Of the Commandments. (4) to Of the Commandments. (6)

Of the Commandments. (4)

2. 'Tis lawful to do Works of Mercy, as helping our Neighbour when either Life or Estate are in Danger. Herein the Jews were too nice and precise, they would not suffer Works of Charity to be done on the Sabbath. If a Man were sick, they thought on this day they might not use means for his Recovery. Christ chargeth them with this, that they were angry that he had wrought a Cure on the Sabbath, Iohn 7.23. If an House were on Fire, the Jews thought they might not bring Water to quench it. If a Vessel did run, they thought that on this day they might not stop it. These were righteous overmuch. Here was seeming Zeal, but it wanted Discretion to guide it. But unless in these two Cases of Necessity and Charity, all secular Work is to be suspended and laid aside on the Lord's Day: In it thou shalt do no manner of work; which justly doth arraign and condemn many among us, who do too much foul their Fingers with Work on this Day. Some in dressing great Feasts, others in opening their Shop-doors and selling Meat on the Sabbath, which I have seen. The Mariner will not set to Sea but on the Sabbath,

and so runs full Sail into the Breach of this Commandment. Others work on this Day, tho privately. They put up their Shop-windows, but follow their Trade within doors: But tho they think to hide their sin under a Canopy, God sees it. Psal. 139.7. Whither shall I go from thy Presence? ver. 12. The Darkness hideth not from thee. These Persons do profane this Day, and God will have an Action of Trespass against them.

2. Positively. We keep the Sabbath-day holy by Consecrating and Dedicating this Day to the Service of the High God. 'Tis good to rest on the Sabbath-day from the works of our Calling: But if we rest from Labour, and do no more, the Ox and the Ass keep the Sabbath as well as we, for they rest from Labour. We must dedicate the Day to God, we must not only keep a Sabbath, but sanctifie a Sabbath. This Sabbath-sanctification consists in two things.

• I. The solemn Preparation for it.

• II. The sacred Observation of it.

1. The solemn Preparation for it. If a Prince were to come to your House, what Preparation would you make for his Entertainment? Sweep the House, wash the Floor, adorn the Room with the richest Tapestry and Hangings, that there might be something suitable to the state and dignity of so great a Person. On the blessed Sabbath God intends to have sweet Communion with you; he seems to say to you as Christ to Zaccheus, Luke 19.5. Make hast and come down, for this day I must dine with you. Now what Preparation should you make for the entertaining this King of Glory! Now this Preparation for the Sabbath is, First, When the Evening of the Sabbath approacheth, sound a Retreat, call your Minds off from the World, and summon your Thoughts together to think of the great Work of the Day opproaching. Secondly, Purge out all unclean Affections, which may indispose you for the Work of the Sabbath. Evening-Preparation will be like the tuning of the Instrument, it will fit the Heart the better for the Duties of the Sabbath ensuing.

2. The sacred Observation of it, touching which these things are to be practised.

(1.) Rejoyce at the approach of this Day, as being a Day wherein we have a Prize for our Souls, and enjoy much of God's Presence, Ioh. 8.56. Abraham saw my day and rejoyced. So when we see the Light of a Sabbath shine we should rejoyce. Isa. 58.13. Thou shalt call the Sabbath a delight: This is the Queen of Days, which God hath Crowned with a Blessing. As there was one Day in the Week on which God did rain Manna twice as much as upon any other Day, so God rains down the Manna of Heavenly Blessings twice as much on the Sabbath, as on any other. This is the Day wherein Christ carries the Soul into the House of Wine, and displays the Banners of Love over it. Now the Dew of the Spirit falls on the Soul, whereby it is revived and comforted. How many may write the Lord's day the day of their New Birth! This day of Rest is a Pledge and Earnest of that Eternal Rest in Heaven; and shall not we rejoyce at the approach of it? That day on which the Sun of Righteousness shines, should be a day of Gladness.

(2.) Get up betimes on the Sabbath-morning. Christ rose early on this day before the Sun was up, Iohn 20.1. Did Christ rise early to save us, and shall not we rise early to worship and glorifie him? Psal. 63.1. Early will I seek thee. Can we be up betimes on other days? The Husbandman is early at his Plough, the Traveller riseth early to go his Journey, and shall not we, when we are on this day travelling to Heaven? Certainly did we love God as we should, we would rise on this day betimes, that we may meet with him whom our Soul loveth. Such as sit up late at work on the Night before, will be so buried in sleep, that they will hardly be up betimes on a Sabbath-morning.

(3.) Having dressed our Bodies, we must dress our Souls for the hearing of the Word. As the People of Israel were to wash themselves before the Law was delivered to them, Exod. 19.10. so we must wash and cleanse our Souls, and that is by Reading, Meditation and Prayer.

I. By Reading the Word. The Word is a great means to sanctifie the Heart, and bring it into a Sabbath-frame, Iohn 17.17. Sanctifie them through thy truth, &c. And read the Word not carelesly, but with seriousness and affection; it is the Oracle of Heaven, the Well of Salvation, the Book of Life. David for the preciousness of God's Word esteemed it above Gold, and for the sweetness above Honey, Psal. 19.10. By reading the Word aright, our Hearts when they are dull are quickened, when they are hard are mollified, when cold and frozen are

enflam'd, and we can say as the Disciples, Did not our Hearts burn within us? Some step out of their Bed to hearing. The Reason why many get no more good on a Sabbath by the Word Preached, is because they did not break Fast with God in the Morning by the Reading of his Word.

II. Meditation. Get upon the Mount of Meditation, and so converse with God. Meditation is the Soul's retiring of its self, that by a serious and solemn thinking upon God the Heart may be raised up to Divine Affections.

Meditation is a Work fit for the Morning of a Sabbath. Meditate on Four things.

(1.) On the Works of Creation. That is express'd here in the Commandment, The Lord made Heaven and Earth, the Sea, &c. The Creation is a Looking-glass, in which we see the Wisdom and Power of God gloriously represented. God produced this fair Structure of the World without any pre-existent Matter, and with a Word. Psal. 33.6. By the Word of the Lord were the Heavens made. The Disciples wondred that Christ could with a Word calm the Sea, Matth. 8.26. but it was far more with a Word to make the Sea. Let us on a Sabbath meditate on the Infiniteness of our Creator, look up to the Firmament, there we may see God's Glory blazing in the Sun, twinkling in the Stars; look into the Sea, there we may see God's Wonders in the Deep, Psal. 107.24. Look into the Earth, there we may behold the Nature of Minerals, the Power of the Load-stone, the Vertue of Herbs, and Beauty of Flowers: By meditating on these Works of Creation so curiously embroidered, we come to admire God, and praise him, Psal. 104.24. O Lord, how manifold are thy Works! in Wisdom hast thou made them all. By meditating on the Works of Creation we come to confide in God. He who can Create, can Provide; he that could make us when we were nothing, he can raise us when we are low. Psal. 124.8. Our Help stands in the Name of the Lord, who made Heaven and Earth.

(2.) Meditate on God's Holiness. Psal. 111.9. Holy and reverend is his Name. Hab. 1.13. Thou art of purer Eyes than to behold Iniquity. God is Essentially, Originally and Efficiently Holy: All the Holiness in Men and Angels is but a Chrystal Stream that runs from this Glorious Ocean. God loves Holiness because it is his own Image. A King cannot but love to see his own Effigies stamp'd on Coyn. God counts Holiness his Glory, and the most sparkling Jewel of his Crown. Exod. 15.11. Glorious in Holiness. Here is a Meditation fit for our first entrance into a Sabbath, God's Holiness: The Contemplation of this would work in us such a Frame of Heart as is suitable to an Holy God: It would make us then Reverence his Name, Hallow his Day: While we are musing of the Holiness of God's Nature, we begin to be transformed into his Likeness.

(3.) Meditate on Christ's Love in redeeming us, Rev. 1.5. Redemption exceeds Creation; the one is a Monument of God's Power, the other of his Love. Here is fit Work for a Sabbath. O the infinite stupendious Love of Christ in raising poor lapsed Creatures from a state of Guilt and Damnation!

1. That Christ who was God should die; That this Glorious Sun of Righteousness should be in an Eclipse, we can never enough admire this Love; no, not in Heaven.

2. That Christ should die for Sinners. Not sinful Angels, but sinful Mankind. That such Clods of Earth and Sin should be made bright Stars of Glory. O the amazing Love of Christ! This was Illustre amoris Christi mnemosynum.

3. That Christ should not only die for Sinners, but die as a Sinner. 2 Cor. 5.21. He was made sin for us. He who was among the Glorious Persons of the Trinity, was numbred among Transgressors, Isa. 53.12. Not that he had Sin, but he was like a Sinner, having our Sins imputed to him. Sin did not live in him, but it was laid upon him. Here was an Hyperbole of Love, enough to strike us into Astonishment.

4. That Christ should redeem us, when he could not look to gain any thing, or be at all advantaged by us. Men will not lay out their Mony upon a Purchase, unless it will turn to their Profit. But what Benefit could Christ expect in purchasing and redeeming us? We were in such a Condition, that we could neither deserve nor recompense Christ's Love.

First, We could not deserve it, for we were in our Blood, Ezek. 16.6. We had no Spiritual Beauty to tempt Christ. Nay, we were not only in our Blood, but we were up in Arms, Rom. 5.8. When we were Enemies, Christ died for us: When he was shedding his Blood, we were spitting our Poyson.

Secondly, As we could not deserve, so neither could we recompense Christ's Love. For,

1. After he had dy'd for us, we could not so much as love him, till he made us love him.

2. We could give Christ nothing in lieu of his Love. Rom. 11.35. Who hath first given to him? We were fallen to Poverty; if we have any Beauty, it is from Christ. Ezek. 16.14. Thou wert comely through my comeliness which I put upon thee. If we bring forth any good Fruit, it is not of our own Growth, it comes from Christ the True Vine, Hos. 14.8. From me is thy Fruit found. So that it was nothing but pure Love for Christ to lay out his Blood to redeem such as he could not expect to be really bettered by.

5. That Christ should die so willingly, Iohn 10.17. I lay down my Life. The Jews could not have taken it away, if he had not laid it down; he could have called to his Father for a Legion of Angels to be his Life-guard; but what needed that, when his Godhead could have defended him from all Assaults? But he laid down his Life: The Jews did not so much thirst for Christ's Death, as he thirsted for our Redemption; Luke 12.50. I have a Baptism to be baptized with, and how am I straitned till it be accomplished. Christ call'd his Sufferings a Baptism: He was to be baptiz'd and sprinkled with his own Blood, and Christ thought the time long before he suffered. [gap], How am I straitned till it be accomplished. Therefore to show Christ's willingness to die, his Sufferings is called an Offering, Heb. 10.10. By the offering of the Body of Iesus: His Death was a Free-will Offering.

6. That Christ should not grutch or think much of all his Sufferings, his being scourged and crucified, (we grutch him a light Service) but that he should be well contented with what he hath done; and if it were to do again, he would do it. Isa. 53.11. He shall see of the Travel of his Soul, and be satisfied. As the Mother, tho she hath had hard Labour, yet when she sees a Child brought forth, she doth not repent of her Pangs, but is well contented. So Christ, though he had Hard Travel upon the Cross, which put him into an Agony, yet he doth not think much, he is not troubled, but thinks his Sweat and Blood well bestowed, because he sees the Man-child of Redemption brought forth into the World. He shall see of the Travel of his Soul and shall be satisfied.

7. That Christ should make Redemption effectual to some, and not to others. Here is the Quintessence of Love. Tho there is a Sufficiency in Christ's Merit to save all, yet only some partake of its saving Vertue; all do not believe. Iohn 6.64. There are some of you that believe not. Christ doth not pray for all. Iohn 17.9. Some refuse Christ, Psal. 118.22. This is the Stone which the Builders refused. Others deride him, Luke 16.14. Others throw off his Yoak. Luke 19.14. We will not have this Man reign over us. So that all have not the benefit of Salvation by him. Herein appears the distinguishing Love of Christ, that the Vertue of his Death should reach some and not others. 1 Cor. 1.26. Not many wise Men after the Flesh, not many mighty, not many noble are called. That Christ should pass by many of Birth and Parts, and that the Lot of Free-Grace should fall upon thee; that he should sprinkle his Blood upon thee: [gap], the Depth of the Love of Christ.

8. That Christ should love us with such an entire transcendent Love. The Apostle calls it a Love which passeth knowledge, Eph. 3.19. That he should love us more than the Angels: He loves them as his Friends, Believers as his Spouse. He loves them with such a kind of Love as God the Father bears to him, Iohn 15.9. As the Father hath loved me, so have I loved you. O what an Hyperbole of Love doth Christ show in redeeming us!

9. That Christ's Love in our Redemption should be everlasting, Iohn 13.1. Having loved his own, he loved them, [gap], to the end. As Christ's Love is matchless, so endless: The Flower of Christ's Love is sweet, and that which makes it sweeter, it never dies. Christ's Love is Eterniz'd, Ier. 31.3. He will never divorce his Elect Spouse: The Failings of his People cannot quite take off his Love: They may eclipse his Love, not wholly remove it; their Failings may make Christ angry with them, but not hate them. Every Failing doth not break the Marriage-knot. Christ's Love is not like the Saints Love; sometimes they have strong Affections towards Christ, at other times the hot Fit is off, and they can find little or no Love stirring in them. But it is not so with Christ's Love to the Saints, it is a Love of Eternity. When the Sun-shine of Christ's Electing Love hath once risen upon the Soul, it never sets finally. Death may take away our Life from us, but not Christ's Love. Behold here a rare Subject on a Sabbath-morning to meditate upon. The Meditation of Christ's wonderful Love in Redeeming us, would work in us a Sabbath-Frame of Heart.

Of the Commandments. (5)

First, It would melt us into Tears for our Spiritual Vnkindnesses. That we should sin against so sweet a Saviour, that we should be no more affected with his Love, but requite Evil for Good. Like the Athenians, who notwithstanding all the good Service Aristides had done them, banished him out of their City. That we should grieve Christ with our Pride, rash Anger, our Unfruitfulness, Animosities, strange Factions: Have we none to abuse but our Friend? Have we nothing to kick against but the Bowels of a Saviour? Did not Christ suffer enough upon the Cross, but must we needs make him suffer more? Do we give him more Gall and Vinegar to drink? O, if any thing can dissolve the Heart in Sorrow, and broach the Eyes with Tears, 'tis dis-ingenuity and unkindness offered to Christ. When Peter thought of Christ's Love to him, how he had made him an Apostle, and reveal'd his Bosom-Secrets to him, and taken him to the Mount of Transfiguration, and that he should deny Christ, it broke his Heart with Sorrow, he went out and wept bitterly, Mat. 26.75. What a blessed thing is it to have the Eyes dropping Tears on a Sabbath! And nothing would sooner fetch Tears, than to meditate of Christ's Love to us, and our unkind Requitals.

Secondly, The Meditating on a Lord's Day Morning of Christ's Love, would kindle Love in our Hearts to Christ. How can we look on Christ bleeding and dying for us, and our Hearts not be warmed with Love to him? Love is the Soul of Religion, the purest Affection; it is not Rivers of Oyl, but Sparks of Love, that Christ values. And sure, as David said, While I was musing, the Fire burned, Psal. 39.3. So while we are musing of Christ's Love in redeeming us, the Fire of our Love would burn towards Christ; and then is a Christian in a Blessed Sabbath-Frame, when he is like a Seraphim burning in Love to Christ.

(4.) On a Sabbath-morning meditate on the Glory of Heaven. Heaven is the Extract and Quintessence of Happiness. It is called a Kingdom, Mat. 25.34. A Kingdom for it's Riches and Magnificence: It is set out by Precious Stones, Gates of Pearl, Rev. 21. There is all that is truly Glorious, transparent Light, perfect Love, unstained Honour, unmixed Joy; and that which crowns the Joy of the Celestial Paradise, is Eternity. Suppose Earthly Kingdoms were more glorious than they are, their Foundations of Gold, their Walls of Pearl, their Windows of Saphire, yet they are corruptible: But the Kingdom of Heaven is Eternal, those Rivers of Pleasure run for evermore, Psalm 16.11. And that wherein the Essence of Glory consists, and makes Heaven to be Heaven, is the immediate Sight and Fruition of the Blessed God. Psal. 17.15. When I awake I shall he satisfied with thy likeness. O think of this Ierusalem above! This is proper for a Sabbath.

1. The meditation of Heaven would raise our Hearts above the World. O how would these things disappear and shrink into nothing, if our Minds were mounted above the Visible Orbs, and we had a Prospect of Glory!

2. How would the Meditation of Heaven make us Heavenly in our Sabbath-Exercises▪ It would quicken Affection, it would add Wings to Devotion, it would make us to be in the Spirit on the Lord's Day, Rev. 1.10. How vigorously doth he serve God, who hath a Crown of Glory always in his Eye!

III. We dress our Souls on a Sabbath-Morning, by Prayer. Mat. 6.6. When thou Prayest, enter into thy Closet, &c. Prayer sanctifies a Sabbath.

(1.) The things we should pray for on the Morning of a Sabbath.

1. Beg a Blessing upon the Word which is to be Preached, that it may be a Savour of Life to us, that by it our Minds may be more Illuminated, our Corruptions more weakned, our Stock of Grace more encreased. Pray that God's special Presence may be with us, that our Hearts may burn within us while God speaks. Pray that we may receive the Word into meek humble Hearts, James 1.22. That we may submit to it, and bring forth the Fruits of it. Nor should we only Pray for our selves, but for others.

First, For him who dispenseth the Word; that his Tongue may be touched with a Coal from God's Altar; That God would warm his Heart, who is to help to warm others. Your Prayers may be a means to quicken the Minister. Some complain, they find not that Benefit by the Word Preached. Perhaps they did not Pray for their Minister as they should. Prayer is like the whetting and sharpening of an Instrument, which makes it cut the better.

Secondly, Pray with and for your Family: Yea, Pray for all the Congregations that meet this Day in the Fear of the Lord, that the Dew of the Spirit may fall with the Manna of the Word, that some Souls may be converted, and others strengthened, and that Gospel-Ordinances may be continued, and have no Restraint

put upon them. These are the things we should pray for. The Tree of Mercy will not drop its Fruit, unless it be shaken by the Hand of Prayer.

(2.) The Manner of our Prayer. It is not enough to say a Prayer, to pray in a dull cold manner, which teacheth God to deny; but we must Pray with Reverence, Humility, Hope in God's Mercy, Fervency, Luke 22.44. Christ Pray'd [gap], more earnestly. And that we may pray with more Fervency, we must Pray with a Sense of our Wants. He who is pinched with Want, will be earnest in craving an Alms. He Prays most Fervently, who Prays most Feelingly. This is to sanctifie the Morning of a Sabbath, and it is a good Preparatory for the Word Preached. When the Ground is broken up by the Plough, now it is fit to receive the Seed. When the Heart hath been broken by Prayer, now it is fit to receive the Seed of the Word Preached. Thus you see how to dress your Souls on a Sabbath-morning. There are other Duties remaining.

EXOD. XX.10.

IV. Having thus dressed your Souls in a Morning, for the further Sanctification of the Sabbath, address your selves to the Hearing of the Word Preached.

(1.) And when you are set down in your Seat,

1. Lift up your Eyes to Heaven for a Blessing upon the Word to be dispensed. For, you must know the Word Preach'd doth not work as Physick, by its own inherent Vertue, but by a Vertue from Heaven, and the Co-operation of the Holy Ghost. Therefore put up a short Ejaculatory Prayer for a Blessing upon the Word, that it may be made effectual to you.

(2.) The Word being begun to be Preach'd, set your selves in a right manner:

1. With Reverence and Holy Attention. Acts 16.14. A certain Woman named Lydia attended unto the things that were spoken of Paul. Constantine the Emperor was noted for his Reverend Attention to the Word. Luke 19.48. Christ taught daily in the Temple: And all the People were attentive to hear him, [gap], in the Greek, They hung upon his Lip. Could we tell Men of a Rich Purchase, they would diligently attend: And shall they not much more, when the Gospel of Grace is Preaching to them? Now that we may sanctifie and hallow the Sabbath by attentive Hearing, take heed of two things:

• I. Distraction in Hearing.

• II. Drowsiness in Hearing.

I. Distraction. 1 Cor. 7.35. That ye may attend upon the Lord without Distraction. It is said of St. Bernard, That when he came to the Church-Door, he would say, Stay here all my Earthly Thoughtt. So should we say to our selves, when we are at the Door of God's House, Stay here all my worldly Cares, and wandring Cogitations, I am now going to hearken what the Lord will say to me. Distraction hinders Devotion. Distraction in Hearing is, when the Mind is tossed with vain Thoughts, and diverted from the Business in hand. 'Tis hard to make the Quicksilver Heart fix. St. Hierom complained of himself, Some times (saith he) when I am about God's Service, per Porticus deambulo, I am walking in the Galleries, and sometimes casting up Accounts. So oft in hearing of the Word the Thoughts dance up and down; and when our Eye is upon the Minister, our Mind is upon other things. Distracted Hearing is far from sanctifying the Sabbath. It must needs be very hainous to give way to vain Thoughts at this time, because when we are hearing the Word, we are now in God's Special Presence. To do any Treasonable Action in the King's Presence, is high Impudence. Ier. 23.11. Yea, in my House have I found their Wickedness. So may the Lord say, In my House, while they are hearing of my Word, I have found Wickedness; they have wanton Eyes, and their Soul is set on Vanity. This inhanceth and aggravates the sin.

Qu. Whence do these roving distracted Thoughts in hearing come?

Answ. 1. Partly from Satan. The Devil is no Recusant, he will be sure to be present in our Assemblies: If he cannot hinder us from hearing, he will hinder us in hearing. Iob 1.6. When the Sons of God came to present themselves before the Lord, Satan came also among them. The Devil sets vain Objects before the Fancy to cause a Diversion. Satan's great Design is to render the Word we hear fruitless: As when one is writing, another joggs him that he cannot write even: So when we are hearing, the Devil will be jogging us with a Temptation, that we should not attend to the Word Preached. Zach. 3.1. He showed me Ioshua the High Priest standing before the Angel of the Lord, and Satan standing at his Right Hand to resist him.

2. These wandring Thoughts in Hearing come partly from our selves. We must not lay all the blame upon Satan.

(1.) They come from the Eye. A wandring Eye causeth wandring Thoughts. A Thief may be let into the House at a Window: So vain Thoughts are let in at the Eye. So that as we are bid to keep our Feet when we enter into the House of God, Eccles. 5.1. so we had need make a Covenant with our Eyes when we are in the House of God, Iob 31.1. that we be not distracted by beholding other Objects.

2. Wandring Thoughts in hearing arise out of the Heart. These Sparks come out of our own Furnace. Vain Thoughts are the Mud which the Heart (as a troubled Sea) casts up. Mark 7.21. For from within, out of the Heart of men, proceed evil Thoughts. It is the Foulness of the Stomach sends up Fumes into the Head; and the Corruption of the Heart sends up Evil Thoughts into the Mind.

3. Distracted Thoughts in hearing proceed from an Evil Custom. We inure our selves to vain Thoughts at other times, therefore we cannot forbear them on a Sabbath. Custom is a Second Nature. Ier. 13.23. Can the Ethiopian change his Skin, or the Leopard his Spots, then may ye also do good that are accustomed to do evil? He that is used to bad Company, knows not how to leave it. Such as have vain Thoughts keeping them Company all the Week, they know not how to get rid of them on the Sabbath. Let me show you how evil these vain distracting Thoughts in hearing are.

First, To have the Heart distracted in Hearing, is a Disrespect to God's Omnisciency. God is an all-seeing Spirit, and Thoughts speak louder in his Ears than Words do in ours. Amos 4.13. He declareth unto Man what is his Thought. Therefore to make no Conscience of Wandring Thoughts in Hearing, is the affronting of God's Omnisciency, as if he knew not our Heart, or did not hear the Language of our Thoughts.

Secondly, To give way to wandring Thoughts in Hearing, is Hypocrisie. We pretend to hear what God saith, and our Mind is quite upon another thing. We present God with our Bodies, but do not give him our Hearts, Hos. 7.11. This Hypocrisie God complains of, Isa. 29.13. This People draw near me with their Mouth, and with their Lips do honour me, but have removed their Heart far from me. This is to prevaricate, and deal falsly with God.

Thirdly, Vain Thoughts in Hearing discover much want of Love to God. Did we love God, we should listen to his Words as Oracles, and bind them upon the Table of our Heart, Prov. 3.3. When a Friend whom we love speaks to us, and gives us Advice, we mind it with Seriousness, and suck in every Word. The giving our Thoughts leave to ramble in Holy Duties, shows the Defect of our Love to God.

Fourthly, Vain impertinent Thoughts in Hearing defile an Ordinance: They are as dead Flies in the Box of Oyntment. When a String in the L[gap]te is out of Tune, it spoils the Musick. Distraction of Thoughts puts our Mind out of Tune, and makes our Services sound harsh and unpleasant. Wandring Thoughts poyson a Duty, and turn it into sin. Psal. 109.7. Let his Prayer become sin. What can be worse, than to have a Man's Praying and Hearing of the Word become sin? Were it not sad when the Meat we eat should encrease bad Humours? So when the Hearing of the Word, which is the Food of the Soul, should be turned into Sin?

Fifthly, Vain Thoughts in Hearing anger God. If the King were speaking to one of his Subjects, and he should not give heed to what the King saith, but be thinking on another business, or playing with a Feather, would not this provoke the King? So when we are in God's Presence, and God is speaking to us in his Word, and we mind not much what he saith, but our Hearts go after Covetousness, Ezek. 33.31. will not this anger God to be thus slighted? God hath pronounced a Curse upon such; Mal. 1.14. Cursed be the Deceiver which hath in his Flock a Male, and Sacrificeth to the Lord a corrupt thing. To have strong lively Affections to the World, here is a Male in the Flock; but to hear the Word with Distraction, to give God Duties fly-blown with Vain Thoughts, this is to offer to the Lord a corrupt thing; this brings a Curse, Cursed be the Deceiver.

Sixthly, Vain Thoughts in Hearing (when allowed and not resisted) make way for hardning the Heart. A Stone in the Heart, is worse than in the Kidneys. Distracted Thoughts in hearing do not Better the Heart, but Harden it. Vain Thoughts take away the holy Awe of God which should be upon the Heart, they make Conscience less Tender, and hinder the Efficacy the Word should have upon the Heart.

Seventhly, Vain distracting Thoughts rob us of the Comfort of an Ordinance. A gracious Soul oft meets with God in the Sanctuary, and can say as Cant. 3.4. I found him whom my Soul loveth. He is like Ionathan, who having tasted the Hony on the Rod, his Eyes were enlightned. But Vain Thoughts hinder the Comfort of an Ordinance, as a black Cloud hides the warm comfortable Beams of the Sun from us. Will God speak Peace to us when our Minds are wandring, and our Thoughts are travelling to the Ends of the Earth, Prov. 17.24? If ever you would hear the Word with Attention, do as Abraham, he drove away the Fowls from the Sacrifice, Gen. 15.11. So when we find these Excursions and sinful Wanderings in hearing, labour to drive away the Fowls; get rid of these vain Thoughts; they are Vagrants, and we must not give them Entertainment.

Qu. But how shall we get help against these Vagabond Thoughts?

Resp. 1. Pray and watch against them.

2. Let the Sence of God's Omniscient Eye over-awe our Hearts. The Servant will not sport in his Masters Presence.

3. Labour for an Holy Frame of Heart. Were the Heart more Spiritual, the Mind would be less Feathery.

4. Bring more Love to the Word. That which we love we fix our Minds upon. He that loves his Pleasures and Recreations, his Mind is fixed on them, and he can follow them without Distraction. Were our Love more set upon the Word Preached, our Minds would be more fixed upon it. And surely, there is enough to make us love the Word Preached, for it is the Word of Life—the Inlet to Knowledge, the Antidote against Sin, the Quickner of Holy Affections: It is the True Manna, which hath all sorts of sweet Tasts in it. It is the Pool of Bethesda, in which the Rivers of Life spring forth to heal the broken in Heart. It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit. Get Love to the Word Preached, and you will not be so distracted in hearing. What the Heart delights in, the Thoughts dwell upon.

Of the Commandments. (6)

II. If you would sanctifie the Sabbath by deligent attentive hearing, take heed of Drowsiness in Hearing. Drowsiness shows much Irreverence. How lively are many when they are about the World, but in the Worship of God how drowsie, as if the Devil had given them some Opium to make them sleep! A Drowsie Temper is (now) very absurd and sinful. Are not you in Prayer asking Pardon of sin? Will the Prisoner fall asleep when he is begging his Pardon? In the Preaching of the Word is not the Bread of Life breaking to you, and will a Man fall asleep at his Food? Which is worse, to stay from a Sermon, or sleep at a Sermon? While you sleep, perhaps that Truth was delivered, which might have converted your Souls. Besides, sleeping is very offensive in these Holy Assemblies: It is not only a grieving the Spirit of God, but a making the Hearts of the Righteous sad, Ezek. 13.22. It troubles them to see any show such a Contempt of God and his Worship; to see Men busie in the Shop, but drowsie in the Temple. Therefore as Christ said, Mat. 26.40. Could ye not watch one Hour? So can ye not wake one Hour? I deny not but a Child of God may sometimes through Weakness and Indisposition of Body drop asleep at a Sermon, but it is not voluntary or ordinary. The Sun may be in an Eclipse, but not often. If sleeping be customary, and allowed, it is a very bad sign, and is a profaning of the Ordinance. A good Remedy against Drowsiness is to use a Spare Diet upon this Day. Such as indulge their Appetite too much on a Sabbath, are fitter to sleep on a Couch than pray in the Temple. Now, that you may throw off Distracting Thoughts and Drowsiness on the Lord's Day, and may hear the Word with reverend Attention, consider,

1. It is God that speaks to us in his Word; therefore the Preaching of the Word is called the Breath of his Lips, Isa. 11.4. And Christ is said now to speak to us from Heaven, Heb. 12.25. as a King speaks in his Ambassador. Ministers are but as the Pipes and Organs, it is the Spirit of the Living God breathes in them: When we come to the Word, we should think thus with our selves, God speaks in this Preacher. The Thessalonians heard the Word Paul Preached, as if God himself had spoken to them, 1 Thess. 2.13. When ye received the Word of God, which ye heard of us, ye receiv'd it not as the Word of Men, but (as it is in truth) the Word of God. When Samuel knew it was the Lord that spake to him, he lent his Ear, 1 Sam. 3.10. If we do not regard God when he speaks to us, he will not regard us when we pray to him.

2. Consider how serious and weighty the matters delivered to us are. As Moses said, Deut. 30.19. I call Heaven and Earth [gap]o record this day, that I have set before you Life and Death. Can Men be regardless of the Word, or drowsie when the weighty matters of Eternity are set before them? We Preach of Faith, and Holiness of Life, and the Day of Judgment, and the Eternal Recompences; here is Life and Death set before you; and doth not all this call for serious Attention? If a Letter were read to one of special business, wherein his Life and Estate were concern'd, would not he be very serious in listning to that Letter? In the Preaching of the Word, your Salvation is concerned, and if ever you will attend, it should be now, Deut. 32.47. It is not a vain thing for you, because it is your Life.

3. To give way to Vain Thoughts and Drowsiness in hearing, doth much gratifie Satan. He knows, that not to mind a Duty, is all one as not to do a Duty. Quicquid cor non facit, non sit; in Religion, What the Heart doth not do, is not done. Therefore Christ saith of some, Hearing they hear not, Mat. 13.13. How could that be? Because tho' the Word sounded in their Ear, yet they minded not what was said to them; their Thoughts were upon other things; therefore it was all one as if they did not [gap]ear. Hearing they hear not. And doth not this please Satan, to see Men come to the Word, and as good stay away? They are haunted with vain Thoughts, they are taken off the Duty while they are in it; their Body is in the Assembly, their Heart in their Shop; Hearing they hear not.

4. It may be the last Sabbath that ever we shall keep. We may go from the place of Hearing to the place of Judging, and shall not we give Reverend Attention to the Word? Did we think thus when we come into God's House, Perhaps this will be the last time that ever God will counsel us about our Souls; before another Sermon Death's Alarum will sound in our Ears: With what Attention and Devotion should we come hither, and our Affections would be all on Fire in hearing!

5. You must give an Account for every Sermon you hear, Luke 16.2. Redde rationem: Give an account of thy Stewardship. So will God say, Give an Account of thy Hearing. Hast thou been affected with the Word? Hast thou profited by it? And how can we give an Account, if we have been distracted in hearing, and have not taken notice what hath been said to us? The Judge to whom we must give an Account is God. Were one to give an Account to Man, he might falsifie his Accounts, but we must give an Account to God. Nec donis corrumpitur, nec blanditiis fallitur. He is so Iust a God, that he cannot be bribed; and so Wise, that he cannot be deceived. Therefore being to give an Account to such an impartial Judge, how should we observe every Word Preached, remembring the Account! Let all this make us shake off Distraction and Drowsiness in Hearing, and have our Ears chain'd to the Word.

EXOD. XX.8. Remember the Sabbath-day to keep it holy, &c.

II. If you would hear the Word aright, lay aside those things which may render the Word Preached ineffectual. As,

1. Curiosity. Some come to the Word Preached, not so much to get Grace, as to enrich themselves with Notions. Itching Ears, 2 Tim. 4.3. Austin confesseth that before his Conversion, he went to hear St. Ambrose rather for his Eloquence, than the Spirituality of the matter. Ezek. 33.32. Thou art unto them as a very lovely Song of one that hath a pleasant Voice, and can play well on an Instrument. Many come to the Word only to feast their Ears; they like the Melody of the Voice, the Mellifluous Sweetness of the Expression, the Newness of the Notion, Acts 17.21. This is to love the Garnishing of the Dish more than the Food. This is to desire to be pleased, rather than edifyed. Like a Woman that paints her Face, but neglects her Health. So they paint and adorn themselves with curious Speculations, but neglect their Souls Health. This hearing doth neither sanctifie the Heart nor the Sabbath.

2. Lay aside Prejudice.

(1.) Prejudice against the Truths Preached. The Sadduces were prejudiced against the Doctrin of the Resurrection, Luke 20.27.

(2.) Prejudice against the Person preaching, 1 King. 22.8. There is one Micaiah, by whom we may enquire of the Lord, but I hate him. This hinders the Vertue of

the Word. If a Patient hath an ill Opinion of his Physician, he will not take any of his Receipts tho never so good. Prejudice in the Mind is like an Obstruction in the Stomach, which hinders the Nutritive Vertue of the Meat. Prejudice poysons the Word, and makes it to lose its Efficacy.

3. Lay aside Covetousness. Covetousness is in not only getting the World unjustly, but loving it inordinately. This is a Great Hindrance to the Word Preached. The Seed which fell among Thorns was choked, Mat. 13.22. An Emblem of the Word being Preached to a Covetous Hearer. The Covetous Man is thinking of the World when he is hearing; his Heart is in his Shop. Ezek. 33.31. They sit before thee as my People, and they hear thy Words, but their Heart goeth after their Covetousness. A Covetous Hearer derides the Word, Luke 16.14. The Pharisees who were covetous heard all, and they derided him.

4. Lay aside Partiality. Partiality in hearing is, when we like to hear some Truths Preached, but not all. We love to hear of Heaven, but not of Self-denial; of reigning with Christ, but not of suffering; of the more Facil Duties of Religion, but not them which are more knotty and difficult, as Mortification, laying the Ax to the Root, and hewing down their Beloved Sin, Isa. 30.10. Proyhesie smooth things, such as may not grate upon our Conscience. Many like to hear of the Love of Christ, but not of loving their Enemies: They like the Comforts of the Word, not the Reproofs. Herod heard Iohn Baptist gladly; he liked many Truths, but not when he spake against his Incest. Lay aside Partiality.

5. Lay aside Censoriousness. Some instead of judging themselves for Sin, sit as Judges upon the Preacher: Either his Sermon had too much Gall in it, or it was too long: These will sooner censure a Sermon than practise it. God will judge the Judger. Mat. 7.1.

6. Lay aside Disobedience, Rom. 10.21. All the day long have I stretched forth my hands unto a disobedient People. 'Tis spoken of the Jews, God stretched out his Hands in the Preaching of the Word, but they rejected Christ. Let there be none among you that wilfully refuse the Counsels of the Word: 'Tis sad to have an Adders Ear, an Adamant Heart. Zac. 7.11, 12. If when God speaks to us in his Word we are deaf, when we speak to him in Prayer he will be dumb.

III. If you would hear the Word aright, have God Ends in hearing. Come to the Word to be made better. Some have no other end in hearing, but because it is in Fashion, or to gain Repute, or stop the Mouth of Consbience. But come to the Word to be made more Holy. There's a great deal of difference between one that goes to a Garden for Flowers to wear in her Bosom, and another that goes for Flowers to make Syrups and Medicines of. We should go to the Word for a Medicine to cure us; as Naaman the Syrian went to Iordan to be healed of his Leprosie. 1 Pet. 2.2. Desire the sincere Milk of the Word, that ye may grow thereby. Come to the Word to be changed into the Similitude of it. As the Seal leaves its Print upon the Wax, so labour that the Word Preached may leave the Print of its own Holiness upon your Heart. Labour that the Word may have such a Vertue upon you as the Water of Jealousie, to kill and make fruitful, Numb. 5.27. That it may kill your Sins, and make your Souls fruitful in Grace.

IV. If you would hear the Word aright, come to it with Delight. The Word Preached is a Feast of fat things. With what Delight do Men come to a Feast? The Word Preached anoynts the blind Eye, mollifies the Rocky Heart; it beats off our Fetters, and turns us from the Power of Satan to God, Acts 26.18. The Word is the Seed of Regeneration, Iam. 1.18. the Engine of Salvation. Hear the Word with Delight and Complacency. Ier. 15.16. Thy Words were found and I did eat them, they were the joy and rejoycing of my Heart. Psal. 119.103. How sweet are thy words unto my taste, yea, sweeter than Honey unto my mouth. Yea, love that Word which comes most home to the Conscience. Bless God when your Corruptions have been met with; when the Sword of the Spirit hath divided between you and your Sins. Who cares for that Physick which will not work?

V. If you would hear the Word aright, mix it with Faith. Believe the Verity of the Word Preached, that it is that Word by which you must be judged; and not only give Credence to the Word Preached, but learn to apply it to your own Souls. Faith concocts the Word, and turns it into Spiritual Nourishment. Many hear the Word, but it may be said of them as Psal. 106.24. They believed not his Word. As Melancton once said to some of the Italians, Ye Italians Worship God in the Bread, when ye do not believe him to be in Heaven So many hear God's Word, but do not believe that God is; they question the Truth of his Oracles. If we do not mix Faith with the Word, it is like leaving out the Chief Ingredient in a Medicine, which makes

it ineffectual. Unbelief hardens Mens Hearts against the Word. Acts 19.9. Divers were hardened and believed not. Men hear many Truths delivered concerning the Preciousness of Christ, the Beauty of Holiness, the Felicity of a Glorified Estate; but if through Unbelief and Atheism they question these Truths, we may as well speak to the Stones and Pillars of the Church as to them. That Word which is not Believed can never be Practised.

Vbi male creditur, ibi nec benè vivitur. Unbelief makes the Word Preached of no effect. Heb. 9.2. The Word preached did not profit, not being mixed with Faith in them that heard it. The Word to an Unbeliever is like Dioscordium put into a Dead Man's Mouth, which loseth all its Vertue. If there be any Unbelievers in our Congregations, what shall Ministers say to God at the last Day? Lord, we have preached to the People thou sentest us to; we showed them our Commission, we declared unto them the whole Counsel of God, but they believed never a Word we spake: We told them what would be the Fruit of Sin, but they would drink their Sugared Draught, tho there was Death in the Cup: Lord, we are free from their Blood. God forbid that ever Ministers should make this Report to God of their People: But this they must be forc'd to do, if People live and die in Unbelief. Would you sanctifie a Sabbath in hearing the Word aright? Hear the Word with Faith. The Apostle puts these two together, Belief and Salvation. Heb. 10.39. We are of them that believe to the Saving of the Soul.

VI. If you would hear the Word aright, hear it with meek Spirits, Iam. 1.21. Receive the Word in mansuetudine, with meekness. Meekness is a submissive Frame of Heart to the Word. Contrary to this Meekness is Fierceness of Spirit, when Men rise up in a Rage against the Word. As if the Patient should be angry with the Physician when he gives him a Receipt to purge out his bad Humours. Acts 7.54. When they heard this they were cut to the Heart, and gnashed on Stephen with their Teeth. 2 Chron. 16.10. Asa was wroth with the Seer, and put him in a Prison-House. Pride and Guilt make Men [gap]ret at the Word. What made Asa storm so but Pride? He was a King, and thought he was too good to be told of his Sin. What made Cain so angry, when God said to him, Where is Abel thy Brother? Saith he, Am I my Brothers Keeper? What made him so touchy, but Guilt? He had embrued his Hands in his Brothers Blood. If you would hear the Word aright, lay down your Passions, Receive the Word with Meekness; get humble Hearts to submit to the Truths delivered. God takes the meek Person to be his Scholar. Psal. 25.9. The Meek will he teach his way. Meekness makes the Word Preached to be [gap], an engrafted Word, Iam. 1.21. A good Cion grafted into a Bad Stock, changeth the Nature of it, and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man's Heart, it sanctifies them, and makes them bring forth the sweet Fruits of Righteousness. By Meekness it becomes an engrafted Word.