Of the Commandments. (1) to Of the Commandments. (3)

Of the Commandments. (1)

Exod. 20.7.

Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless, &c.

THis Commandment has Two Parts; First, A Negative expressed, that we must not take Gods Name in vain, viz. Cast any Reflection or Dishonour upon Gods Name. Secondly, An Affirmative imply'd, That we should have a care to Reverence and Honour his Name; but that I shall speak to more fully, when I come to the First Petition in the Lord's Prayer, Hallowed be thy Name. I shall now speak of the Negative expressed in this Commandment, or the Prohibition, Thou shalt not take the Name of the Lord thy God in Vain. The Tongue is an unruly Member; all the Parts and Organs of the Body are defiled with Sin, as every Branch of Wormwood is bitter, but the Tongue is full of deadly Poison, Iam. 3.8. There is no one Member of the Body doth more break forth into Gods Dishonour, than the Tongue; therefore this Commandment is a Bridle for the Tongue, it is to bind the Tongue to its good Behaviour; Thou shalt not take the Name of the Lord thy God in vain: And this Prohibition is back'd with a strong Reason, For the Lord will not hold him guiltless, that is, he will not hold him Innocent. Men of Place and Eminency take it hainously to have their Names abused, and will inflict heavy Penalties on the Offenders. The Lord will not hold him guiltless that taketh his Name in vain; God looks upon him as a Criminal Person, and he will severely punish him. Well then, the thing to be insisted on, is, that great care must be had, that the Holy and Reverend Name of God, be not prophaned by us, or taken in vain.

Quest. How many ways may we be said to take Gods Name in vain?

Resp. I. We take Gods Name in vain, when we speak slightly and irreverently of his Name, Deut. 28.58. That thou mayst fear this Glorious and Fearful Name, the Lord thy God. David speaks of God with Reverence, Psal. 50.1. The Lord, even the most mighty God. Psal. 83.18. That Men may know, that thou whose Name alone is Jehovah, art the most high over all the Earth. And the Disciples speaking of Jesus, did hallow his Name, Luke 24.19. Iesus of Nazareth, which was a Prophet mighty in Deed and Word before God and all the People. When we mention the Names of Kings, we give them some Title of Honour, as Excellent Majesty. So should we speak of God with such Sacred Reverence as is due to the infinite Majesty of Heaven. When we speak slightly of God or his Works, God interprets it to be a Contempt, and it is a taking his Name in vain.

II. When we profess Gods Name, but do not live answerable to it, it is a taking his Name in vain, Titus 1.16. In Words they profess him, but in Works they deny him. When Mens Tongues and Lives cross one another; when under a Mask of Profession Men will Lye and Couzen, and be Unclean, these make use of Gods Name to abuse him, they take his Name in vain; Simulata Sanctitas duplex iniquitas, Rom. 2.24. The Name of God is blasphemed among the Gentiles through you. When the Heathens saw the Iews, who professed to be Gods People, to be Scandalous, this made them speak Evil of God, and hate the true Religion for their sakes.

III. We take Gods Name in vain, when we use Gods Name in Idle Discourse. God is not to be spoken of, but with an Holy Awe upon our Hearts; and to bring Gods Name in at every turn, when we never think of God, to say, O God, or O Christ, or As God shall save my Soul, this is taking Gods Name in vain; and how many are guilty in this kind? Though they have God in

their Mouths, they have the Devil in their Hearts. 'Tis a wonder that Fire doth not come out from the Lord and consume them, as it did Nadab and Abihu, Lev. 10.2.

IV. We take Gods Name in vain, when we worship him with our Lips, but not our Hearts; this is to abuse God. 'Tis the Heart which God calls for, Prov. 23.26. My Son give me thy Heart; the Heart is the chief thing in Religion, it draws the Will and Affections after it, as the Primum M[gap]bile the other Orbs along with it. The Heart is the Incense that perfumes our Holy things; it is the Altar that sanctifies the Offering. Now when we seem to worship God, but withdraw our Heart from him, we take his Name in vain Isa. 29.13 This People draw near me with their Mouth, and with their Lips do honour me, but they have removed their Heart from me.

First, Hypocrites take Gods Name in vain, their Religion is a Lye; they seem to Honour God, but they do not Love him, their Hearts go after their Lusts, Hos. 4.8. They set their Hearts on their Iniquity. Their Eyes are lifted up to Heaven, but their Hearts are rooted in the Earth, Ezek. 33.31. These are Devils in Samuel's Mantle, they take Gods Name in vain.

Secondly, Superstitious Persons take Gods Name in vain. They bring God a few Ceremonies which he never appointed; they bow at Christs Name, and cringe to the Altar, but hate and persecute Gods Image: These take his Name in vain.

V. We take Gods Name in vain, when we pray to him, but do not believe in him. Faith is the great Grace that Honours God, Rom. 4.20. Abraham being strong in Faith, gave Glory to God; but when we pray to God, but do not mix Faith with our Prayer, we take his Name in vain. I may Pray, (saith a Christian,) but I shall be never the better, I question whether God doth hear, or whether he will grant. This is to dishonour God, and take his Name in vain; this is to make God either an Idol, that he hath Ears and hears not, or a Liar, who promiseth Mercy to the Penitent, but will not make good his Word, Iohn 5.10. He that believeth not, hath made God a Liar. When the Apostle saith, How shall they call on him whom they have not believed? Rom. 10.14. The meaning is, how shall they call on God aright, and not believe in him? But how many do call on God, who do not believe in him? they ask for Pardon, but Unbelief whispers, their Sins are greater than can be forgiven. Thus to Pray and not Believe, is to take Gods Name in Vain, and is an high dishonouring of God, as if he were not such a God as the Word represents him; Plenteous in Mercy to all that call upon him, Psal. 86.5.

VI. We take Gods Name in vain, when we in any kind abuse and prophane his Word. Now the Word of God is prophaned, First, In General, when Prophane Men meddle with it. It is unseemly and unbecoming a Wicked Man, to talk of Sacred things, of Gods Providence, and the Decrees of God and Heaven; it was very distastful to Christ, to hear the Devil quote Scripture, It is written. To hear a Wicked Man that wallows in Sin, talk of God and Religion, is offensive, it is the taking Gods Name in vain. When the Word of God is in a Drunkards Mouth, it is like a Pearl hung upon a Swine. Under the Law, the Lips of the Leper were to be covered, Lev. 13.45. The Lips of a Prophane Drunken Minister ought to be covered; he is unfit to speak of Gods Word, because he takes Gods Name in vain. But Secondly, More particularly, they prophane Gods Word, and take his Name in vain,

1. That speak Scornfully of Gods Word, 2 Pet. 3.4. Where is the Promise of his Coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation. As if they had said, here is much adoe the Preachers make about the Day of Judgment, when all must be called to account for their Works; but where is the appearing of that Day? We see things keep their Course, and continue as they were since the Creation; thus they speak scornfully of Scripture, and did take God's Name in vain. If Sentence be not speedily executed, Men scorn and deride, but Prov. 19.29. Iudgments are prepared for Scorners.

2. That speak Jestingly. Such are they who sport and play with Scripture; 'tis playing with Fire. Some cannot be merry unless they make bold with God; they make the Scripture an Harp to drive away the Spirit of Sadness. Eusebius relates of one who took a piece of Scripture to jest with, God struck him with Phrensie. To play with Scripture, shews a very prophane Heart. Some will rather lose their Souls than lose their Jest: These are guilty of taking God's Name

in vain. Tremble at it: Such as mock at Scripture, God will mock at their Calamity, Prov. 1.26

3. They abuse Gods Word, and take his Name in vain, that bring Scripture to countenance any Sin. The Word which was written for the suppressing of Sin, some bring it for the defending of Sin. For instance, First, If we tell a Covetous Man of his Sin, that Covetousness is Idolatry, he will bring Scripture to maintain his Sin: Hath not God bid me live in a Calling? Six Days shalt thou Labour. Hath not God said, that He who provides not for his Family, is worse than an Infidel? Thus he goes to support his Covetousness with Scripture. Resp. It is true, God hath bid thee take pains in a Calling, but not hurt thy Neighbour; he hath bid thee provide for thy Family, but not by oppression, Lev. 25.14. Ye shall not Oppress one another. He hath bid thee look after a Livelihood, but not with the neglect of thy Soul: He hath bid thee lay up thy Treasure in Heaven, Mat. 6.20. He hath commanded thee to lay out, as well as lay up; to sow Seeds of Charity on the Backs and Bellies of the Poor, which perhaps thou neglectest. So that to bring Scripture to uphold thee in thy Sin, is an high prophaning of Scripture, and a taking of Gods Name in vain. Second Instance, if we tell a Man of his inordinate Passions, that he may be Drunk as well with rash Anger as Wine; he will bring Scripture to justifie it: Doth not the Word say, Be Angry and Sin not, Ephes. 4.26. 'Tis true, that Anger is good, which is mixed with Zeal; then Anger is without Sin, when it is against Sin. But thou dost Sin in thy Anger, thou speakest unadvisedly with thy Lips, thy Tongue is set on Fire of Hell, and to bring Scripture to defend thy Sin, is to prophane Scripture, and to take Gods Name in vain.

4. They abuse the Word, and take Gods Name in vain, who adulterate the Word, and wrest it in a wrong Sense. Such are Hereticks, who put their own gloss upon Scripture, and make it speak that which the Holy Ghost never meant. For instance, First, When we expound those Texts Literally, which are meant Figuratively. Thus the Pharisees were guilty, when God said in the Law, Thou shalt bind the Commandments for a sign upon thy Hand, and they shall be as Frontlets between thine Eyes, Deut. 6.8. The Pharisees took it in the Literal Sense, they got Two Scrolls of Parchment, wherein they wrote the Two Tables, putting one on their Left Arms, and binding the other to their Eye-brows: Thus they wrested the Scripture, and took Gods Name in vain. That Scripture was to be understood Spiritually, and by a Figure; God meant by binding his Law upon their Hands, that they should meditate in his Law, and put it in practice. And so the Papists expound that Scripture, This is my Body, Literally, of the very Body of Christ; then when Christ gave the Bread, he should have had Two Bodies, one in the Bread, and the other out of the Bread; whereas Christ meant it Figuratively, It is a sign of my Body. Thus they by wresting the Scripture to a wrong Sense, prophane it, and take Gods Name in vain. Secondly, When we expound those Scriptures Figuratively and Allegorically, which the Holy Ghost means Literally. For example, Christ said to Peter, launch out into the Deep, and make a Draught, Luke 5.4. This Text is spoken in a plain Literal Sense, of Launching out the Ship; but the Papists take it in a Mystical and Allegorical. This Text proves say they, That the Pope which is Peter's Successor, shall launch forth and catch the Ecclesiastical and Political power over the West Parts of the World; this say they, was meant when Christ bad Peter launch out into the Deep. But I think the Papists have launched out too far beyond the meaning of the Text. When Men strain their Wits, to wrest the Word to such a Sense as pleaseth them, they do profane Gods Word, and highly take his Name in vain.

VII. We take Gods Name in vain, when we swear by his Name. Many seldom name God's Name but in Oaths; for this Sin the Land Mourns, Mat. 5.34. Swear not at all; that is, Rashly and Sinfully, so as to take Gods Name in vain; not but that in some cases it is lawful to take an Oath before a Magistrate, Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and Swear by his Name, Heb. 6.16. An Oath for Confirmation, is an end of all strife. But when Christ saith, Swear not at all; he forbids such a Swearing as takes Gods Name in vain. There is a Three-fold Swearing forbidden.

1. Vain Swearing, when Men in their ordinary Discourse let fly Oaths. Some will go to excuse their Swearing. It is a course Wool that will take no Dye, and a bad Sin indeed that hath no Excuse.

Excuse 1. I swear little trifling Oaths, as Faith, or by the Mass. Resp. The Devil hath Two false Glasses which he sets before Mens Eyes, the one is a little Glass, in which the Sin appears so small, that it can hardly be seen; this Glass the Devil sets before Mens Eyes when they are going to commit Sin; the other is a great Multiplying Glass, wherein Sin appears so big that it cannot be forgiven: The Devil sets this before Mens Eyes when they have sinned. Thou that sayest, Sin is small, when God shall open the Eye of thy Conscience, then thou wilt see it great, and be ready to despair. But to answer this Plea, thou sayest, they are but small Oaths; but Christ forbids Vain Oaths, Swear not at all: If God will reckon with us for Idle Words, shall not Idle Oaths be put in the Account Book?

Excuse 2. But I swear to the Truth. See how this Harlot-Sin would paint it self with an Excuse. Resp. 1. Though it be true, yet if it be a Rash Oath, 'tis Sinful. Besides 2. He that swears commonly, it cannot be avoided but sometimes he may swear more than is true; as where much Water runs, some Gravel or Mud will pass along with the Water; so where there is much Swearing, some Lies will run along with the Oaths.

Excuse 3. But I shall not be believed, unless I seal up my Word with an Oath. Resp. 1. A Man that is Honest, will be believed without an Oath, his bare Word carries Authority with it, and is as good as Letters Testimonial. 2. I answer, He who swears, the more he swears, the less others will believe him: Iuras credit minus, Thou art a Swearer. Another thinks an Oath weighs very light with thee, thou carest not what thou swearest; and the more thou swearest, the less he believes thee: He will trust thy Bond, but not thy Oath.

Excuse 4. But it is a Custom of Swearing I have gotten, and I hope God will forgive me. Resp. Though among Men, custom Carries it, and is pleadable in Law, yet it is not so in the case of Sin; Custom here is no Plea. Thou hast got an habit of Swearing, and canst not leave it, is this an Excuse? Is a thing well done, because it is commonly done? This is so far from being an Excuse, that it is an Aggravation of Sin. As if one that had been accused for Killing a Man, should plead with the Judge to spare him, because it was his Custom to Murder; this is an Aggravation of the Offence, so it is here: Therefore all Excuses for this Sin of Vain-Swearing are taken away. Dare not to live in this Sin, it is a taking Gods Name in vain.

Of the Commandments. (2)

2. Vile Swearing, Horrid prodigious Oaths not to be named. Swearers like Mad Dogs, fly in the Face of Heaven, and when they are angred, spue out their blasphemous Venom on Gods Sacred Majesty. Some in Gaming, when things go cross, and the Dice run against them, their Tongues run as fast against God in Oaths and Curses: And tell them of their Sin, go to bring home these Asses from going astray, and it is but pouring Oyl on the Flame, they will swear the more. St. Austin saith, They do no less Sin who blaspheme Christ now in Heaven, than the Jews did, who Crucified him upon Earth. Swearers prophane Christs Blood, and tear his Name. An Harlot told her Husband, that of her Three Sons, there was but one of them his; the Father dying, desired the Executors to find out which was the true natural Son, and all his Estate he bequeathed to him. The Father being dead, the Executors set up his Corps against a Tree, and delivered to every one of these Three Sons a Bow and Arrows, telling them, that he who could shoot nearest the Fathers Heart should have all the Estate; the Two Bastard Sons shot as near as they could to his Heart, but the Third did feel nature so work in him, that he refused to shoot at his Fathers Heart: Whereupon the Executors judged him to be the true Son, and gave all the Estate to him. Such as are the true Children of God, fear to shoot at him; but such as are Bastards and not Sons, care not, though they shoot at him in Heaven with their Oaths and Curses. And which makes Swearing yet more heinous is, when Men have resolved upon any wicked Action, they bind themselves with an Oath to do it; such were they, Acts 23.12. who bound themselves with an Oath and Curse to kill Paul. To commit Sin is bad enough, but to swear we will commit Sin, is an high Prophaning Gods Name, and is as it were to call God to approve our Sin.

3. Forswearing: This is an Heaven-daring Sin, Lev. 19.12. Ye shall not swear by my name falsly, neither shall ye prosane my name. Perjury is a calling God to witness to a Lye. It is said of Philip of Macedon, he would Swear and Unswear, as might stand best with his Interest, Ier. 4.2. Thou shalt swear the Lord liveth in

Truth, in Iudgment, and in Righteousness. In Righteousness, therefore it must not be an unlawful Oath: In Iudgment, therefore it must not be a rash Oath: In Truth, therefore it must not be a false Oath. Among the Scythians, if a Man did Forswear himself, he was to have his Head stricken off: Because if Perjury were allowed, there would be no living in a Common-wealth, it would take away all Faith and Truth among Men. The Perjurer is in as bad a case as the Witch, for by a false Oath he binds his Soul fast to the Devil. In Forswearing, or taking a false Oath in a Court, there are many Sins link'd together; Plurima peccata in uno. For besides the taking Gods name in vain, the Perjurer is a Thief, by his false Oath he robs the Innocent of his Right: He is a Perverter of Justice: He doth not only sin himself, but occasions the Jury to give a false Verdict, and the Judge to pass an unrighteous Sentence. And sure Gods Judgments will find him out. When Gods flying Roll or Curse goes over the face of the Earth, into whose House doth it enter? Into the house of him that swears falsly: And it shall consume the timber and stones of his house, Zech. 5.4. Beza relates of a Perjurer, That he had no sooner taken a false Oath, but he was immediately struck with an Apoplexy, and never sp[gap]ke more, but died. O tremble at such horrid Impiety.

VIII. We highly take Gods Name in vain, when we prefix Gods name to any wicked Action. I say, the mentioning of God in a wicked Design, is taking his name in v[gap]in, 2 Sam. 15.7. I pray (saith Absalom) let me pay my vow which I vowed to the Lord, in Hebron. This pretence of paying his Vow made to God, was only to colour over his Treason, ver. 10. When ye hear the sound of the Trumpet, ye shall [gap]ay, A[gap]al in reigns. When any wicked Action is baptised with the name of Religion, this is taking Gods Name in vain. Herein the Pope is guilty highly when he sends out his B[gap]lls of Excommunication or Curses against the Christians, he begins with In nomine Domini: In the name of God. What a provoking Sin is this! I[gap] is to do the Devi[gap]s work, and put Gods name to it.

IX. We t[gap]ke God Name in vain, when we use our Tongues any way to the Dishonour of Gods Name, as when we use Railing, or Curse in our Passions: Especially when we wi[gap]h a Curse upon our selves, if a thing be not so, when we know it to be false. I have read of one who wished his Body might rot if that which he said was not true; and soon after his Body rotted, and he became a loathsom Spectacle.

X. We take Gods Name in vain, by Rash and Unlawful Vows. There is a good Vow, when a Man binds himself by Vow to do that which the Word binds him to; as if he be Sick, he Vows if God restore him, he will live a more strict holy Life, Psal. 66.13. I will pay thee my vows, which my lips have uttered when I was in trouble. But Voveri non debet quod Deo displicet: Such a Vow should not be made, as is displeasing to God: As to vow voluntary Poverty, as your Friers; or to vow to live in Nunneries. Iephtha's Vow was rash and unlawful; he vowed to the Lord [gap]o Sacrifice that to him which he met with next, and it was his Daughter, Iudges 11.31. He did ill to make the Vow, and worse to keep it: He became guilty of the Breach of the Third and Sixth Commandment.

XI. When we speak evil of God, now we take his name in vain, Numb. 21.5. They spake against God. Quest. How do we speak against God? Resp. When we murmur at his Providences, as if he had dealt hardly with us. Murmuring is the accusing of Gods Justice, Gen. 18.25. Shall not the Iudge of all the earth do right? Murmuring springs from a bitter Root, it comes from Pride and Discontent: It is a Reproaching of God, and an high taking his name in vain. It is such a Sin as God cannot [gap]ear, Numb. 14.27. How long shall I bear with this people that murmur against me?

XII. And lastly, We take Gods name in vain when we falsifie our Promise. To say, if God spare us life we will do this, and never intend it. Our Promise should be Sacred and Inviolable; but if we make no reckoning to make a Promise, and mention Gods name in it, yet never intend to keep it, it is a double Sin, it is telling a Lye, and taking Gods name in vain. I should come now to the Affirmative implied▪ But hereafter—

Use. Take heed of taking Gods name in vain any of these ways. Remember this Commination or Threatning in the Text, The Lord will not hold him guiltless. Here is a Meiosis, less is said and more intended: He will not hold him guiltless, that is, he will be severely avenged on such an one. The Lord will not hold him guiltless. Here the Lord speaks after the manner of a Judge who holds the Court of Assize. The Judge here is God himself, the Accusers Satan and a Mans own Conscience: The Matter of Fact is, Taking Gods name in vain; and the Malefactor

accused is found guilty and Condemned, The Lord will not hold him guiltless. Methinks these words, The Lord will not hold him guiltless, may set a Lock upon our Lips, and make us afraid of speaking any thing that may redound Dishonour upon God, or may be a taking his Name in vain. The Lord will not hold him guiltless: It may be Men may hold such Guiltless, when they Curse, Swear, speak Irreverently of God: Men may hold them Guiltless, let them alone, not punish them. If one takes away anothers good Name, he shall be sure to be punished; but if he takes away Gods good Name, where is he that doth punish him? He that Robs anothers Goods, shall be put to Death; but he that Robs God of his Glory, by Oaths and Curses, he is spared; but God himself will take the Matter into his own hand, and he will punish him who takes his Name in vain.

1. Sometimes God punisheth Swearing and Blasphemy in this Life. 1. Swearing. In the Country of Samurtia, there arose a Tempest of Thunder and Lightning: A Soldier burst forth into Swearing, but the Tempest tearing up a great Tree by the Roots, it fell upon him and crushed him to pieces. The German History relates of a Youth who was given to Swearing, and did use to invent new Oaths; the Lord sent a Canker into his Mouth, which did eat out his Tongue, whereupon he died. 2. Blasphemy. He who did Blaspheme God, the Lord caused him to be stoned to death, Lev. 24.11, 23. The Israelitish womans Son blasphemed the name of the Lord and cursed. And Moses spake to the People of Israel, that they should bring forth him that had cursed, and stone him with stones. Olympias an Arian Bishop, Reproached and Blasphemed the Sacred Trinity; whereupon he was suddenly stricken with three Flashes of Lightning which burned him to Death. Felix, an Officer of Iulian, seeing the Holy Vessels which were used in the Sacrament, said in Scorn of Christ, See what precious Vessels the Son of Mary is served withall. Soon after he was taken with a Vomiting of Blood out of his Blasphemous Mouth, whereof he died.

2. Or if God should not execute Judgment on the Profaners of his Name in this Life, yet their Doom is to come; God will not remit their Guilt, but deliver them to Satan the Goaler, to torment them for ever. If God justifie a Man, who shall condemn him? but if God condemn him, who shall justifie him? If God lay a Man in Prison, where shall he get Bail or Main-prize? God will take his full blow at the Sinner in Hell, Heb. 10.31. It is a fearful thing to fall into the hands of the living God.

EXOD. XX.8. Remember the Sabbath-Day to keep it Holy. Six Days shalt thou labour, and do all thy Work. But the Seventh Day is the Sabbath of the Lord thy God: in it thou shalt not do any Work, thou, nor thy Son, nor thy Daughter, thy Man-Servant, nor thy Maid-servant, nor thy Cattel, nor thy Stranger that is within thy Gates. For in Six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day: Wherefore the Lord blessed the Sabbath-Day, and hallowed it.

This Commandment was engraven in Stone by God's own Finger, and it will be our Comfort to have it engraven in our Hearts.

The Sabbath-Day is set apart for God's Solemn Worship, it is God's Enclosure, and it must not be alienated to common Uses. The Lord hath set a Preface before this Commandment, he hath put a Memento to it, Remember, to keep the Sabbath-Day holy. This Word Remember, shows, that we are apt to forget Sabbath-Holiness, therefore we need a Memorandum to put us in mind of sanctifying this Day.

I shall explain the Words.

• I. Here is a Solemn Command, Remember the Sabbath-Day to keep it holy.

• II. Many Cogent Arguments to induce us to observe the Command.

I. In the Command, 1. The Matter of it, viz. The sanctifying of the Sabbath, which Sabbath-Sanctification consists in two things.

First, In resting from our own Works.

Secondly, In a Conscientious Discharge of our Religious Duties.

2. The Persons to whom the Command of sanctifying the Sabbath is given, (1.) Either Superiours, and they are 1st. More Private, as Parents and Masters. Or, 2ly. More Publique, as Magistrates. Or, (2.) Inferiours. First, Natives, as Children and Servants, Thy Son and thy Daughter, thy Man-Servant and thy Maid Servant. Secondly, Foreigners, The Stranger that is within thy Gates.

II. The Cogent Arguments to obey this Command of keeping Holy the Sabbath, 1. From the Rationality of it —Six Days shalt thou labour, and do all thy Work: As if God had said, I am not an hard Master, I do not grutch thee time to look after thy Calling, and to get an Estate. I have given thee Six Days, Six to do all thy Work in, and have taken but one Day for my self: I might have reserved Six Days for my self, and allowed thee but one; but I have given thee Six Days for the Works of thy Calling, and have taken but One Day for my own Service; therefore it is equal and rational, that thou shouldst set this Day in a special manner apart for my Worship.

2. The Second Argument is taken from, 2ly. The Iustice of it. The Seventh Day is the Sabbath of the Lord thy God: As if God had said, The Sabbath-Day is my Due, I challenge a special Right in it, and none hath any thing to do to lay claim to it. He who robs me of THIS DAY, and puts it to common Uses, is a Sacrilegious Person, he steals from the Crown of Heaven, and I will in no wise hold him guiltless.

3. The Third Argument for sanctifying the Sabbath, is taken from God's own Pattern, he rested the Seventh Day. As if the Lord should say, Will not you follow my Pattern? Having finished all my Works of Creation, I rested the Seventh Day. So you having done all your Secular Work on the Six Days, you should now cease from the Labour of your Calling, and Dedicate the Seventh Day to the Lord as a Day of Holy Rest.

4. The Fourth Argument for Sabbath-Sanctification, is taken ab Vtili, from the Benefit which redounds from a Religious Observation of the Sabbath. The Lord blessed the Seventh-Day and hallowed it: It is not only a Day of God's Benediction, God did not only appoint the Seventh-Day, but he blessed the Seventh Day. The Sabbath-Day is not only a Day of Honour to God, but a Day of Blessing to us; it is not only a Day wherein we give God Worship, but a Day wherein he gives us Grace; on this Day a Blessing drops down from Heaven. This is a great Argument

for the keeping the Sabbath-Day Holy: God is not benefited by it, we cannot add one Cubit to his Essential Glory; but we our selves are advantaged: The Sabbath-Day religiously observed, entails a Blessing upon our Souls, our Estate, our Posterity. As the not keeping this Day Holy brings a Curse, Ier. 17.27. God curseth a Man's Blessings, Mal. 2.2. The Bread which he eats is poysoned with a Curse: So the Conscientious Observation of the Sabbath, brings all manner of Blessings with it. These are the Arguments to induce Sabbath-Sanctification. And so I have divided the Commandment into its several Parts, and explained the Sence of it.

The thing I would have you observe is, That this Commandment about keeping the Sabbath, was not abrogated with the Ceremonial Law, but it is purely Moral, and the Observation of the Sabbath is to be continued to the end of the World. Where can we show that God hath given us a Discharge from keeping one Day in seven? So that I say, this fourth Commandment is Moral, and obligeth Christians to the perpetual Commemoration and Sanctification of the Sabbath.

Quest. Why God hath appointed a Sabbath?

Ans. 1. In respect of Himself; it is requisite that God should reserve one Day in Seven for his own immediate Service, that hereby he might be acknowledged to be the great Plenipotentiary or Sovereign Lord, who hath Power over us both to command Worship, and appoint the Time when he will be worshipped.

2. In respect of Vs. The Sabbath-day makes for our Interest, it promotes Holiness in us. The business on the Week-Day makes us too forgetful of God and our Souls; the Sabbath brings God into our Remembrance. When the Dust of the World falling hath clogg'd the Wheels of our Affections, that they would scarce move towards God, the Sabbath comes and oyls the Wheels of our Affections, and now they move swiftly in Religion: Therefore God hath appointed a Sabbath to ripen our Holiness. On this Day the Thoughts contemplate Heaven, the Tongue speaks of God, and is as the Pen of a ready Writer; now the Eyes drop Tears, now the Soul burns in Love. When the Heart was all the Week frozen, now on the Sabbath it is melted with the Word. The Sabbath is a Friend to Religion, it files off the Rust of our Graces, it is a Spiritual Jubilee wherein the Soul is set to converse with its Maker.

I should in the next place show you the Modus, or Manner how we should keep the Sabbath-Day Holy. But before I come to that, I shall propound a great Question, viz.

Of the Commandments. (3)

Qu. How comes it to pass that we do not keep the Seventh Day Sabbath, as it was in the Primitive Institution, but have changed it to another Day?

Ans. The old Seventh-day Sabbath (which was the Jewish Sabbath) is abrogated, and in the room of it, the first Day of the Week, which is the Christian Sabbath, succeeds. The Morality or Substance of the Fourth Commandment, doth not lie in keeping the Seventh Day precisely, but in keeping one Day in Seven, which God hath appointed.

Qu. But how comes the First Day in the Week to be substituted in the room of the Seventh Day?

Ans. Not by Ecclesiastical Authority. The Church (saith Mr. Perkins) hath no power to Ordain a Sabbath. But,

1. The Change of the Sabbath from the Last Day of the Week to the First, was by Christ's own Appointment. Christ is Lord of the Sabbath, Mark 2.28. And who shall appoint a Day, but he who is Lord of it? He made this Day, Psalm 118.24. This is the Day which the Lord hath made. Arnobius and the Current of Expositors understand it of our Christian Sabbath, and it is called [gap], the Lords Day, Rev. 1.10. As it is called the Lord's Supper, because of the Lords instituting the Bread and Wine, and setting it apart from a common Use to a more special and Sacred Use: So it is called the Lords Day, because of the Lord's Instituting it, and setting it apart from common Days to his special Worship and Service. Christ arose on the First Day of the Week out of the Grave, and appeared twice on this Day to his Disciples, Iohn 20.19, 26. which was to intimate to the Disciples (saith Austin and Athanasius) that he transferred the Jewish Sabbath to the Lord's Day.

2. The keeping of the First Day, (which is the Lord's Day) was the Practice of the Apostles, 1 Cor. 16.2. Acts 20.7. On the first Day of the Week, when the Disciples came together to break Bread, Paul Preached to them. Here was both Preaching and Breaking of Bread on this Day. Austin, and Innocentius, and Isidore, make the keeping of our Gospel-Sabbath to be an Apostolical Sanction, and affirm that by Vertue of the Apostles Practice, this Lord's Day is to be sequestred and set

apart for Divine Worship. What the Apostles did, they did it by Divine Authority, for they were inspired by the Holy Ghost.

3. Besides, the Primitive Church had the Lord's Day, which we now Celebrate in High Estimation. It was a great Badge of their Religion to observe this Day. Ignatius the most ancient Father, who lived in the time of St. Iohn the Apostle, hath these Words, Let every one that loveth Christ, keep holy the First Day of the Week, the Lord's Day. This Day hath been observed by the Church of Christ above Sixteen Hundred Years, as Learned Bucer notes. Thus you see how the Seventh-day Sabbath comes to be changed to the First-day Sabbath.

Now there is a Grand Reason for changing of the Jewish Sabbath to the Lord's Day, because this puts us in Mind of the Mystery of our Redemption by Christ. The Reason why God did institute the Old Sabbath, was, Because God would have it kept as a Memorial of the Creation: But the Lord hath now brought the First Day of the Week in the room of it, in memory of a more Glorious Work than Creation, and that is Redemption.

Great was the Work of Creation, but greater was the Work of Redemption. As it was said, Hag. 2.9. The Glory of the Second Temple was greater than the Glory of the First Temple: So the Glory of the Redemption was greater than the Glory of the Creation. Great Wisdom was seen in the curious making us, but more miraculous Wisdom in saving us. Great Power was seen in bringing us out of nothing, but greater Power in helping us when we were worse than nothing. It cost more to redeem us than to create us. In the Creation there was but speaking a Word, Psal. 148.5. In the Redeeming us there was shedding of Blood, 1 Pet. 1.18, 19. The Creation was the Work of God's Fingers, Psal. 8.3. Redemption was the Work of his Arm, Luke 1.5. In the Creation▪ God gave us our selves, in the Redemption he gave us Himself: By Creation we have a Life in Adam, by Redemption we have a Life in Christ, Col. 3.3. By Creation we had a right to an Earthly Paradise, by Redemption we have a Title to an Heavenly Kingdom. So that well might Christ change the Seventh Day of the Week into the First, because this Day puts us in mind of our Redemption, which is a more glorious Work than the Creation.

Vse. The Use I shall make is, That we should have this Christian Sabbath we now Celebrate in high Veneration. The Jews call'd the Sabbath, Desiderium Dierum, The Desire of Days, and the Queen of Days. It is a Day of sweet Rest. This Day we must call a Delight, the Holy of the Lord, Honourable, Isa. 58.13. Mettal that hath the King's Stamp upon it is Honourable, and of great value. God hath set his Royal Stamp upon the Sabbath: It is the Sabbath of the Lord, this makes it Honourable. This Day we should look upon as the best Day in the Week. What the Phoenix is among the Birds, what the Sun is among the Planets, that the Lord's Day is among other Days. This is the Day which the Lord hath made, Psal. 118.24. God hath made all the Days, but he hath blessed this. As Iocob got the Blessing from his Brother, so the Sabbath hath got the Blessing from all the other Days in the Week. The Sabbath is a Day in which we converse in a special manner with God. The Jews call'd the Sabbath, Dies Lucis, A Day of Light; on this Day the Sun of Righteousness shines upon the Soul. The Sabbath is the Market-day of the Soul, the Cream of Time; this is the Day of Christ's rising out of the Grave, and the Holy Ghosts descending upon the Earth. This Day is perfum'd with the sweet Odour of Prayer, which goes up to Heaven as Incense. This Day the Manna falls, that Angels Food; this is the Soul's Festival Day; on this Day all the Graces act their Part: The other Days of the Week are most employed about Earth, this Day about Heaven: Then you gather Straw, now Pearl. Now Christ takes the Soul up into the Mount, and gives it transfiguring Sights of Glory. Now Christ leads his Spouse into the Wine-Cellar, and displays the Banner of his Love; now he gives her his Spiced Wine, and the Iuice of the Pomegranate, Cant. 8.2. The Lord doth usually reveal himself more to the Soul on this Day. The Apostle Iohn was in the Spirit on the Lord's Day, Revel. 1.10. He was carried up in Divine Raptures towards Heaven. This Day a Christian is in the Altitudes, he walks with God, and takes as it were a turn with him in Heaven, 1 Ioh. 1.3. On this Day holy Affections are quickened: The Stock of Grace is improved, Corruptions are weakened. On this Day Satan falls like Lightning before the Majesty of the Word. Christ wrought most of his Miracles upon the Sabbath: So he doth now. The dead Soul is raised; the Heart of Stone is made Flesh. How should this Day be highly esteemed, and had in Reverence! This Day is more precious than Rubies, God hath anoynted this Day with the Oyl of Gladness above its Fellows. On the

Sabbath we are doing Angels Work, our Tongues are tuned to God's Praises. This Sabbath on Earth is a Shadow and Type of that Glorious Rest and Eternal Sabbath we hope for in Heaven, when God shall be the Temple, and the Lamb shall be the Light of it, Rev. 21.22, 23.

EXOD. XX.9, 10. Six Days shalt thou labour and do all thy Work, but the Seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of Work, &c.

Six Days shalt thou labour—God would not have any live out of a Calling; Religion seals no Warrant for Idleness. 'Tis as well a Duty to labour Six Days, as to keep Holy Rest on the Seventh Day; Six Days shalt thou labour. 2 Thess. 3.11. We hear there are some among you walking Disorderly, [gap], working not at all. Now them that are such we command and exhort by our Lord Iesus, that with Quietness they work and eat their own Bread. A Christian must not only mind Heaven, but his Calling. While the Pilot hath his Eye to the Star, he hath his Hand to the Stern. Without labour the Pillars of a Common-wealth will dissolve, and the Earth will be like the Sluggards Field, over-run with Briars, Prov. 24.31. Adam in Innocency, tho he was the Monarch of the World, yet God would not have him idle, but he must dress and till the Ground, Gen. 2.15. Piety doth not exclude Industry. Six Days shalt thou labour. Standing Water putrifies. The Inanimate Creatures are in Motion: The Sun goes its Circuit, the Fountain runs, the Fire sparkles: And Animate Creatures; Solomon sends us to the Ant and Pismire to learn Labour, Prov. 6.6. Chap. 30.35. The Bee is the Emblem of Industry; some of the Bees trim the Honey, others work the Wax, others frame the Comb, others lie Sentinel at the Door of the Hive to keep out the Drone. And shall not Man much more inure himself to labour? That Law in Paradise was never yet repealed, In the Sweat of thy Brows shalt thou eat Bread, Gen. 3.19. Such Professors are to to be disliked, who talk of living by Faith, but live out of a Calling. They are like the Lillies which toil not, neither do they spin, Mat. 6.28. 'Tis a Speech of Holy and Learned Mr. Perkins, Let a Man be endued with excellent Gifts, and hear the Word with Reverence, and receive the Sacrament, yet if he practise not the Duties of his Calling, all is but Hypocrisie. What is an idle Person good for? What benefit is there of a Ship that lies always on the shore? Or of Armour that hangs up and rusts? To live out of a Calling, exposeth a Person to Temptation. Melancton calls Idleness Balneum Diaboli, the Devil's Bath, because he bathes himself with delight in an idle Soul. We do not use to sow Seed in ground when it lies fallow; but Satan sows most of his Seed of Temptation in such Persons as lie fallow, and are out of a Calling. Idleness is the Nurse of Vice. Seneca an Heathen could say, Nullus mihi per Otium Dies exit: No Day passeth me without some labour. An idle Person stands for a Cypher in the World, and God writes down no Cyphers in the Book of Life. We read in Scripture of eating the Bread of Idleness, Prov. 31.27. and drinking the Wine of Violence, Prov. 4.17. It is as well a sin to eat the Bread of Idleness, as to drink the Wine of Violence. An idle Person can give no account of his Time. Time is a Talent to trade with, both in our Particular and General Calling. The slothful Person hides his Talent in the Earth, he doth no good, his Time is not lived but lost. An idle Person lives unprofitably, he cumbers the ground: God calls the slothful Servant wicked, Mat. 25.26. Thou wicked and slothful Servant. Draco, whose Laws were written in Blood, deprived them of their Life, who would not work for their Living. In Hetruria they caused such Persons to be banished. Idle Persons live in the Breach of this Commandment, Six Days shalt thou labour: Let them take heed they be not banished Heaven. A Man may as well go to Hell for not working in his Calling, as for not Believing. So I pass to the next.

But The Seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work.

Having spoken already of the Reasons of sanctifying the Sabbath, I come now to that Question:

Quest. In what manner we are to sanctifie the Sabbath?

Resp. 1. Negatively, we must do no Work in it; that is expressed in the Commandment, In it thou shalt do no manner of Work. God hath enclosed this Day for himself, therefore we are not to lay it common by doing any Civil Work. As Abraham when he went to sacrifice, left his Servant and the Ass at the bottom of the Hill, Gen. 22.5. So when we are to Worship God this Day, we must leave all worldly business behind,

leave the Ass at the Bottom of the Hill. And as Ioseph when he would speak with his Brethren, thrust out the Egyptians; so when we would converse with God this Day, we must thrust out all earthly Employments. The Lord's Day is a Day of Holy Rest, all secular Works must be forborn and suspended, it is a prophaning the Day. N[gap]hem. 13.15. In these days saw I in Iudah some treading Wine-presses on the Sabbath, and bringing in Sheaves, as also Wine-Grapes and Figs, and all manner of Burdens which they brought into Ierusalem on the Sabbath-day, and I testified against them. Thou I contended with the Nobles of Iudah, and said to them, What evil thing is this that ye do, and prophane the Sabbath-Day. It is Sacriledge to rob that Time for Civil Work, which God hath Dedicated and set apart for his Worship. He that converts any time of the Sabbath to worldly business, is a worse Thief than he who robs on the High-way; for such a Thief does but rob Man, but this Thief robs God, he robs him of his Day. The Lord forbad Manna to be gathered on the Sabbath, Exod. 16. One would think that might have been dispens'd with; for Manna was the Staff of their Life; and the time when Manna fell was early, between Five and Six in the morning; so that they might have gathered it betimes, and all the rest of the Sabbath they might have employed in God's Worship: And besides, they needed not to have taken any great Journey for Manna, for it was but stepping out of their Doors, and it fell about their Tents; yet they might not gather Manna on the Sabbath; and but for purposing to gather it, God was very angry, Exod. 16.27, 28. There went out some of the People on the Seventh Day to gather, and they found none, and the Lord said, How long refuse ye to keep my Commandments and my Laws? Surely the anoynting Christ when he was dead was a commendable Work; but Mary Magdalen, and Mary the Mother of Iames, tho' they had prepared sweet Oyntments to anoint the dead Body of Christ, yet they came not to the Sepulchre to embalm him till the Sabbath was past, Luke 23.56. They rested on the Sabbath-day, according to the Commandment. The Hand cannot be busied on the Lord's Day, but the Heart will be defiled. The very Heathens by the Light of Nature would not do any Secular Work, in that time which they had set apart for the Worship of their False Gods. Clem. Alexandrinus reports of one of the Emperors of Rome, that on the Day of set Worship for his Gods, he did forbear Warlike Affairs, and did spend that time in his Devotion. To do servile Work on the Sabbath, shows an irreligious Heart, and highly affronts God. To work servile Work this Day, is to follow the Devils Plough; it is to debase the Soul. God hath made this Day on purpose to raise the Heart up to Heaven, to converse with God, to do Angels Work; and to be employed in earthly Work, is to degrade the Soul of it's Honour. God will not have his Day intrenched upon, or defiled in the least thing. The Man that gathered sticks on the Sabbath, God would have him stoned, Numb. 15. One would think that a small thing, to pick a few sticks to make a Fire; but God would not have his Day violated in the smallest matters. Nay, that Work which had a reference to a religious Use, might not be done on the Sabbath, as the hewing of stones for the building of the Sanctuary: Bezaleel, who was to cut the stones, and carve the Timber out for the Sanctuary, yet he must forbear it on the Sabbath, Exod. 31.15. A Temple is the place of God's Worship, but it were a sin to build a Temple upon the Lord's Day. This is keeping the Sabbath-day holy Negatively, in doing no servile Work. Yet Caution: Not but that Works of Necessity and Charity may be done on this day. God in these cases will have Mercy and not Sacrifice.

1. 'Tis lawful to take the necessary Recruits of Nature: Food is to the Body as Oyl to the Lamp.