"trust or confidence that is to be put in them as the "Gentiles did of old, who placed their hope and trust "in their idols; but because the honour that is exhibited "to them, is referred to the prototypes, or persons re"presented by them." It is then the faith of the church, that a respect is due to holy images, and pictures, no otherwise than with regard to the persons they represent, to excite us to devotion, and to an imitation of their holy lives and death. They are as books to the ignorant, and movingly represent to them all the mysteries of our Saviour; his nativity, death, resurrection, ascension; and put them in mind of the blessed Virgin Mary, the angels and saints, which may help to keep their minds free from vain distracting thoughts in time of prayer: thus they are of great benefit when rightly used, as in the Catholic Church. When I pray my eye is on the image or picture, but my heart is on God. How can you behold a crucifix, or representation of our Saviour dying on the cross, and not reflect on the Author of life of him, to whom you owe your redemption and salvation? It is in him we place all our hope, not in an image, which can neither see, hear, or help us.

It was not then this good use of holy images the commandment forbids, but only the making and worshiping of idols; for the Hebrew word pesel, which is translated graven thing in English, is translated idol in Greek: now the Septuagint having translated the same Hebrew word in above forty other places, graven thing, and in this particular place idol, what reason could they have for so doing, but because they knew the word pesel in this place was ever taken for idol, or an image of false Gods? Therefore the commandment adds, Ï'hou shalt not adore nor worship them; to signify that idols, not holy images, are forbid.

There is an honour due also to holy places, as the holy land where Christ was born and suffered; and it is a laudable and pious custom to go on pilgrimage to such places as to Mount Calvary, Mount Olivet, &c. This David foretold, We will adore in the place where his feet stood, Psalm cxxxi. 7. And the prophet Isaiah, His sepulchre shall be glorious. If the ground whereon Mo

ses and Joshua stood, when angels appeared to them, is said in scripture to be holy and worthy of veneration, much more the ground on which our blessed Saviour lived and died for us this moved many to take such long and painful journies to it: O how much must it enliven their faith and excite their love; the very thought does so, much more the sight of it! In a word, whoever truly loves God, must honour, in some degree, all things that relate to God, and are consecrated to his service; as temples and altars, where he is served, his holy name, the sacraments, sacred vessels, &c. and it cannot be conceived that such things can be dishonoured and profaned without impiety, and dishonouring God.

THE SECOND COMMANDMENT.

Thou shalt not take the name of the Lord thy God in vain.

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Q. WHAT is forbidden by this commandment? A. All false, rash, unnecessary oaths, all ways of profaning the name of God. Q. What is commanded by it? A. To speak with reverence of God and his saints. Q. In what case is it lawful to swear? A. When God's honour, our own or neighbour's lawful defence, requires it.

INSTRUCAS by the first commandment we are bound to love and honour God above all things, above all creatures, so by the second, we are commanded to honour his very name above all names; and this not with a superstitious respect, as did the Jews, to the syllables and letters of his name, but with regard to his eternal, almighty, infinite Majesty expressed by it: we honour his name by praising, glorifying and invoking it in all our necessities and distress of soul or body. In this way we cannot repeat the name of God too often Let his praise be always in my mouth but as in this we honour the name of God, so in many other ways we disKonour it; as when the name of God is used without respect, in vain and trivial matters, on every slight occa-sion, disappointment, or passion: but it is most disho

noured by the sin of swearing, especially when it is used to support a lie, and God is called to bear witness to an untruth, as in all false oaths; this is perjury: or in unlawful oaths, when people swear to any thing that is unlawful and in rash unnecessary oaths, without regard, whether true or false. Hear what our Saviour admonishes you against the sin of swearing: I say to you, swear not at all, neither by heaven, because it is the throne of God; neither by the earth, because it is his footstool: nor by Jerusalem, because it is the city of a great king: nor by your head shall you swear, because you cannot make one hair black or white; but let your discourse be Yes, yes; No, no; what is over and above these, is from evil, Matt. v. 34. So also St. James: Above all things swear ye not, neither by heaven nor earth, or any other creature, v. 12. They also break this commandment, who take God's holy name to curse themselves, or any creature, or profane the name of God in other way of speaking.

But though swearing by the name of God is in general forbid, yet in some cases, it is both lawful and commendable to take our oath, as when we are by lawful authority called to bear witness in any cause where the honour of God, our own, or neighbour's defence, requires it; this is doing honour to the name of God, because it is an acknowledgment that truth is essential to him; which kind of oath was ever held sacred, and used to put an end to all trials: for so the law of nature taught all nations; and in this manner, as we read in scripture, the holy angels, saints, and God himself hath sometimes sworn by himself. But when we thus take an oath, we must be careful that truth, justice, and judgment accompany it; that is, that the thing be true and just which we swear to, and such as would not be credited without our oath or in other words the conditions of a lawful oath are truth, that we hurt not God's honour; justice, that we wrong not our neighbour; and judgment and discression, that we swear not in vain.

EXHOR.-Reflect, O christian, how you ought to reverence, honour, and adore the name of God, both with regard to his divine excellence, eternal power and di

vinity; as also with regard to all those blessings that have flowed from that holy name to you. If the very angels, pure spirits with fear and trembling fall down and adore, how much more ought you, O dust, with fear and trembling adore that glorious name, which is holy and terrible to saints and angels? Holy and terrible is his name, Psalm cx. 9. Abhor nothing more than to profane this holy name by the sin of swearing and cursing: those oaths and curses which are let fall in common discourse by the wicked and insolent part of mankind, breathe nothing but a manifest contempt of God and religion; the greatest contempt when they are used to support a falsehood. How dare you use the name of God, except when he permits you in some lawful matter? How dare you, O man, to call upon God, who is Truth itself, to bear witness to your untruth; since by it you make yourself guilty, and bring judgment upon your own head? For the Lord will not hold him guiltless that taketh his name in vain. Oh terrible will be the judgment of swearers!

Swear not at all, neither by any thing that is in heaven or upon earth, much less by the Maker of them. Curse not yourself or others; these are the outrages of devils and damned souls, and not of christian believers. Can you desire to be roasted alive or cut in pieces ? How then can you call upon God to damn you, or damn others? Where is the pity on yourself, or compassion to others? Have you not more need to beg the blessing of God, than to call aloud for his curse and vengeance? O what a folly is the sin of cursing and swearing, which brings such heavy vengeance on ourselves! Correct not only yourself, but reprehend the faulty; it is the essential duty of every christian. Accustom yourself to revere and respect every thing that belongs to God. Make no banter of the saints and holy things, nor ridicule any thing that is sacred to God. Turn not the scripture to support a jest, a thing too common with profane wits. Beware how you take your oath: but when you have engaged yourself by a lawful one, be true to it, and beg the grace of God to fulfil it. If at any time

you have taken an unlawful one, repent, and disengage yourself from it as soon as possible.

THE THIRD COMMANDMENT.

Remember thou keep holy the Sabbath day.

WHE

HEN was the Sabbath instituted? A. From the creation of the world; for then God blessed the seventh day, and on it rested from all his works. Q. When was this commandment renewed? A. In the old law, when God gave the commandments of Moses on Mount Sinai. Q. Why was the Jewish Sabbath changed into the Sunday? A. Because Christ rose from the dead, and the Holy Ghost descended on a Sunday. Q. By whom was it changed? A. By the Church in the Apostles time.

INSTRUC.-As in the first commandment we are called upon to pay our adoration to none but God; in the second to reverence his holy name above all names; so in the third, we are enjoined to render him that divine service which is due to thim. To this end he has consecrated one day in the week, and this even from the beginning of the world. It is true we ought to pay him homage, and serve him every day; but he would have this day in particular wholly consecrated to himself, that we might serve him with our hearts and minds free from all worldly incumbrances, and the cares of this life. The Sabbath day then was instituted from the be-ginning of the world, and there are reasons to believe that the servants of God kept it; but as people grew languid and slothful in his service, he would have it renewed in the law of Moses, and to be kept under the greatest strictness, even with death to the transgressor. The word remember seems to insinuate that it was no new precept at that time God gave the written law.

The word Sabbath signifies rest, and it was ordained in memory of God resting on the seventh day from the work of the creation. The Lord blessed the seventh day and made it holy; and his people were to keep it as such in a grateful remembrance of the creation. But