The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded

CHAP. VII.

Of the third Commandment.

Of the third Commandement.

IN the third Commandment, God would¹ have his Worship to be with all Reverence and Religion for the Name of God, noting out this whole outward service, as that whereby God is made known unto us: and taking it in vain, noting every abuse therein, show the reverent manner of worshipping God, to be the subject of this Commandment, whether it be in his public or private service, or in the ⟨p. 163⟩using of his Names and Titles. Of his public Service the Psalmist ^usaith, I wash my hands in innocency, and so compass thine Altar, O JEHOVAH. Of private, the Law is given in the case of Vows, Oaths, &c. Numb. 30. 3. When a man voweth a Vow unto JEHOVAH, or sweareth an Oath, he shall not profane that he speaketh. Touching the Reverend and Religious using of the Names and Titles of God, a special commination is made, Deut. 28. 58. If thou wilt not fear this glorious and reverend Name, JEHOVAH thy God, &c. The contrary hereof generally is, all lack of Reverence in Gods Service, and containeth under it,

IN the third Commandement, God would¹ haue his Worship to bee with all Reuerence and Religion for the Name of God, noting out this whole outward seruice, as that whereby God is made knowne vnto vs: and taking it in vaine, noting euerie abuse therein, shew the reuerent manner of worshipping God, to be the subiect of this Commandement, whether it be in his publike or priuate seruice, or in the ⟨p. 163⟩vsing of his Names and Titles. Of his publike Seruice the Psalmist ^usaith, I wash my hands in innocencie, and so compasse thine Altar, O IEHOVAH. Of priuate, the Law is giuen in the case of Vowes, Othes, &c. Numb. 30. 3. When a man voweth a Vow vnto IEHOVAH, or sweareth an Oath, hee shall not prophane that hee speaketh. Touching the Reuerend and Religious vsing of the Names and Titles of God, a speciall commination is made, Deut. 28. 58. If thou wilt not feare this glorious and reuerend Name, IEHOVAH thy God, &c. The contrarie hereof generally is, all lacke of Reuerence in Gods Seruice, and contayneth vnder it,

1. 1Reverence is a religious affection in the Service of God.Reuerence is a religious affection in the Seruice of God.
2. uPsal. 26. 6.

Secondly, Jesting with the Scripture, or the Phrases of it, The ^xProphet, or the Priest, or the People, which shall say, (in scorn and derision) The burden of JEHOVAH, I will visit that man and his house.

Secondly, Iesting with the Scripture, or the Phrases of it, The ^xProphet, or the Priest, or the People, which shall say, (in scorne and derision) The burden of IEHOVAH, I will visit that man and his house.

1. xJer. 23. 34.Ier. 23. 34.

Thirdly, Light passing over the Judgements of God that are seen in the World; which, because it is a common fault, our Saviour, Luke 13. 1. insisteth long, to show the right use that is to be made of them: Were these Galileans, whose blood PILATE mingled with their Sacrifices, or those eighteen upon whom the Tower of Siloam fell, and slew them, greater sinners then all other men, because they suffered these things? Nay: but I say unto you, Unless ye repent, ye shall all in like manner perish.

Thirdly, Light passing ouer the Iudgements of God that are seene in the World; which, because it is a common fault, our Sauiour, Luke 13. 1. insisteth long, to shew the right vse that is to be made of them: Were these Galileans, whose bloud PILATE mingled with their Sacrifices, or those eighteene vpon whom the Towre of Siloam fell, and slew them, greater sinners then all other men, because they suffered these things? Nay: but I say vnto you, Vnlesse ye repent, yee shall all in like manner perish.

Fourthly, Abusing of the Creatures to the reading of Fortunes, Destinies, Prognostications, and such like, contrary to the right use and end of their Creation, which was not to fore-tell things to come, but to distinguish days, months and years, as before was opened. Therefore doth the Prophet Isaiah worthily scorn and deride this kind of people, Isaiah 47. 13. Thou tyrest thy self with the multitude of thy counsels. Let now the Astrologers, ⟨p. 164⟩the Star-gazers, and Prognosticators stand up, and save thee from those things that shall come upon thee. In the particular parts of GODS Service these things are contrary:

Fourthly, Abusing of the Creatures to the reading of Fortunes, Destinies, Prognostications, and such like, contrarie to the right vse and end of their Creation, which was not to fore-tell things to come, but to distinguish dayes, moneths and yeeres, as before was opened. Therefore doth the Prophet Esay worthily scorne and deride this kind of people, Esay 47. 13. Thou tyrest thy selfe with the multitude of thy counsels. Let now the Astrologers, ⟨p. 164⟩the Star-gazers, and Prognosticators stand vp, and saue thee from those things that shall come vpon thee. In the particular parts of GODS Seruice these things are contrarie:

In Oaths the contraries are, First, to swear falsely: It ^yshall enter into the house of him that sweareth falsely by my Name. Secondly, to swear of matters either not doubtful or not of that weight that requireth an Oath, or when we know that he for whose sake we swear, will not rest in it. All these, the Apostle, Heb. 6. 16. comprehendeth in one, when he saith, that an Oath among men for confirmation sake, is an end of all gain-saying.

In Othes the contraries are, First, to sweare falsely: It ^yshall enter into the house of him that sweareth falsely by my Name. Secondly, to sweare of matters either not doubtfull or not of that waight that requireth an Othe, or when we know that he for whose sake we sweare, will not rest in it. All these, the Apostle, Heb. 6. 16. comprehendeth in one, when he saith, that an Othe among men for confirmation sake, is an end of all gain-saying.

1. yZach. 5. 4.

Therefore Swearing in our common talk is unlawful: Let ^zyour communication be Yea, yea, Nay, nay: for whatsoever is more then these, cometh of evil; Thirdly, not to perform that which we swear to do: ^aThou shalt not forswear thy self, but perform thine oath to the Lord. In Curses it is contrary, when in bitterness or rage we curse our enemies, or our selves: with which fault two ^bof the singular Saints of God, Job and Jeremiah were stained.

Therefore Swearing in our common talke is vnlawfull: Let ^zyour communication be Yea, yea, Nay, nay: for whatsoeuer is more then these, commeth of euill; Thirdly, not to performe that which we sweare to doe: ^aThou shalt not forsweare thy selfe, but performe thine othe to the Lord. In Curses it is contrarie, when in bitternesse or rage we curse our enemies, or our selues: with which fault two ^bof the singular Saints of God, Iob and Ieremie were stayned.

1. zMat. 5. 37.
2. aMat. 5. 37.
3. bJob 3. Jer. 35.Iob 3. Ier. 35.

In Vows. First, When they are of¹ things not in our power, whereby the vow of perpetual single life appeareth to be unlawful: for as our Saviour saith, ^cAll are not capable of this, but they only to whom it is given. Secondly, When we vow things too base to offer unto God; as if a Rich man, to obtain some great mercy at Gods hands, would vow to give somewhat not worth the speaking of, unto the poor. This Solomon wisheth us to take heed of, when in the matter of Vows he maketh the fear and reverence of God, in not doing any thing unworthy of his Majesty, one great and special point, Eccles. 5. 6, 3. Thirdly, when we vow such things, as are not indifferent to do or to leave undone: for as to bring the ⟨p. 165⟩hire of a Whore, or the price of a Dog into the House of God for a Vow, were to profane his Service, Deut. 23. 18. So to vow that in token of a rare and extraordinary zeal, which without vow we are bound to do, is rather to dally with God, then to offer any special service to him. This is plainly taught, Deut. 23. 24. when it is said, If thou vow not at all, it shall not be sin unto thee: but the sin is, in not performing our Vow, when we have vowed it. And if we take a view of all the Vows of Gods Children, we shall find them all for the most part (according unto this rule) of things which otherwise without offence they might have left undone. Such was that of ^dDAVID, I will not go unto the Tent of mine House, nor climb up my Bed-stead, nor suffer sleep in mine eyes, nor slumber in my eye-lids, till I find out a place for JEHOVAH, &c. an habitation for the mighty God of JACOB. And that of ANNA, ^eIf indeed looking to the affliction of thine Hand-maid, thou wilt remember me, and not forget thine Hand-maid, but give unto thine Hand-maid a man-child, then will I give him to JEHOVAH all the days of his life, and no Razor shall come upon his head. Such also was ^fJacobs Vow, If JEHOVAH God will be with me, and keep me in this journey which I go, and will give me bread to eat, and clothes to put on, so that I come again to my fathers house in safety; and finally, if JEHOVAH will be my God; Then (there beginneth the Vow) shall this Stone, which I have set up as a Pillar, be the House of God.

In Vowes. First, When they are of¹ things not in our power, whereby the vow of perpetuall single life appeareth to be vnlawful: for as our Sauiour saith, ^cAll are not capable of this, but they onely to whome it is giuen. Secondly, When wee vow things too base to offer vnto God; as if a Rich man, to obtayne some great mercie at Gods hands, would vow to giue somewhat not worth the speaking of, vnto the poore. This Salomon wisheth vs to take heed of, when in the matter of Vowes hee maketh the feare and reuerence of God, in not doing any thing vnworthy of his Maiestie, one great and speciall point, Eccles. 5. 6, 3. Thirdly, when we vow such things, as are not indifferēt to do or to leaue vndone: for as to bring the ⟨p. 165⟩hire of a Whore, or the price of a Dogge into the House of God for a Ʋow, were to prophane his Seruice, Deut. 23. 18. So to vow that in token of a rare and extraordinarie zeale, which without vow wee are bound to doe, is rather to dally with God, then to offer any speciall seruice to him. This is plainly taught, Deut. 23. 24. when it is said, If thou vow not at all, it shall not be sinne vnto thee: but the sinne is, in not performing our Vow, when wee haue vowed it. And if wee take a view of all the Vowes of Gods Children, wee shall find them all for the most part (according vnto this rule) of things which otherwise without offence they might haue left vndone. Such was that of ^dDAVID, I will not goe vnto the Tent of mine House, nor climbe vp my Bed-stead, nor suffer sleepe in mine eyes, nor slumber in my eye-lids, till I find out a place for IEHOVAH, &c. an habitation for the mightie God of IACOB. And that of ANNA, ^eIf indeed looking to the affliction of thine Hand-mayde, thou wilt remember mee, and not forget thine Hand-mayde, but giue vnto thine Hand-mayde a man-childe, then will I giue him to IEHOVAH all the dayes of his life, and no Razor shall come vpon his head. Such also was ^fIacobs Vow, If IEHOVAH God will be with me, and keepe mee in this iourney which I goe, and will giue mee bread to eate, and clothes to put on, so that I come againe to my fathers house in safetie; and finally, if IEHOVAH will be my God; Then (there beginneth the Vow) shall this Stone, which I haue set vp as a Piller, be the House of God.

1. 1The Papists, which teach vows of things not in our own power, as perpetual single life.The Papists, which teach vows of things not in our own power, as perpetuall single life.
2. cMat. 19. 11.
3. dPs. 132. 3, 4, 5
4. e1. Sam. 1. 11.
5. fGen. 28. 20, 21, 22.

Fourthly, When we are slack to perform them: When ^gthou vowest a Vow to JEHOVAH thy God, thou shalt not delay to perform it: for JEHOVAH thy God will certainly require it of thee, and it shall be sin unto thee. When ^has thou vowest a Vow to God, delay not to perform it: for God hath no pleasure in Fools. Yet for the performance of some greater duty, our Vow may be put off for a ⟨p. 166⟩time, as the example of the Rechabites ⁱdoth confirm, of whom the Lord himself beareth witness, that they observed the vow of JONADAB their father, charging them not to dwell in houses, but in Tents continually; though for safety of their lives they came to dwell in Jerusalem.

Fourthly, When we are slacke to performe them: When ^gthou vowest a Ʋow to IEHOVAH thy God, thou shalt not delay to performe it: for IEHOVAH thy God will certainly require it of thee, and it shall be sinne vnto thee. When ^has thou vowest a Ʋow to God, delay not to performe it: for God hath no pleasure in Fooles. Yet for the performance of some greater dutie, our Vow may bee put off for a ⟨p. 166⟩time, as the example of the Rechabites ⁱdoth confirme, of whom the Lord himselfe beareth witnesse, that they obserued the vow of IONADAB their father, charging them not to dwell in houses, but in Tents continually; though for safetie of their liues they came to dwell in Ierusalem.

1. gDeut. 23. 21.
2. hEcclesi. 5. 3.
3. iJer. 35. 7. 14.Ier. 35. 7. 14.

For the performance of the duties of this Commandment,¹ are required in all, but especially in the public service of God; First, Preparation of our selves before we come: by considering both the cause that should move us to it, and how to perform it with greatest duty and respect; as the Preacher doth exhort us: Take ^kheed unto thy feet, when thou goest into the House of God: and be nearer to hearken, then to give the gift of Fools, and sacrifice; for they know not that they do ill. Do not confusedly speak with thy mouth, nor let thy heart make haste to utter a word before God: for God is in Heaven, & thou art upon the Earth: Therefore let thy words be few. To which purpose it is necessary, that we use private Prayer before-hand, and take special view and examination of our sins, that hinder our approach to God.

For the performance of the duties of this Commandement,¹ are required in all, but especially in the publike seruice of God; First, Preparation of our selues before wee come: by considering both the cause that should mooue vs to it, and how to performe it with greatest dutie and respect; as the Preacher doth exhort vs: Take ^kheed vnto thy feet, when thou goest into the House of God: and bee neerer to hearken, then to giue the gift of Fooles, and sacrifice; for they know not that they doe ill. Doe not confusedly speake with thy mouth, nor let thy heart make haste to vtter a word before God: for God is in Heauen, & thou art vpon the Earth: Therefore let thy words be few. To which purpose it is necessary, that we vse priuate Prayer before-hand, and take speciall view and examination of our sinnes, that hinder our approch to God.

1. 1Whereunto are requisite Preparation,
2. kEccles. 47. & 5. 1.

Secondly, Diligent attention. Being come, and trembling¹ at the presence of God, before whom we stand; like unto that good woman ^lLYDIA, whose heart God opened, that she attended to the things spoken by PAUL. And as Cornelius did, Acts 10. 33. Now therefore all we are here present before God, to hear all things that are enjoined unto thee of God.

Secondly, Diligent attention. Being come, and trembling¹ at the presence of God, before whom wee stand; like vnto that good woman ^lLYDIA, whose heart God opened, that shee attended to the things spoken by PAVL. And as Cornelius did, Acts 10. 33. Now therefore all wee are heere present before God, to heare all things that are inioyned vnto thee of God.

1. 1and Humiliation.
2. lActs 16. 14.

Whereupon, every where in the Scripture it is made a proper mark of Gods Children, to tremble at his Word: To ^mthis man do I look, to him that is humble and of a broken spirit, and which trembleth at my words.

Whereupon, euerie where in the Scripture it is made a proper marke of Gods Children, to tremble at his Word: To ^mthis man doe I looke, to him that is humble and of a broken spirit, and which trembleth at my words.

1. mIsaiah 66. 2.Esay 66. 2.

Thirdly, Meditation, and chewing as it were the cud, when we are departed; as the men of ⁿBerhea did; who, after they had heard PAUL, searched the Scriptures whether those things were so.

Thirdly, Meditation, and chewing as it were the cud, when we are departed; as the men of ⁿBerhea did; who, after they had heard PAVL, searched the Scriptures whether those things were so.

1. nActs 17. 11.

For the fitting of us to some more special parts of his¹ worship, are required both Fasting, and a holy Feast: Fasting, to quicken us to petition in the acknowledgement of our wants; holy Feasting, to express our thankfulness for his benefits. This use of Fasting, the King of Nineveh was not ignorant of, when he gave ^ocommandment by the Decree of the King and his Nobles, saying, Let neither Men nor Beasts, nor Herds, nor Flocks taste any thing, nor feed, nor drink water; but let Men and Beasts cover themselves with Sack-cloth, and cry unto God strongly, &c. Isaiah toucheth the same in the 58. ^pChapter of his Prophecy, Ye fast not as these times are, to make your voice to be heard on high. But of Fasting, what it is, and of the true nature and properties thereof, we shall have further cause to speak in the Doctrine of Repentance. The contrary hereof, is that which the same Prophet reprehendeth in the people, ^qIn that day the Lord JEHOVAH of Hosts called to weeping, and to mourning, to baldness, and to girting with sackcloth, and behold, gladness and joy, killing of Oxen, and slaying of Sheep, eating flesh, and drinking Wine. Let us eat and drink, for tomorrow we shall die: that is to say, in stead of humiliation, they gave themselves to all kind of jollity, and bathing of themselves in pleasures.

For the fitting of vs to some more speciall parts of his¹ worship, are required both Fasting, and a holy Feast: Fasting, to quicken vs to petition in the acknowledgement of our wants; holy Feasting, to expresse our thankfulnesse for his benefits. This vse of Fasting, the King of Nineueh was not ignorant of, when hee gaue ^ocommandement by the Decree of the King and his Nobles, saying, Let neither Men nor Beasts, nor Heards, nor Flockes taste any thing, nor feede, nor drinke water; but let Men and Beasts couer themselues with Sack-cloth, and cry vnto God strongly, &c. Esay toucheth the same in the 58. ^pChapter of his Prophecy, Yee fast not as these times are, to make your voyce to be heard on high. But of Fasting, what it is, and of the true nature and properties thereof, we shall haue further cause to speake in the Doctrine of Repentance. The contrary hereof, is that which the same Prophet reprehendeth in the people, ^qIn that day the Lord IEHOVAH of Hoasts called to weeping, and to mourning, to baldnesse, and to girting with sackcloth, and behold, gladnesse and ioy, killing of Oxen, and slaying of Sheepe, eating flesh, and drinking Wine. Let vs eate and drinke, for tomorrow we shall die: that is to say, in stead of humiliation, they gaue themselues to all kind of iollitie, and bathing of themselues in pleasures.

1. 1And when need is, both fasting, to quicken us to petition in the acknowledgement of our unworthiness and wants, and feasting to express our thankfulness for his benefits.And when need is, both fasting, to quicken vs to petition in the acknowledgement of our vnworthinesse and wants, and feasting to expresse our thankfulnesse for his benefits.
2. oJonah 3. 9, 10Ionah 3. 9, 10
3. pIsaiah 58. 4.Esay 58. 4.
4. qIsaiah 22. 12.Esay 22. 12.