separate betwixt thee and me. So Solomon, God do so to me and more also, if Adonijah have not spoken this word against his own life. These are the parts of an Oath.

The end or purpose to which these all must be applied, is the ending of some doubt or controversie, and so setling of peace and quietness, for so saith the Apostle, Heb. 6. 6. An oath for confirmation is to them an end of all controversies. For God is so great a lover of peace and concord amongst men, that he is well pleased that they make use of his Name for the preventing of dissention and establishing of peace. To these two things must be added, a third, that we may fully know the nature of an Oath, and that is the object of it, or the person to be sworn by, which should have been named in the first place, and that is God himself, as witnesseth the Prophet, Jer. 4 2. Thou shalt swear the Lord liveth. So Deut. 6. 11. Thou shalt fear the Lord and serve him, and swear by his Name, & 10. 20 Thou shalt cleave to the Lord, and swear by his Name. These things now laid all together, give us to understand the true nature of an Oath, viz. That it is an holy action, wherein we refer our selves unto God as a competent witness and Judge, for the confirmation of the truth of our speeches, to make all doubts and controversies cease. See Robinsons Essayes, Observ. 49.

Hitherto we have seen the nature of an Oath; let us search into the use of an Oath,

and shew

1. Upon what occasions it is to be used.

2. In what manner it is to be used.

The occasions of using an Oath are for the satisfying of one that requireth or will accept it in a thing of some weight, either for it self or for the consequents, whether it be before a Magistrate judicially, or in private speech, as also for the tying and binding ones self to do or not to do a thing of some moment, which I might else by some occasion be altered in. In all these cases we have examples of good men that have used swearing, and therefore we may also lawfully swear. To satisfie another that requires it, Abrahams servant took an Oath about the taking of a wife for Isaac, and Ioseph about burying his father in Canaan, and the Israelites about burying Iosephs bones. To satisfie another that would accept the same, Paul swore to the Romans and Corinthians of his good affection to the one, and the cause of his not coming to the other. To binde himself, Solomon sware to put Adonijah to death; and Ruth, to go with her mother; and the Prophet Elisha, not to leave Eliah. So when it falleth out, that in a matter of some moment there is cause of satisfying another, in giving him assurance that I speak truth, or of binding my self to speak truth, and accomplish the truth of my words, then it is an honour to God that we interpose his Name to assure others and tie our selves to speak the truth.

These are the occasions of swearing, the rules of swearing upon these occasions are three, as the Prophet Ieremiah hath set them down, ch. 4. 2.

1. Truth.

2. Iudgement.

3. Righteousness.

Truth is opposed to falshood or perjury: Judgement to rash and common swearing; Righteousness to unjust and unlawful Oaths.

1. Truth, that is, when the words of the mouth agree with the meaning of p. 792the heart, and both with the thing it self whereof the speech is, and that withoutIn judgement discreetly, when the cause is found weighty, the doubt difficult, and an Oath necessary, that belongs to the Person. In truth sincerely, when the matter is well known to be so, that belongs to the Matter. In righteousness honestly, that justice may be fulfilled, that belongs to the End. all doubting, halting, equivocating, shifting, according to the meaning that we would seem to have to him which giveth or requireth the Oath of us. He that indeed intendeth what he pretendeth in the words of his Oath, sweareth truly in a promissive Oath; and in an assertive Oath, he that sweareth what he knoweth to be or not to be.

2. Iudgement is a serious consideration of the nature of an Oath, and of theAd bonum usum juramenti duo requiruntur. Primò quidem, quod aliquis non leviter, sed ex necessaria causa, & discretè juret. Et quantum ad hoc requiritur judicium scilicet discretionis, ex parte jurantis. Secundò, quantum ad id quod per juramentum confirmatur, ut scilicet neque sit falsum, neque sit aliquid illicitum, & quantum ad hoc requiritur veritas, per quam aliquis juramento confirmatquod verum est, & justitia per quam confirmat quod licitum est. Aquinas, secunda secundae, Qu. 89. Art. 3. thing which we do swear about, and it is opposed to rashness, headdiness, and unadvisedness, that we may swear with due respect to the great Name of God, which we do take into our mouths when we swear.

3. Righteousness is when we do swear so as to give God and man his due in our Oath, having due reverence to God, and swearing about things good, honest, and lawful, that we may settle peace betwixt our selves and others, and so may declare our honourable account of Gods Name; but the principal point of righteousness in swearing, is, when we swear onelyonly to good and honest things, for good and honest purposes, and accordingly stand to our Oaths; and the Prophet pu…s judgement in the middest betwixt these two, because it is an help to both, seeing he that sweareth rashly cannot tell but he may soon stumble upon falshood and unrighteousness, so that judgement respecteth the manner of swearing chiefly, and truth and righteousness the matter.

Thus you see the nature and use of an Oath, and to swear thus is a most worthy service of God.

We must speak now of a Lot, and shew also the nature and use thereof,Sors est petitio divini testimonii per determinationem eventus in mera contingentia manifestandi, ad controversiam aliquam dirimendam. Ames. Medul. Theol. l. 2. c. 11. Sors est actio humana in hunc finem instituta, ut ex ejus eventu rem nobis incognitam divinitus agnoscere possimus. Zanchius in Miscell. Sors est res in dubitatione humana divinam judicans voluntatem. Aug. in Psal. 30. A Lot is nothing else but a casualty, or casual event purposely applied to the determination of some doubtful thing. Of Lots, some are meer, some mixt. Meer Lots are those wherein there is nothing else but a Lot, or wherein there is nothing applied to determine the doubt but onelyonly meer casualty. Mixt Lots are those wherein something else besides casualty is applied to determine the doubt; as namely, wit, skill, industry, and the like▪ Lots are, 1. Extraordinary, those wherein God and his immediate and special Providence inevitably conducteth the Lot to that end whereunto it was intended. 2. Ordinary, those wherein God by his general Providence supporting the natural abilities of the Creatures, suffereth it to work according to that power wherewith it is enabled. Mr. Downe in his defence of the lawfulness of Lots in gaming.Ps 30

To the constituting of a Lot three things must concur:

1. Some controversie or matter in doubt not agreed upon.

2. A casual act, that is, such an act as in regard of the event, dependeth not upon the will, or wit, or activity of any man or creature, but upon the secret disposing of Gods providence, which men do fondly thrust out of sight by the name of luck or chance.

3. A referring of the determination of that controversie to the event of thatQuod Latini sortem id Graeci foreign vocant. Neque mag…i faci…, quod ad meum institutum, quae alij de originatione utrius que asserunt, esse nempe fortem, à serie foreign dictam, quod minime seriem, id est, ordinem servet. foreign vero à foreign factum quod frangit, hoc est, dirimit lites & controversias. Medi problema, An alea sit s…rtitio. Sortes Deus regit speciali manu, & virtute extraordinaria, alioquin quid novi aut proprij dixerat Salomon, Prov. 16. ult. cum nihil in toto mund… …it quod non … Dei providentia gubernetur, sed communi & ordinaria, non verò speciali ista. Idem ibid?Prov 16 casual act, whether by the mutual consent of parties, or appointment of some superiour. And in this reference there are contained and implied the same things that before were contained in an Oath, viz.

1. A secret acknowledgement of Gods infinite Wisdome and Authority over us, viz. that he knoweth how to dispose of all things in the best manner, and that all men ought to be content without any more ado to stand to his determination.

p. 7932. An Invocation, or calling upon him to exercise his Authority and Wisdome in the disposing of the casual event so as shall seem best to him for the determining of the present controversie according to his minde.

3. A binding or tying of the parties to stand to his determination, a profession that he will be satisfied with such determination as he shall please to make by disposing of the Lot. So the casting of a Lot is none other thing in effect, but an actual expressing of such a form of words as these: Lord, thou knowest in all cases what is best and fittest to be done, and we here are all equally subject unto thee, wherefore there being a thing in controversie betwixt us, which we cannot so well agree upon our selves, but that there will be some discontent betwixt us, we are willing to stand to thy determination, and as thou shalt shew thy own pleasure to be by ordering this casual event (which nothing but thy secret providence can order) so shall we rest satisfied; and we beseech thee now to declare thy mind herein accordingly.

The casting of a Lot is but a compendium, or abridgement, or actual expressing of such a prayer, wherefore also the Apostles to the casting of a Lot for the choice of an Apostle, did adde such a prayer, Acts 1. Shew whether of these two thou hast chosen.

By this which hath been said it is evident, that a Lot and an Oath are both of the same nature, and that the due use of them is a special honour to God in the exercising of humble submission to him, and faith in his Providence, Truth and Goodness.

This is the nature of a Lot, it follows to declare the use both in regard of

1. The occasions of using.

2. The manner of using.

1. The occasions of using a Lot can be none other then to determine something in controversie.

All controversies must needs be about matters

Past

Present

To come

As who is to do or have such or such a thing, who hath done, or who doth it.

Now for the determining of things past and present, a Lot doth not serve at all, once or twice it was used for that extraordinarily, but it is not ordinary for that purpose.

But doubts about things to come are of two sorts:

1. Contingent, doubtful, and uncertain events and accidents, as Haman by lot would foreknow how his device against the Iews should speed; and for these a lot is not ordained.

2. Dispositions or distributions of labours, offices, rewards, punishments, possessions, or the like, and for these purposes was a lot appointed, as Solomon noteth, saying, Prov. 18. 18. The lot parteth, or maketh division among the mighty. But we must put our selves in minde, that doubts and controversies about such things are of two sorts: some made by men of their own will, and not existent in nature of themselves; some existent in nature, and not onelyonly made by men.

Now if men will needs make a doubt for satisfying of their own fancies, where none is or need to be, the thing being already by other means put out of doubt, it is a presumptuous boldness to put such a doubt to God to umpire, seeing no wise Superiour would take it well to be so imployed by his inferiour, but would utterly refuse to intermeddle in such decisions. For example, A man gave unto his four servants 10^l a piece, or so many pence, and they will needs make such a bargain among themselves of this 40^l, One of us shall have twenty marks, the other 12^l, and the other 12^l, and the other just nothing, and the remainder shall be to relieve the poor, wherefore they come to their Master to tell who of the four shall have the forenamed summes, and who just nothing, would he not be discontented with them and reprove them, and not have any hand in such a division, as being foolish and unequal? and so stands the case in all Lotteries, and yet they are bold to use a lot to determine the matter; that is, to refer themselves to Gods providence in this case, and to make him their umpire; is not this an abuse of him? p. 794Wherefore in such coined doubts God must not be made a determiner, unless we will be bold to draw him into the participation of our folly.

But of true and real doubts existent in nature there are also two kinds; for

1. Some are trivial and of no weight.

2. Some are of weight and moment.There is a great controversie between Gataker, Dr. Ames, and Voetius about this point. This is a special Ordinance of God to decide a controversie from Heaven by God himself, when all means on earth fail, therefore Lots must not be used without great reverence and prayer, because the disposition of them comes immediately from the Lord, Prov. 16. 33. and not but in great matters, not for recreation: for it is said to cause contentions to cease among the mighty, Prov. 18. 18. Neither do we reade it was ever used, but in very great things, as the dividing of the Land of Canaan, the election of high Priests and Kings, and the surrogation of Matthias into the place of Iudas. Dr. Taylor on Christs Temptation. The gain that comes that way is worse then usury, yea it is flat theft, for by the law we may recover things stoln, but there is no law to recover things wo…ne. And yet if play be but for a small matter, the loss whereof is no hurt to him that loseth it, and it be applied to a common good, it is lawful, otherwise not. Mr. Perk. case of consc. 390. Things sanctified to some especial and holy use, must not be made a recreation; therefore I think with divers godly and learned men, that the use of a Lot for recreation is unlawful, because a Lot is an especial means, whereby God hath ordained by himself from Heaven, to end such controversies, as otherwise cannot conveniently▪ be ended. 2. The Scripture maketh a Lot, so the sentence of God, as in the most weighty matters of God and man, of life and death, it is the very Oracle and Declaration of God his will, wherein man must rest without any contradiction or motion to the contrary. So Act. 1. 24, 26. Numb. 26. 55. Levit. 16. 8. for matters of God; and Josh. 14. for matters of life; yea the Gentiles themselves knew it to be the very Oracle of God, Jon. 1. 7. Such Oracles of God must not be used for recreation, seeing they are his Name, and must not be vainly used. Therefore Dice, dealing of Cards, where the matter is laid on hazard (as they call it) or rather Gods providence, without using any cunning of ours to dispose it, is upon the same reason of a Lot unlawful. A Lot is abused in those games of Dice and Cards, &c. which wholly consist in chance: for in toys and sports we are not to appeal to the immediate judgement of God, Prov. 6. 33. B. Down. Abstract on the third Precept. To make a gain of play is a theft, and against the eighth Commandment and Precept of the Law, Ephes. 4. 28. Their course is an unjust taking into their possession that which no law of Christ or man doth warrant them by any manner of lawful contract; the Civil Law and Augustine condemn that gain which is gotten by play. Dr. Taylor. Prov. …6. 3. & 18. 18. Vide Fabritium in octavum praeceptum Decalogi. p. 450, 451. Dudley Fenners Treatise of recreat▪ see more there. See Rivetus. Mr. Dod on the eighth Commandment, p. 275, 276. and Mr. Elton on the eighth Commandment, p. 311. the Theatre of Gods Judgem. part 1. c. 43. A Lot must be in weighty matters; if in vain things, it is a breach of this Commandment; therefore Dice, Cards, and Tables are unlawful, for we may not use a Lot in so light a matter, as we may not swear lightly, these things must not be used at our pleasure. Mr. Richardson in his Manuscript. See Mr. Clarks second part of the life of Iohn Bruen, l. 18. c. 3.Prov 16:33Prov 18:18Acts 1:24Acts 1:26Num 26:55Lev 16:8Josh 14Jonah 1:7Prov 6:33Eph 4:28Prov 6:3

I shall propound the opinion of a reverend Divine seeing the thing is much controverted, and leave it to the wise to judge.

To put trifling and toyish differences, sportful and ludicrous controversies unto Gods determination (saith he) is surely to abase and abuse him, seeing a lot is an implicite invocation, as I said, where a man would abhor it to profaness; to make such a prayer in word as any heart would in a trifling thing, there it were also profaness to make it an act, or by signes to signifie it, as it is done in a lot. But in differences that either of themselves, or in regard of the consequents of them, be of moment and weight, there a lot may and must be used, that peace may be setled amongst men, none having to finde fault with the division, unless he will be so bold and wicked as to finde fault with God. So in the division of the Land of Canaan, of the Priests Offices, of the work of fighting and victualling the Camp a lot was used, as also in the choice of an Apostle in Iudas room, and of the tythe Lambe in the fold. For because infinite heart-burnings and quarrels might have grown betwixt the Priest and people for Tythe▪ Lambs, if either the one should have taken, or the other have given which he would, and that the order of their yeaning could not certainly be known, therefore that also was a matter of great weight, in regard of the consequents thereof for the constant and universal order and course of tything, though for the particular difference betwixt some one or other Lamb, the matter was not great. So the due occasion of using a lot, is a real difference of some moment about the divisions of something to be divided betwixt such or such that may seem to have reason to challenge each what would best content and satisfie himself.

The manner of using a lot upon such occasions follows, and that must be thus:

1. With a reverent careful observation of Gods providence in the event of the thing, and disposing of the controversie so, as a mans heart may say within it self, Thou Lord hast done this, or that not by the wit and skill, or will of any man, but the hidden work of thine own providence without any such thing coming betwixt, and thou hast manifested to me thy good pleasure, that things should be distributed thus or thus.

2. It must be used with a quiet submission of our will to Gods will so manifested, p. 795giving up our selves to be ruled by that hand and providence without murmuring. For seeing the disposition of a lot is of God, therefore we cannot grudge at the falling of it out so or so, but that we shall seem to pick a quarrel with God.

Hitherto of the right use of such holy actions as come to be used in and with our common affairs.

It follows to shew how we must order our selves in our common affairs, so far forth as in them we have to do with God, or any of those things by which he makes himself known to us.

This is double.

1. Inward.

2. Outward.

The inward also is double in regard of

1. Gods Actions.

2. Our Actions.

That which respecteth Gods Actions is also double,

1. To see him in them.

2. To make a good use of them.

The first thing we are bound unto for the sanctifying of Gods Name, is to seeA gracious heart sees God in every thing. God would have his people finde all in him, Gen. 15. 1. Zach. 2. 5. and the Saints have alwaies resolved all into God, Psal. 18. 1. & 27. 1. & 84. 11. & 90. 1. & 16. 5. & 43. 11. See 1 John 4. 16. He that expects not all from God as the chiefest good, and resolves not all into him as the utmost end, is an Atheist, Ephes. 2. 12. To see God in every thing, is 1. Continually to see all good things to be eminently in God, Rev. 21. 7. Psal. 73. 25. 2. To see all things come from God, causativè or permissivè, as the efficient cause, if good; as the permitting cause, if evil. 3. To observe in all things what of God is to be seen, 1 Pet. 1. 12. 4. To hope onelyonly in him, and to fear none but him; He is called the fear of Isaac, and the hope of Israel. See Jer. 17. 17. Qui nil sperant nisi à Domino, nil metuunt praeter Dominum. B…rn. 5. To love God for himself, and all things else for him, Zach. 8. ult. 6. To observe Gods departings, and to be afflicted with nothing so much. Numb. 14. 9. Deut. 22. 30. The main of godliness is in making God your All, therefore the lusts of our hearts are called ungodly lusts. The more one can see and taste God in every thing, the more he thrives in gruce. See Psal. 104. 34. Hereby the soul sees the All-sufficiency of God to satisfie him, Prov. 14. 14. This is the onelyonly ground of the triumph of Faith, I will make my boast in God. See Hab. 3. 17, 18. and is the beginning of eternal life, Matth. 18. 14.Gen 15:1Zech 2:5Ps 18:1Ps 27:1Ps 84:11Ps 90:1Ps 16:5Ps 43:111 John 4:16Eph 2:12Rev 21:7Ps 73:25Ps 73:21 Pet 1:121 Pet 1:4Jer 17:17Zech 8Num 14:9Deut 22:30Ps 104:34Prov 14:14Hab 3:17Hab 3:18Matt 18:14 him in all his actions, that is, to take notice of him as the Authour of them, informing our selves that he hath wrought them, as David doth Psal. 8. 3. & 118. 23. & Psal. 44. 1, 2, 3. Psal. 18. 47, 48. Iob 1. 21. Ioseph, Gen. 45. 7, 8. Psal. 46. 8. All things that are done in all the world, natural, supernatural, common, special, of mercy, of justice, good, bad, of what kinde soever, must in some sense (even the bad so far as they be actions and means of good) be ascribed to God, and man must speedily take notice of Gods providence and working in them, and say, The Lord hath done this or that, be it never so small or trifling, for his providence extendeth to every motion of every creature, seeing in him we live, move, and have our being.

2. The second thing we are bound to in regard of Gods Actions, is to make a good use of them, by building up our selves thereby in the knowledge of God, and in all holy affections of love, fear, confidence toward him, and of hatred of sin, love of righteousness, and the like▪ as when the people saw that great miracle wrought by the Lord by the hand of Eliah, they cried out, The Lord is God, the Lord is God, 1 King. 18. 39. So David saith, Psal. 116. 1. I love the Lord, because he hath heard the voice of my supplication. So David having said, Psal. 33. 6, 7. that God hath made all things, addeth, Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him, for he spake and they were created. So the Lord himself saith▪ Jer. 5. 22. Fear ye not me, saith the Lord, will ye not tremble at my presence, which have placed the sand for the bound of the sea? When we see Gods Works, we must see in them the clear demonstration of his Wisdome, Power, Justice, Mercy, and other holy Attributes, that we may grow in knowledge of him, and love, and fear, and other vertues.

Now this is a general use to be made of all, but there are two special works which he useth to do to mankinde, works of Mercy and Justice, which require two special uses.

1. A thankful receiving of the works of mercy.

p. 7962. A patient and penitent bearing of corrections.

Thankful receiving of mercies is, so to taste and feel the goodness of God in them, that we provoke our selves by them to serve and obey him with more cheerfulness, willingness, and readiness. Each benefit and blessing we enjoy, must cause us to be more careful of pleasing him that gave us all those benefits, and should make us renew in our minds such thoughts as these; It is God which feedeth me, preserveth me, O why should not I respect, honour, love, serve him; Lord, I will give my self to thee, I will obey thee, thou deservest it. The duty of thankfulness is required in the first Commandment, the improving of all good things to the increase of this thankfulness is a special sanctifying of Gods Name required in this Commandment. Psal. 116. 12. & Psal. 118. 19. He meaneth there that he will apply himself to the practice of all righteousness because of Gods graciousness in delivering him out of affliction. The want of this God blameth, Deut. 28. 47. and so are good things to be used.

2. The patient and penitent bearing of afflictions, is a framing of our selves willingly and without grudging to undergo the same because God hath done them, yea to humble our selves before him, and turn unto him with repentance. So David did, Psal. 39. 9. & 38. 13, 17. So Iames wisheth, ch. 4. v. 10. and Peter, 1 Pet. 5. 6. So doth Eliphaz advise, Iob 5. 8.

When we meet with any evil from God, if we consider, God hath sent this upon me, and therefore frame to be well pleased with it, and to humble our selves and renew our repentance before him, confessing our sins, and supplicating to him for favour, and resolving to cast away our sins and amend our lives, this is an excellent use of his chastisements, and happy is he whom God so chastiseth and teacheth his way,

So much for our right carriage in regard of Gods works, whereby we sanctifie his Name. Now

We must also sanctifie him in regard of our works, by referring them all to his glory, as the main end of them, intending in the doing of them to shew our obedience to him, and faith in him; for this end, and in this consideration doing them, because he either commands or allows them; and with this purpose and intention of heart, that we may witness our due regard of him. This is to live to God, and not to our selves, which that we may do, Christ died for us, 2 Cor. 5. 15. and this the Apostle plainly requireth, 1 Cor. 10. 31. So our Saviour saith of himself, Iohn 17. 4. I have glorified thee, I have done the work thou hast given me to do. When in each action of ours we consider God would have us do it, therefore we will do it that we may please him, and declare our duty to him, this is to glorifie him, else we do not honour him by our actions, as by eating, drinking, labouring in our callings, and the like.

So much for the right carriage of our selves to God inwardly. We must behave our selves aright also outwardly, and that both in

1. Words.

2. Deeds.

The right ordering of our speech standeth principally in four things:

1. By uttering good wishes sincerely and heartily.

2. By a reverent mention of his Titles and Attributes.

3. By good communication of his Word and Works.

4. By bold confession of his Truth.

First then we must utter, as occasion serves, good wishes and desires, whereby we may shew the moving of our will to Godward, to do some good or remove some evil that is to be done or removed.

These good wishes are of two sorts, for they respect either

1. Our selves.

2. Others.

Whether

1. Our Brethren.

2. Other Creatures.

For our selves, if any sudden peril threaten us, and we do suddenly dart out, as it were, the desires of our souls servently and faithfully, saying, Lord help me, p. 797or the like, this is a due honouring of Gods name, it is not a solemn prayer, but a sanctified use of Gods name. So Iehosaphat being in great danger by the Aramites who furiously assailed him, mistaking him for the King of Israel, could not in that case frame to any set form of solemn prayer, yet he cried unto the Lord, that is, sent up these fervent desires in words to this purpose, Lord help me, Lord deliver me, 1 King. 22. 32. 2 Chron. 18. 31. So our Saviour being in extremity of torment on the Crosse, could not make a set solemn prayer, but he uttered such a short complaint as contained a submissive request to his Father, My God, my God, why hast thou forsaken me? This is an allowable taking of Gods name into our mouths, so it be done heartily and respectively.

Secondly, Now for others also, even our brethren, if upon occasion of meeting them we open our mouths with good salutations, wishing a good day, or the like prosperity to them, so that it be done sincerely and with the motions of our mindes, looking to God-ward, it is a good service of God, as Boaz saluted his reapers, saying, The Lord be with you, Ruth 2. 4. and they returned him alike good wishes, saying, The Lord blesse thee: If such salutations be heartily uttered it is a right exercise of our faith in Gods providence and goodnesse. And not onelyonly so, but if we blesse other things, as corn, grasse, cattle or the like with the like blessing, so that we have our hearts only carried to God, it is a good and acceptable using of his name, as appeareth in Psal. 129. 8. where he saith of the corn growing on the house-tops, that those which passe by do not say, We blesse you in the name of the Lord, shewing evidently, that it was a good and commendable custome of the people of God then, to crave Gods blessing on the corn, grasse or other fruits which they saw upon the earth in these or the like words, God blesse it, or God save it. These wishes if they proceed from the heart duly apprehending the nature of God, whom they mention, are evident declarations of our faith in God, and of our depending upon him for all good things. So much for good wishes.

Secondly, We must mention the Titles and Attributes of God with all due respect and reverence, when we have any occasion at all to mention them. If it fall out that we use this word, God, Lord, Christ, Iesus, or the like, we are to have our hearts affected with some reverend regard of those divine persons that are so termed, our hearts must entertain honourable conceits of them, and must submissively be carried towards them; this is that which Moses meaneth in part, saying, Deut. 28. 58. Fear this glorious and fearfull Name, the Lord thy God. The name of God must be with fear and reverence taken into our mouths, and we should not once speak of him, but with due apprehension of his gloriousnesse. This is an excellent exercising of that worthy vertue of the fear of God, when we do so regard him that at any occasional mentioning of him our hearts do homage unto him.

Thirdly, We must use good communication as we go about our other affairs, imploying our tongues as occasion may offer it self to talk of his word or works, Deut. 6. 7. & 11. 19. Iudg. 5. 11. therefore we are commanded that our communication be alwayes gracious, Col. 4. 6. & Ephes. 4. 29. Such communication must passe out of our mouths as is good to the use of edifying, that it may minister grace to the hearers. See Prov. 10. 22. Psal. 37. 30. A good man is to be ready upon all occasions to speak of good things, the works of God, the commandments of God, his promises, his threats, and all such things as may help to increase grace in himself or others. When his hand is on earth as his heart, so if he have a companion, his tongue must be in heaven.

Fourthly, We ought boldly to make confession of the truth of God in wholeThe Centurists observe four kinds of confession in the New Testament. 1. A confession of sinne to God alone, 1 John 1. 9. 2. A confession coram Ecclesia, before the Church, when men acknowledge publickly their wicked and scandalous deeds, and do professe their repenting and loathing of the same, Act. 19. 18. 3. Confession one to another of particular private injuries and offences, Jam. 5. 16. 4. The confession or profession of the true faith, 1 Joh. 4. 2. M. Gillesp. Aar. Rod bloss. l. 2. …. 2.1 John 1:91 John 1:2Acts 19:18Acts 19:3Jas 5:16Jas 5:41 John 4:2 or in part, as any occasion shall be offered; So saith S^t Peter, 1 Pet. 3. 15. Be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you with meeknesse and with fear. And this is a thing of so great necessity that no appearance p. 798of danger, no terrour, no threatning must affright us from it, if we haveTruths to be confessed, are 1. Truths of faith, 1 Pet. 3. 15. 2. Truths of fact, Joshua 7. 14. The just occasions of confessing, 1. Our faith are, 1. When the true faith is opposed, Act. 24. 14. 2. When we are questioned about it by Magistrates, Dan. 3. 3. When others go aside from the true faith, Act. 17. 23. 4. When it tends to the edification of the Church and State where we live, 1 Cor. 14. 4, 5, 12, 19. 2. Matters of fact, 1. When there are evidences that such a fact is committed, as in Achans case. 2. When others are in danger in respect of such a fact I have committed, Judg. 17. 2, 3. 3. When prejudice else may come to the Church or State where I live. 4. When by due course of the Law one is found guilty, and sentence pronounced against him, in such a case he is bound to make confession (so the penitent thief) else he shall end his dayes in sin. 5. For the case of a mans conscience, when his sins are secret he may disclose them▪ confession must be 1. Voluntary, not forced. 2. Prudently ordered.1 Pet 3:151 Pet 3:2Josh 7:14Acts 24:14Acts 24:2Dan 3:3Acts 17:23Acts 17:41 Cor 14:41 Cor 14:51 Cor 14:121 Cor 14:191 Cor 14:2Judg 17:2Judg 17:3 a due calling thereunto; wherefore our Saviour requireth, that we should confesse him before an adulterous and crooked generation, saying, Matth. 10. 32. Whosoever shall confesse me before men, him will I confesse before my Father which is in Heaven; And S^t Paul commendeth Timothy, 1 Tim. 6. 20. because he had professed a good profession before many witnesses, and setteth before us in the next verse, the example of Christ who before Pontius Pilate witnessed a good confession, boldly averring that he was the Sonne of God, and saying, That he was sent to bear witnesse to the truth, John 18. 37. and the Lord saith of S^t Paul, That he had called him to bear his name before the Gentiles and Kings, and before the people of Israel.

And so must we order our selves in regard of our words. It follows to shew what our carriage must be in regard of our deeds, and that both

1. Generally.

2. Particularly.

In General there are also required two things:

1. To walk worthy the Gospel.

2. To suffer for righteousnesse sake, and for the name of Christ.

First then every one which is called by the name of Christ must walk as becometh the Gospel of Christ, urging himself to such behaviour of life in all things that religion may be well spoken of by means of his good carriage. This is to have our life shine forth so before men that they may see our good works, and glorifie our Father which is in heaven, Mat. 5. 16. See 1 Pet. 2. 15. & 3. 1. Phil. 1. 27. Ephes. 5. 8. 1 Thess. 2. 11, 12. A man professing to be of the Christian religion, is to honour that name by a special care of all his wayes, that he may shew forth such goodnesse as all men may be allured to love and like religion for his sake, and is to deny himself some lawfull things, that he may not open the mouths of those which are willing to speak evil; and when out of a desire to make religion well thought and spoken of, we do thus look to our selves, we honour the name of God exceeding much.

Secondly, Every man is bound resolutely and cheerfully to suffer for well doing and for defence of the truth, as Christ saith, Matth. 5. 10. Blessed are they that suffer persecution for righteousnesse sake; and after, Rejoyce and be glad when all men speak all manner of evil of you, for great is your reward. See Phil. 1. 29. 2 Tim. 2. 3. & 1. 12. Heb. 10. 32. Matth. 10. 38. Our Saviour saith, that his Disciples must take up their crosse and follow him, that is, must resolutely make account with themselves to bear tribulation for his sake, and all that will live godly in Christ Iesus must suffer persecution, 2 Tim. 3. 12. and Paul saith of himself, to them which by weeping sought to withdraw him from going up to Ierusalem (where it was fore-told that bonds and imprisonment did abide him) that he was ready not alone to be bound at Ierusalem, but also to die for the name of the Lord Iesus, Act. 21. 13. according as in the former Chapter, Acts 20. 24. That he counted not his life dear so that he might finish his course with joy. Now this suffering if it be to bloud, is called Martyrdome, which is one of the most glorious services that a man can do for God, and shall be most plentifully rewarded, in which cup Stephen hadStephen the Protomartyr. the honour to be the first that ever pledged our Lord Jesus Christ, as it is recorded Act. 7. 60.

And thus must we order our lives in general by being careful to excell in doing good, and yet chearfully to suffer as if we did evil.

Now more particularly we must use sanctifiedly all the creatures of God, and p. 799do in a sanctified manner all that ever we do, and this sanctified use of the creatures stands in four things,

First, In doing all things out of a well informed conscience, having knowledge out of Gods word concerning the lawfulnesse of our doing or enjoying this or that. This is to have things sanctified to us by the word of God, as the Apostle speaketh, 1 Tim. 4. 5. viz. to have our hearts grounded upon the Word concerning the lawfulnesse of them, and this well-grounded perswasion of the warrantablenesse of our actions is the faith, without which he that doth any deed sinneth, as we learn Rom. 14. ult. and therefore the Apostle saith in the case of meats, and the like Rom. 14. 5. Let every man be thorowly perswaded in his own minde. For as a childe or servant doth greatly dishonour his Parent or Master, if he will adventure to do any thing that pleaseth himself, never regarding whether his Governour like or dislike it: but it is a sign of good respect if he dare not adventure upon a thing unlesse he have some good reason to make him conceive, that his Master or Parent will approve thereof; so standeth the matter betwixt God and us; wherefore it is an honouring of God thus to take his warrant with us in all things.

Secondly, We must crave Gods leave for, and blessing upon the use of good things in particular, when we know in general that we may lawfully use them. So Paul tels us, that meat, drink, marriage and all things else are sanctified by prayer, 1 Tim. 4. 5. that is, by calling upon God for his license to use such benefits or to do such things and to have his blessing upon them. Thus we do sanctifiedly use them when we thus ask leave of God and help from him to do them. Men look that he which would use any of their goods should crave their good will, and that those which would enjoy their help in any thing should request it; for it is a poor thing that is not worth asking, and leave is light; so doth God look that we should carry our selves toward him, and by using all things in such sort we do acknowledge our dependance upon him, confesse his Providence, Soveraignty and Power over our selves and all things, and so worthily exercise the principal graces of God in our souls, for he that will not dare to meddle with any thing in the house till he have requested the good will of such a one, doth by this deed confesse him to be the Lord of the house, and of all things in it.

Thirdly, We are to return thanks to God for his goodnesse, when we have enjoyed any good thing from him, for so also the Apostle tels, that things are sanctified to us by thanksgiving, 1 Tim. 4. 6. when we have lent one any of our goods, we look that he should bring them home again with thanks; so must we give back to God thanks for the use of his creatures, though the things themselves are allowed us still to retain them. And this also is a notable acknowledgement of his Soveraign Lordship over all creatures, and our absolute dependance upon him. So when the Disciples returned reporting what great things they had wrought, our Saviour gave thanks to his Father, saying, Luke 10. 21. I thank thee, O Father, Lord of heaven and earth. So when Abrahams servant had found great successe in his journey, he bows himself, worshipping the Lord and saying, Blessed be the Lord God of my master, Gen. 24. 27. and after also v. 52.

Lastly, It is required that we use all the creatures of God moderately, proportioning the measure of our use of them to the true ends for which God in nature hath ordained them. If a man give his Servant leave to take his key and fetch so much money out of his coffer as will serve to buy such and such things which his Master would have bought, he is bound to take just so much and no more to a farthing if he know the Summe, if he do not particularly know the Summe, as near as he can guesse thereabout, and in keeping himself to his Masters direction here, he shews that he accounts not himself but his Master the owner of these goods. So when the Lord hath appointed meat and drink to strengthen and refresh nature, attire to keep the body warm, and to adorn men, according to the distinction of their places, and other like things for like purposes, he that is carefull as near as he can to keep himself so within compasse, as to use no more of these things then are requisite for these ends, so near I say as he can guesse, doth behave himself like a servant in the use of these things, and by so using them doth give to p. 800God the honour of being the Lord and Master of them: so temperan…e in meat and drink, and all such things is a needfull duty for the sanctifying of Gods name in the use of his creatures.

And so much of the things commanded in this third Commandment; Now of the things forbidden herein which all come to two heads:

1. The abuse of those holy actions which are sometimes mingled with our common affairs, viz.

An Oath.

A Lot.

2. Disordered carriage of our selves in our common affairs.

Of the abuse of an Oath we must speak first.

It is abused two wayes, in regard of the

1. Taking, for the

1. Matter of it, in the

1. Object or thing sworn by.

2. Subject or thing sworn to.

2. Manner, contrary to

1. Truth by a false Oath.

2. Judgement by swearing.

1. Ignorantly.

2. Rashly or causlesly.

3. Irreverently.

4. Ragingly.

2. Keeping By not performing a lawfull Oath.

2. Keeping By performing an unlawfull.

The first abuse of an Oath is in regard of the thing sworn by, and that is double, swearing

1. By an Idol.

2. By a meer creature.

To swear by an Idol is a great abuse of an Oath, wherein Gods honour is givenThey transgresse this Commandment, 1. Who swear commonly. 2. Who swear to do things unlawful, as 1 Sam. 28. 10. & 14. 39, 44. 3. Who swear falsly or fraudulently, or what they minde not to perform, Matth. 26. 72. 1 Sam. 19. 6. Ezek. 17. 16, 18, 19. 4. Who use to swear indirectly, as meaning to swear by God, name the creatures. 5. Who swear by God and by Idols, Gen. 31. 53. Ford. Those that swear by the name of God, and likewise by the name of Saints, offend this Commandment. As when the form of their Oath is thus, As help me God and all Saints, for the Oath must be onelyonly in the name of God. B. Hooper of the Command.1 Sam 28:101 Sam 14:391 Sam 14:441 Sam 14:3Matt 26:721 Sam 19:6Ezek 17:16Ezek 17:18Ezek 17:19Ezek 17:4Gen 31:53 to his utter enemy, which the Prophet condemns in the Jews, Ier. 5. 7. Thy children have sworn by them that are no gods, that is, by false and feigned gods, and Ier. 12. 16. he condemneth the Jews for having learned of the Gentiles to swear by Baal, and the Prophet Zeph. 1. 5. saith, That God will visit, that is (punish) them which swear by the Lord, and by Malcham. For seeing an oath is a due and true worship of God, how should he endure to have it translated to a false god? Surely those which swear by them do bear some respect to them in their hearts, and make honourable mention of them with their lips, which is condemned, Exod. 23. 13.

Also to swear by a creature, is to do more honour unto it then ought to be doneAquin. 2a, 2ae Quaest. 89. Art. 6. docet, licere per ipsas quoque creaturas jurare, ut per Sanctos, per Angeios, per sacra Dei Evangelia. Quod alicubi etiam in Ecclesiis reformatis illa adbuc consuetudo retineatur, ut cum quis jurat manu tangat Evangelia sacra, atque etiam addat haec verba; Ad haec sacra Dei Evangelia juro, &c. illud excusari utcunque potest. Non enim propriè juratur per Evangelium: sed est obtestatio, qualis est illa, Vivit Deus: ut sit sensus, Sicut verba Evangelii, & sacrorum Bibliorum verissima sunt: sic etiam quod dico, verum est. Zanch. Tom. 4. l. 1. de Decal. in Praecept. 3. Iurare per creaturam absolutè ultimatè & terminativè, ita ut constituatur in aliqua creatura finis & vis juramenti sine relatione ad Deum, simpliciter illicitum est. Secundò, jurare per creaturas relativè & quasi transitivè, ita ut per B. Virginem & alios (anctos sanctorumve reliquias pertranseat, & per ipsos deferatur finaliter ad Deum, hoc est superstitiosum. Sanders. de juram. prom. oblig. prael. 5. to it, for seeing an oath is to be taken by the greater, as the Apostle saith, that is, one which hath authority over men to punish them if they swear amisse, and that no creature is so much greater then man, that he can discern to punish the disorders of his heart in swearing, it is a wrong to God to set them in his room when p. 801we swear, yea when God doth plainly say, The Lord liveth, Jer. 4. 2. and saith, Thou shalt swear by his name, Deut. 10. 20. & 6. 13. it seemeth to me that this bidding to swear by him, forbiddeth to swear by any thing besides him.

Here two things may be objected, First, That usual form of swearing which was accustomed by the people of God when they sware, to say, The Lord liveth, and Thy soul liveth, 1 Sam. 20. 3.

To which we answer, That in mentioning this living of the soul they do not swear by it, but alone wish well unto it, swearing by God, and yet mentioning the soul of that party sworn unto, for proof of their love and good desires of its welfare, is as much as if they had said, I swear by God, whom I desire also to preserve thy soul.

Further the Apostle 1 Cor. 15. 31. may seem to swear by his rejoycing in Christ, when he saith, By our rejoycing which we have in Christ Iesus our Lord, we die daily.

To this I answer, That this is as much as if he had said, By Jesus Christ in whom I rejoyce, so that Christ is here the sole object of the Oath, and his rejoycing is mentioned as an effect of Christs power, the more honourably to convey the Oath unto him. See M^r Manton on Iam. 5. 12. and M. Lyfords Princip. of Faith and good Consc. p. 148.

So this is the first abuse of an Oath to swear by a creature, or an Idol, or false god. An earnest protestation may, it seems, be made by a creature, as to say, as sure as I live, or the like; but this must not be conceived as a swearing by them, or calling them to bear witnesse to the truth of our speeches.

There is one main difference between a Protestation and an Oath, that we may lawfully protest by a creature, but without sinne we cannot swear by a creature, Gen. 42. 15. compared with Chap. 43. 3. seems to shew that those words By the life of Pharaoh, were but a Protestation. Capel of Tent. part. 3. c. 5.

The second abuse of an Oath is in regard of the thing sworn to, and that is double.

1. In an assertive Oath.

2. In a promissive Oath.

It is in an assertive Oath when it is trivial of a small light matter of no worth and value, neither in it self nor in the consequents of it. For seeing an Oath is a calling God to be witnesse and judge of our speech, he must not be called to witnesse for meer trifles and toyes, and he that so sweareth doth not swear in judgment, but rashly and inconsiderately, for what is, if this be not to take the name of God in vain, when the matter is light and vain which occasioneth us to take it up.

Also in a promissive Oath there is an abuse if one swear to do that which is sinfull and wicked, or not to do that which is commanded and required at his hand by God, for this is not to swear in righteousnesse, but unjustly. Therefore David in swearing to kill Nabal did greatly offend, and so did Herod in swearing to do for Herodias whatsoever she should ask, not excepting unlesse it were sinfull and wicked that she should ask. And such also it may seem was the Oath of the otherJudg. 21. 1.Judg 21:1 Tribes, when they sware not to give any of their daughters to wife to Benjamin, for this was to cut off one Tribe from Israel which they ought not to have done, and therefore afterwards they were compelled to use tricks to break that Oath, giving the Benjamites authority to steal wives that so they might have them, and yet the Parents not seem guilty of this Oath, because they did not give them with their consent and good liking.

And thus much for the abuse of an Oath in regard of the matter. Now the abuses in regard of the manner of swearing follow.

The first abuse in the manner of swearing is against truth, when men do swearNor sworn deceitfully. Nihil aliud est perjurium, quam mendacium juramento firmatum. Ita ut omnino idem fit accedente juramento Perjurium, quod est in nuda pollicitatione mendacium. Sanderson. de Iuramenti promissorii obligatione, praelect. 2. Sect. 6. falsly or deceitfully. This is condemned Psal. 24. and by Zechary chap. 8. 17. Love no false Oath, for these are things which I hate, saith the Lord. So a false Oath we see is abominable to God. This is to defile the name of God, and to draw him p. 802into fellowship with our lying so farre as may be. Now falshood is when a mans words do not agree with the conceits of his minde, or his conceits with the things which he speaketh of. So there is a double falshood, one witting, the other unwitting.

The witting falshood is, when a man utters things contrary to his own thought and meaning. And this is also double,

1. Plain, and palpable, and flat falshood.

2. Cloaked, coloured and painted falshood.

Palpable falshood is when a man doth not so much as labour to cast any colour of truth upon his Oath, but swears that which is evidently false, and this is in an assertive Oath, when a man swears a thing to be or not to be, which he either knows or thinks to be otherwise. This was the fault of Peter when he denied his Master with an Oath. This was done by him in a passion of fear, yet did it not wholly excuse his sinne, but it is worse when it is done premeditately and upon deliberation, as the false witnesses did which Iezabel appointed to swear against Naboth, and this is so grievous a sinne, that it doth plainly prove a man to be an Atheist in heart, for who that acknowledgeth God would call him to witnesse a lie? and it is all one in this case whether a man think the thing only to be false, or it be so indeed, for if his words disagree with his thoughts, though his thoughts agree with the thing accidentally and by chance, there is the most blame-worthy and condemnable falshood.

Also there is palpable falshood in an assertive Oath, when a man sweareth to do that which he hath no minde, purpose nor meaning to do, nay nor perhaps doth not know what it is that he swears to, but takes the Oath for example or custome, for no man can have a true meaning to do he knows not what. And if any man should know anothers meaning not to be such as his words pretend, he would surely condemn him of perjury, therefore in the like case he must needs also condemn himself.

This is open and palpable falshood; coloured falshood is when a man makes a shew of truth, but hides his meaning with craft, as in equivocations, reservations, and the like: for example, when a man intends his Oath in another meaning then that which is expressed to him by the persons which cause him to take the Oath, and which he knows they do take him to mean, and which he would have them to take his meaning in. For a good man must speak the truth in his heart, and therefore also must swear it. Now he doth not so when he sweareth thus deceitfully, so deceit is not a remedy against falshood, but alone a cloak for falshood, which maketh it lesse seen, but not lesse sinfull. And the grossest kinde of deceit this way I think is that of equivocations and reservations, when a man of purpose takes the words of his Oath in another sense then they are intended, as, Are you a Priest? I swear No, meaning a Priest of Venus, though I be a Popish Priest: or when he reserves something in his minde, which being added to the words of his mouth make up a truth, but being taken by themselves contain a falshood, as, Are you a Priest? No, meaning not to tell you. Surely the words of Ananias and Saphirah were no lie if this kinde of jugling were good, yea Peter was unjustly charged to have sworn falsly, if this were a just defence, for he might easily mean, I know not the man, meaning to tell you of it at this time. But onelyonly Popish persons which are willing to strive for their safety will maintain this falshood, wherefore we take it for granted to be naught and wicked, what is if this be not to swear deceitfully which is blamed Psal. 24?

Now there is also an unwitting falshood more pardonable of the twain, and yet bad enough, when a man swears that which he thinks is true, but indeed is not true, he being deceived in his opinion. And this kinde of falshood is often brought into an Oath by reason of rashnesse, when men take not their Oath in judgement they often offend against truth. The conceits of things going alone are not the measure of words, but the things themselves also, and if the words agree not to both, there is not perfect truth in them but some admixture of falshood.

p. 803This is the first abuse of an Oath, for the manner against the Truth.

Other abuses there are contrary to judgement.

And first, When a man swears ignorantly, not knowing the nature of an Oath,It was the ordinary Oath of the Romans, Medius fidius, as with us was, By the Mass, or By our Lady: and so much used, That Tertullian complaineth, that the Christians through custome had made it so familiar, that in ordinary speech they used Medius fidius, and Mehercules, not remembring, nor yet understanding what they said, Consuetudinis vitium est dicere mehercules, dicere & Medius fidius, accedente ignorantiā quorundam, qui ignorant jusjurandum esse per Herculem. Tertul. de Idolat. Students will not swear in English, yet in Latine they make no bones of it, saying, Mehercule; medius fidius, aedipol, per Deos immortales. Mr. Perkins in his Government of the tongue. Gods me is swearing by a figure; s'lid is an Oath by way of abbreviation; and As I am a Gentleman, is little better. Capel of Tentat. part 3. c. 5. There are, 1. Ridiculous Oaths, as By Lakin. 2. Pharisaical, by Creatures, as Light, Fire. 3. Popish, by Saints, as Mary, Iohn; Idols, as Masse, Rood, Amos 8. 14. 4. Heathenish, by the gods of the Gentiles, 1 King. 19. 2. Mehercule, Medius fidius, &c. 5. Blasphemous, as by all the parts and members of Christ. B. Down. Abstract 3. prec.Amos 8:14Amos 8:41 Kgs 19:2 and must of necessity abuse it, in that he cannot have the regard of it which he should, if he know not the nature of it.

Secondly, when he swears rashly and causelesly in his common speech and talk, the things being such as require no oath; which is plainly condemned by our Saviour, Zach. 5. 2. Matth. 5. 34. and by his Apostles, Iam. 5. 12. counterfeit oaths and vehement affirmations, as being more then yea and nay, are naught and blameworthy.

Thirdly, When a man swears ragingly in his choler and passion, which is to pierce through the Name of God, as the wicked wretch did in the Camp of Israel, for which he was stoned, Levit. 24. 10.

Fourthly, when he swears irreverently, without any due regard of God when he hath just cause of swearing, for this is contrary to fearing of an oath, commended, Eccles. 9. 2.

So much for the abuse by taking an Oath. It is also abused in regard of keeping.

First, When men break lawful Oaths, as Zedekiah did, for which he was punished, Ezek. 17. 16. and so did the Princes and people, Ier. 34. 18 and Saul sinned in breaking the Oath of Ioshua made long before, seeking to slay the Gibeonites, 2 Sam. 21. 1, 2. for the Oath of a man in such case is not performed, but binds him and all that do succeed him in that place.

Secondly, in regard of keeping it is abused, when men do keep a wicked Oath,An Oath must not be vinculum iniquitatis. Acts 23. 12.Acts 23:12 as Herod did in beheading Iohn Baptist, whereas such an Oath is a nullity, and therefore David kept not his Oath to kill Naball; yea, if one under Government have sworn to do a thing without the consent and privity of his Governour, and after the Governour knowing it, refuse to give way unto it, he or she under gevernment is not to keep the Oath, as appears Numb. 30. and therefore also in such case to stand upon tearms of an Oath to disobey a Governour, is a sin.

And so much for the abuse of an Oath. Now follows the abuse of a Lot, and that is two waies, either for the Matter about which it is used, or the manner of using.

For the Matter: First, When it is used in meer sport and pastime, in mattersWhere we have examples of using any thing to serious and weighty purposes, and never to ludicrous and sportful; there it is far safer for us so to use the same, that we may be assured we follow Gods warrant; for God by leaving divers such examples to us, may seem to intend our direction in the use of that thing; we have divers examples for using Lots in weighty matters, none in sports. 2. A Lot is a sacred thing, the casting of a Lot a sacred action, because in using it we do especially and immediately refer our selves unto Gods providence, for the whole disposing of it is from him. Here the old saying is true, non est bonum ludere cum sanctis. Dr. Taylor cals Cards and Dice the Devils books and bones. See him on Temptat. Dr. Ames cases of cons. l. 5. c. 45. Cartwright on Prov. 16. ult. and Dr. Willet on Lev. 16. 12. p. 375, 376▪ of unlawfulness of games going wholly by Lot.Prov 16Lev 16:12 trivial and idle, Nec Deus intersit nisi dignus vindice nodus, Gods holy Providence must not be called to determine toyes; his Providence rules the least things, but we must not put a trifle to the determining of his Providence, for then Gods Name is taken up idly and to no purpose, because no use can be made of the falling out of such trifles. So when men cast Lots who shall be together in play, who shall begin first; yea when they use games consisting of lottery, as are Cards and Dice, Games, if we consider of them aright, as unlawful (say some) as it is unlawful to swear in jest, or in common talk, for there is a manifest Lot in every game of these: In the Cards, the shuffling and dealing is an apparent Lot, for here are all the three things which are named in the affirmative part; first, A controversie or doubt who shall begin, this man or that. 2. A casual act, shuffling and dealing, which, unlesse p. 804there be foul play, is so ordered, that no wit, skill, nor activity of men, butAlearum ludvs, & id genus alij, ob sortem aut fortunam in eis omninò dominantem, ob turpe lucrum, ob in…amiam, nec non propter blasphemiarum & perjuriorum pericula, honestae ac sanctae vitae adversantia, atque obhorrendissimos eventus, & ob certa denique damna quae inde proveniunt, tam civilibus quam canonicis legibus, non solum apud Christicolas Anglic. verum etiam apud Ethnicos veti…i undequaque inveniuntur. Commentarius contra ludum Alearum A Fr. Angelo Roccha Episcopo. meer chance; that is, Gods secret Providence, can dispose of it. 3. The appointing and using of this casual act to end that controversie, or the putting of it to God to determine. So likewise in Tables, the cast of the Dye is a meer casual act, and this casual act is appointed to determine a controversie, viz. either what kinde of remove, or what particular remove each man shall make, for they will not let each other choose their removes; so that there being all the things which constitute a Lot, to deny it the name is fond and absurd. Indeed the main controversie is determined in part also by skill, but as the mixing of Gold and Lead together, cannot cause but that Gold is Gold: so the mixing of a Lot and skill together, cannot cause but that a Lot is a Lot, and therefore here a Lot is abused to a matter of pastime; that is to say, men play with holy things, which cannot be denied to be a sin. This is the first abuse of a Lot. Secondly, A Lot is abused when it is used to end a counterfeit controversie which is made by mens pleasure for sinister respects, and is not at all in nature, as in all gaming by Lot, where two men lay the money in common that before was proper, and then will needs cast a Dye (that is, a Lot) who shall have both; so in Lotteries of all sorts, where many men put that money which of right appertained to each of them severally, in one purse as it were, and then a Lot must be cast who shall have of that summe a little, who much, who nothing, when God had before by the disposition of his Providence given each his portion: Now for men unnecessarily to make a controversie, that some may get by the loss of others, surely this is a dallying with God, and an abusing of his Name. No wise father would suffer himself to be made Umpire so betwixt his children, therefore will not God take it well that himself should be made a Determiner of such lust-coined doubts. If it be said, that the end is good, viz. the bestowing of the overplus of the money to some good use, as relief of the poor, or the like: I answer, the Lot is abused for all that, because it is used to a wrong end; for the end to which God appointed a Lot, was not toCohilonem (aium) quendam Lacedaem. cum faderis feriendi causa missus esset legatus ad Regem Persarum, & Aulicos fortè invenisset ludentes alea, statim re infecta rediisse domùm: rogatum cur negloxisset ea facere quae publicè acceperat in mandatis, respondisse, Quod ignominiosum existimasset, id fore Reipublicae si foedus percussisset cum aleatoribus. Mocket Apol. Orat. A game or play may thus fitly be described, viz. A contention betwixt two or more, who shall do best in an exercise of wit or activity, or both, about some indifferent and trifling subject. Every lawful means of getting is sanctifiable by prayer, as being that which God alloweth and blesseth. Playing for price is not sanctifiable by prayer, so that we may pray to God to bless us in that means of getting, Therefore playing for price is no lawful means of getting. The Scripture saith plainly, Thou shalt not cover any thing that is thy neighbours. When conscience doubteth on the one part, and is resolved on the other, we must refuse the doubting part, and take that wherein we are certain and sure. As for example, When one doubteth of the lawfulnesse of playing at Cards and Dice, he is sure it is no sin not to play; but whether he may lawfully play he doubteth, in this case he is bound not to play. Mr. Fenner of conscience. get money out of mens purses, for the doing of some charitable action, but for the keeping of unity and concord among them in doubts not so well otherwise determinable. For why? it is an high honour to him in such case to be made as it were the chief Judge of all matters; so that these Lotteries be flat sins (as some conceive) and the using of them as bad as common swearing, because they are the abusing of a thing which is holy, as an Oath is holy.

And thus a Lot is abused for the Matter about which it is used. Now for Manner likewise it is abused,

First by collusion and deceit, when men seem to use a Lot, yet by some close and underhand-dealing dispose of the act themselves, as in cogging a Dye in false Dice, in all those tricks of oiled Cards, and over-long and over-broad Cards, and the like, where there is a manifest mocking of God, by dissembling to make him determine of what we purpose not to intrust him withal; where a Lot is also abused doubly, because here is both collusion and trifling. But if in a matter of weight a man will seem to cast Lots, and yet have some secret trick to turn the Lot as he list, not committing the disposition thereof to God, he doth grievously offend God.

Secondly, a careless using of a Lot, imputing to I know not what chance and luck, without any heeding of God in it, is an abusing of it, so when men do make an excuse of their sin in sporting with Lots, it becomes an aggravation of it, for they say that they never intend to put Gods Providence to trouble, but mark the p. 805falling of the Dye, and there is an end. Whereto is answered, that they ought not to let slip Gods Providence so negligently, but seeing he takes the whole disposing to himself, they should see his care in it; and if the matter be so trifling, that they fear to mark Gods Providence in it, then it is too base to have a Lot imployed about it.

Thirdly, A chasing and fretting at the falling out of a Lot, is a gross abuse of it, as if one should charge God with want of wisdome, or tell him that he had done wrong; for God is so absolute a Soveraign, that when he hath manifested his good pleasure all should be husht and ended, and therefore after that he which will fume and take on, doth offer indignity to God, and neglect his due subjection to that Soveraign Prince of his life, whom he ought above all things to regard.

And so much for the abuse of those holy things which are intermingled with our common affairs. Now it follows to speak of the dishonour done to God in disordering of our common actions so far as they touch himself, and the things by which he hath manifested himself to us.

Now these are:

1. Inward.

2. Outward.

Inward, in regard of Gods Works or our own.

In regard of Gods works first, by ascribing them wholly and principally to other causes, without taking any notice of him, at least any diligent notice. As for example:

First, To Fortune or Chance, good or bad; if a man go and finde a thing of price to his enriching, or so have any other sudden and unexpected benefit coming unto him, this he doth in his minde ascribe to good luck, and saith that he had great good fortune. Contrarily, if he go on the way, and there lose something of value and price, he storms and saith he had bad luck; or if any occurrent fals out that disappoints his present hopes, he in his minde looks no higher, but thinks it ill luck; as the Priests of the Philistines told the Princes, that if the Kine did not carry the Ark directly towards the way of Bethshemesh, then all the misery which had befaln them by Mice and Emerods, was but some chance that had befaln them.

Again, men impute Gods works sometimes to the course of nature, so as to thrust out him the Authour of Nature, or else to tie him to any inferiour cause in nature. Thus the Atheist saies it comes by nature, that some years are unseasonable, and some again seasonable. Nature is Gods instrument, being nothing elseThere is natura naturans, and natura naturata but that common course which he hath established in things, if men therefore would from nature ascend higher to the Authour, Maker, Ordainer of nature, which hath by his great wisdome established that course herein, they would not sin, for God doth work things according to his own determination by usual and natural means most commonly; but to be so intentive to nature, as to have no thought, or but weak, few, and slender thoughts of God, this is a grievous profaning of his Name.

A third thing which men do impute Gods works to, to his dishonour, is their friends and foes, their benefactors out of good will, and their malicious adversaries out of their uncharitableness, as the Israelites looked to Assur, not to God, in whose hand Assur was as a rod, and contrarily being succoured by their well-willers, they ascribed all to their policy, wisdome, and friendship.

Lastly, Men ascribe things to their own wisdome, care, industry, pains, courage, thinking within themselves, that their hand hath gotten much, that their sword hath saved them, as the King of Assur boasted what great matters he had done, and Nebuchadnezzar boasted that it was great Babel which he had built.

Now when any of these things, fortune, nature, our friends, our foes, our selves, are so thrust betwixt God and us, that we see not God because of our fond doating on these either feigned or subordinate causes, here God is exceedingly dishonoured.

Another way of dishonouring God in his works, is by perverting them to evil and vile purposes and ends,

p. 8061. By hardening our selves in our sins from his long-suffering, patience and forbearance, as Solomon saith most men do, because sentence against sinners is not speedily executed, therefore are they fully bent upon mischief, and as the Apostle chargeth them, Rom. 2. to heap up wrath to themselves against the day of wrath, by turning Gods grace thus into wantonness.

2. When men charge Gods actions with unjustice, and so either deny or blemish his providence, especially in case of crosses befalling them, so taking occasion to murmure and be impatient, as Iob was by fits, and as it is often seen in good men▪ but most of all in bad, as they said, Where is the God of judgement? When menMal. 2. ult.Mal 2 take occasion from any of Gods works to repine against, or entertain hard conceits of him, this is a grievous sin, and a dishonouring of him in his works.

3. When men grow proud of his benefits, thinking highly of themselves because of those good things he hath undeservedly bestowed upon them, and are lifted up as if they had not received them, for God gives his mercies to better purposes then to swell the heart: as some man because he hath wealth, thinks himself better then all that have less, thinks that he may be dispensed with in sins, that he should not be called upon to such and such duties, and contemns others in comparison of himself. So did Nebuchadnezzar abuse Gods advancement of him to be lifted up; yea Davids heart was somewhat lifted up, and be grew secure, and therefore proud, and Uzziah also; for this is a disease marvellous hard to escape, which is the true cause why the Lord is fain to be narrow-handed toward his servants in regard of these things, because he would not have this pernicious disease to grow upon them, and sees that out of abundance it would come forth, such is their weaknesse.

The last abuse of Gods works is by hardening our hearts against them, and a wilful refusing to be brought unto that amendment, which we might, if we would see plainly that he intends, as Pharaoh hardened his heart against the wonderful works done by Moses, and the wicked Pharisees hardened their hearts against all Christs miracles, then which what greater despight can we offer to God, to resolve we will not go though he leade, and though he drive us, or that we will go on though he hold us back with a kinde of violence? And these be the principal waie… of dishonouring God in his works.

2. We dishonour him in our works by mis-intending them, either to ends lawful in excessivenesse, or to unlawful ends; as for example, when men labour in their calling onelyonly, or chiefly, to be rich; when men do eat onelyonly to fill the belly▪ most of all if men do these for wrong ends, as to do a work in ones calling to anger another, or the like; for herein we do sinfully pervert the order that should be observed, and cast our eyes from him upon whom they should alwaies be fixed▪ as Iehu in exalting of justice in Ahabs family aimed at nothing but the lifting up of himself, and establishing the Kingdome to his own house. This is a living to ones self, and a serving of ones self, whereas we ought no longer to live to our selves▪ but to him which hath redeemed us. The common sin of mankinde, and that which doth stain and defile all the Moralities of unsanctified men, causing that those things of theirs are abominable before God, which to men carry the most glorious appearances that may be. And thus God is dishonoured in heart. Now he is dishonoured outwardly, and that 1. In tongue. 2. In action. In word, by all such kinde of speeches as are contrary to those four kinds (wherein our words touch Good any way) that were named in the affirmative part.

As first, contrary to good and charitable wishes, there are

1. Formal wishes, as when men in a form say, God bless you, God save all; much more when it is in falshood, the tongue speaking peace when the heart wisheth mischief, as David complains of his enemies that came to visit him, and then wished him all welfare in tongue, but were so contrary minded, that after they wished he might never recover, and so were bold to utter their malicious conceits when they came forth.

2. Contrary to these good wishes are curses, imprecations, and execrations against ones self or others, especially such as wherein the Devil hath his name honoured, as the Devil take thee, the Devil go with thee: or though God be wished p. 807to be the authour of the evil, as God confound thee, or the like. It is a token of an evil heart to be apt to curse, they which love cursing shall have enough of it, these bad wishes will fly back to the nest where they were hatched. The Apostle delivers it as a token of an unregenerate man, that the gall of aspes is under his lips, and that his mouth is full of cursing and bitterness; it is a proof of a soul very much void of the fear of God, when a man dareth to speak to God to become his hangman or executioner, and a most horrible boldness when a man dare invocate the Devil for revenge. S. Iames speaks of it as a wofull and grievous crime, that a man should with the same mouth bless God and curse man, who was made after the image of God; yea not alone to curse men, but to curse any creature, wishing pox or plague upon it, or murrain, or the like, is a fearful abusing of God from whom we dare ask such things, unless we curse in Gods Name, being armed by his authority and warrant, for if God bid his servants curse they must curse, I mean by pronouncing a curse; yea by praying God according to his truth to fulfill his curses. But of wicked and unwarrantable cursing we have an example in the proud Goliah, who cursed David by his gods, and of Shimei who cursed David with a horrible and bitter curse. And these be against good wishes.

2. Against respective mentioning of Gods Titles and Attributes there are two faults, the one is a light and foolish speaking of them by way of wonderment or otherwise, as O Lord God, Good God, when a man thinks no more of God nor his goodness, then he thinks of the Devil or Pope; so in other like occasions. 2. There is a mentioning of Gods Titles by way of vilifying and abusing him, as Who is God, that I should let Israel go? and, What God can deliver out of my hands? and a mentioning of him by way of blaspheming, speaking evil of him in such fearful accusations as are not to be named, as raging against his justice, truth, and wisdome, and charging him with the contrary imperfections, as some in their distemper have done, a most hideous and fearful sin!

Contrary unto good conference of Gods Word and Works, there are four faults.

1. Vain jangling, a discoursing of Gods Word or Works onelyonly to shew wit, and win applause, or to dispute of them onelyonly to try masteries and get victory, especially if a man choose out nice points, or genealogies and idle needless questions. If a man do jangle and wrangle about the most useful points, it is a great fault; but if he fill the world with controversies about trifles, this is a greater abuse, and more dangerous, because these matters will most easily breed doubt upon doubt.

2. When men make jests of Gods Word, alleadging any place of Scripture in merriment to procure laughter, or make a mock of any of Gods special Works, as the people did of the Apostles, speaking in strange tongues, as if it had been nothing but the vent of new wine overabundantly swallowed.

3. When men misapply Gods Word and Works, as by mis-alleadging them to countenance sin and maintain wickednesse; or contrarily, putting off Gods testimonies, and mis-interpreting Scripture, as that wicked Syricius would have no Ministers marry, because those that were in the flesh could not please God, and as the Popish Cardinal would have the Pope take upon him to punish, because it was said to Peter, Slay and eat, and such like. But especially the making spels of verses of Scripture by the words written, spoken or hanged upon ones neck, to cure agues or the like; and so by misapplying Gods works to any wicked conclusion, as if he did not hate sin, because he is patient in not punishing of it. Any wrongful wresting of the Scriptures or any of Gods works, is a shameful abusing it to Gods dishonour. Cavilling and despitefull objecting against Gods Word, as if it were false and repugnant to it self, or a meer invention of men; and against his works, as if they were not righteous and just; picking a quarrel with God in either of these two, is an high dishonouring of him, and very displeasing to his Majesty. And all these are directly contrary to the holy and good conference which we ought to have together of Gods Word and Works.

Now some other things are contrary to the confessing of the true Religion, and these are:

1. Denying and disavowing the same, principally if it be against the light of p. 808a mans own conscience, and after some professing and maintaining of it before, for Christ saith, that if any man deny him before men, him will he also deny before his heavenly Father. So Peter denied that he knew Christ, but we know how dear it cost him afterwards.

2. There is opposing the truth of God, setting ones self by shifts and devices to impute falshood unto it, and to pull down the pillars of it, as the wicked Iews opposed themselves to the faithful and sincere preaching of Paul, and did dispute against those things which he spake, labouring to make it appear that all he spake was but a meer lie and falshood, which is therefore a very wicked thing, because it tends to make others also hang back from believing the truth, and most wicked, when it is done contrary to a mans own knowledge or conscience, and so that he himself knows it is truth which he opposeth; but most of all abominable, when it is as it was in the forenamed Iews, joyned with actual persecuting of them which do stand for the truth, and labour to uphold the same.

Lastly, when men strive to maintain falshood, or false Religion and false Faith, indeavouring by coloured and cloaked reasons to get unto it the colour of truth, which is heresie when it is joyned with obstinacy; and then a most damnable thing, when a man is condemned of his own conscience, and yet will persist in the maintaining of his lying imaginations, not suffering his mouth to be stopped, though his own heart sees and knows that he is answered, and that it is but a lie which he stands for with so much earnestnesse.

And these be the most hainous disorders of the speech whereby God is dishonoured. Now follows to speak of actual dishonours, and these are twofold,

1. Generall. Then speciall.

Generally to live a scandalous and offensive life, in the profession of true Religion to make a shew of fearing; yea to fear God in truth, and yet so little to regard the Name and Honour of God, as to give occasion to those which desire matter of obloquy and reproach, which is charged upon the wicked Iews, that by their means the Name of God was evil spoken of among the Gentiles. Their lewd and ungodly, and unrighteous life, made that truth and sound Religion which they did professe, to become a by-word, and to be contumeliously spoken of by all those which knew them; and so the wickedness of David in that foul sin of his, opened the mouths of the enemies, and gave them matter to speak evil of. He that being of Gods House, causeth it by his ungodly demeanour to have an ill name brought up upon it, as if his Religion would no more sanctifie men then if they had it not, he doth exceedingly dishonour God, as a bad servant discrediteth his Masters house; for it gives suspition of ill government, when the people are of a disordered conversation. Yea, and those which do hinder others also from imbracing the true Religion, and cause them which are godly to receive some blemish and aspersion, as if they were equally wicked, though they be more wary and crafty to keep it in.

And that is in general. Now in special it is done two waies.

1. By persecuting any for righteousnesse sake, seeking to hurt them in body, goods, or name, because of their good life, because of their refusing to joyne in sinful actions or the like, as the Pharisees did persecute the Apostles, and as Paul was persecuted by the Iews, himself having first been a persecutor, and as Herod took and slew Iames, and would have slain Peter also, here Gods Name, his Truth, is with great violence as it were defaced and made hateful amongst men, and therefore this of all sins is counted most grievous, and likely doth bring with it a severe and speedy judgement. This is to fight against God with drawn sword, as it were, to come into the field with weapon in hand against him.

2. Sin is committed to the dishonour of God, when his natural benefits and Ordinances are abused; and this is done four waies,

1. When a man enjoyes them with a doubting conscience, or against his conscience, then and in that manner doing or using them upon the example of others or the like, when he in his own heart, though erring through mis-information of judgement, doth suppose them to be unlawful; to offend against the conscience, is to set light by God. I mean when the conscience seems supported by some place p. 809of Scripture, that it cannot well answer, otherwise if an idle scruple be objected through Satans temptation without any ground from Gods word, or when a man perceives it sufficiently answered and cleared, then it must not be taken as the voice of conscience, but as the voice of Satan by his crafty temptations troubling and molesting conscience, and then a man is not to heed it, but to break through it, so to winne his own liberty and dash those needlesse fears out of countenance. But when a man grounding himself upon any place of Scripture, doth esteem any thing unlawful, because he thinks so, and cannot see the matter yet in his judgement cleared from that appearance, but thinks still that the Scripture condemneth it, then to do it is to sinne against God, and so the Apostle Paul, saith, I am perswaded that nothing (meaning no indifferent thing either in regard of Levitical Ordinance, as Hoggs-flesh and bloud, or of Idolatrous abuse, as meat offered to Idols) is unclean, but to him (saith he) that esteems any thing sinfull to him, it is unclean. And it may fall out in this case that a man shall be so perplexed that in doing the thing he shall sin, because he goes against his conscience, in not doing it he shall sin, because he may by some other bond be bound unto it, it being a duty commanded which he takes to be a sin forbidden. And so much for offending through an ill informed conscience.

Secondly, The creatures of God are abused prophanely when a man rusheth upon them with brutish boldnesse, not caring to crave license from the God of heaven, nor regarding to give him thanks for them, having taken the benefit and comfort thereof. If a man eat and drink, sport himself, use marriage or the like, and do not intreat of God a liberty to use these things, and having enjoyed them goes away and never opens his mouth or lifts up his heart to render praises unto God, this is as it were a challenging of a kinde of property and interest in these things, as if they were our own, this is a denying of Gods Soveraignty and peculiar right over them, an intruding and incroaching upon them, and no better then a stealing of them from the Lord. Beasts which have no manner of reason to discern of their Creator, which never conceived of a supream and infinite Ruler of all things, they do thus fall upon all they meet, and take it at all adventures. And thieves deal so with men, all is their own they lay hands on whether they have the good will of the owner yea or no, and he that so doth playes the thief and the beast with God, not acknowledging his title, and preheminence in and over all things.

Thirdly, These creatures of God are abused superstitiously, and that two wayes:

1. By placing Religion in them, doing them as things which will of themselves specially please and honour God, and profit our souls, or abstaining from them as from things which will defile our souls and offend God, as those in the Colossians which laded themselves with observations, Touch not, Taste not. And so those which after the abrogating of the Ceremonial Law would not eat the meats formerly forbidden. If a man do abstain from a thing for some civil respect or end, or do a thing for the like, knowing also that it pleaseth God, it is all one which way so ever he do it; in regard of the thing it self he offends not, but if it be out of a conscience to God-ward to eat or not to eat, placing Religion in using or abstaining from any of these common things, meat, drink, apparell, or the like, then is he very fond, foolish and superstitious.

2. By applying them to certain supernatural effects and purposes to which God hath no way fitted nor assigned them, as to divine of things to come, to finde out hidden secrets, and here comes in all manner of Divination, Fortune-telling, and the like, by certain odde and idle Observations from the stars, from the Aspects of the heavenly bodies. Natural effects which are grounded upon certain causes may be fore-told by the knowledge of these bodies, but contingent effects depending upon the will of men as their cause cannot so be fore-told, or those which depend upon other as uncertain causes, as mans will. Here comes in also all observing of the flying of Birds, and of such like things as are taken fondly for ominous presages of good or evil, for God hath forbidden these kindes of foolish observations p. 810to his people. Also there was other supernatural effects which men may misapply things to, as to drive away devils by holy water, imagined to be holy by the sign of the Crosse, or the like, and to cure diseases in a supernatural way, as to cure an Ague by some baubling toyes which some have invented, of paring ones nails, and putting the parings in a dunghill, and let them rot, and so shall the disease go away. All which be but Sacraments of the Devil, either no effect can follow upon them, or if any do it is from the operation and work of the Devil which blindes mens eyes from seeing himself by these trisling observations. But most of all, if a man deem to merit remission of sins by these natural actions of casting holy water, of crossing himself, of abstaining from food, of whipping himself, or of going in course attire, or the like; this is the most superstitious and fond abusing of them that can be, for then they become as it were Competitors with the bloud of Christ, which is the only Sacrifice for sin, by offering of which he hath made perfect for ever them that do obey.

And this is the superstitious abuse of these things. Now follows the last, and that is excessive, prodigal and licentious abusing of them; The chief things abused by intemperatenesse, are meat by surfeting, drink by drunkennesse, sports by voluptuousnesse, attire by sumptuousnesse: When a man contents not himself to take such a quantity of any of these as agree to the end which God hath in nature appointed them for, viz. meat to feed and refresh his body, drink to quench thirst and comfort his body, apparel to cover his nakednesse and adorn the body according to the difference of degrees amongst men, and shelter from the cold, and sports to fit the tired minde for the calling and exercise of the body, that diseases may be prevented, but seeks to content his own inordinate appetite, or follows the fond custom and example of others, or the like, then doth a man shamefully abuse one of Gods works which is his name, for he serves the Devil and the flesh with those things which God hath made, and hinders himself from being able to do good by that which should further him, and doth expose himself to many evils by that which should not be a snare unto him. Here the riotous, voluptuous, prodigall liver, specially the drunkard, which must drink healths till he have no consideration of health, and pledge as much as any man will drink to him▪ till he have inflamed himself, and be unable with discretion to consider any thing, is a grosse abuser of the name of God, for he takes no notice of God in his creatures, nor doth serve him in using them as he ought, for in the end and measure of using Gods creatures, whose directions should we follow but Gods?