longer than the rest, and more backed with but where he will, they go on in the sin of argument, because the light of nature dis-their fathers, and bring upon themselves, cerns less in these than in the rest. The further punishment, not only temporal, but outward manner of the worship of God, and spiritual and eternal. It is not necessary God's exactness in that, to be served not as we for its verifying, that it be always so: for will, but as he himself sees fit, and concerning the time of it.

God, we know, hath converted many children of ungodly, yea, particularly of idolatrous Of the first argument from God's relation | parents, and shewed them mercy: but in to his people before in the preface, here it is that he justly may do thus, it is a just threatrepeated, because it suits with the word that ening; and in that he often doth thus, it is follows, jealous. 1. Thy God; thy husband a true threatening, although in mercy he by particular covenant, and therefore jealous deal otherwise where it pleaseth him. of thy love and fidelity to me in my worship. That hate me. What! this is so harsh a 2. El, able to right myself upon the mighti-word, that nobody will own it; not the most est and proudest offender. Do we provoke dissolute and wicked, not the grossest idolathe Lord to jealousy? (says the apostle) ters. Yet generally the love of sin witnesses Are we stronger than he? 1 Cor. x. 22. against men possessed with it, that they are There joining these two together (as here 9σrvyus, haters of God; and particularly they are) his strength and his jealousy. 3. Jealous. He is the Lord and husband of his people, and idolatry is therefore spiritual adultery; as they are often reproached with it under that naine by the prophets, Jer. iii. 1, &c. So that by that sin particularly his anger is stirred up against them. The very contract of this marriage with his people we have, Exod. xx. 4, 5. Visiting: As judges and magistrates use to visit those places that Shewing mercy to thousands. "Blessing are under their jurisdiction, to make inquiry them and their posterity, being their God, after abuses committed in time of their ab-and the God of their seed." sence, and to punish them, 1 Sam. vii. 16. That love and keep, &c. "That thereThus he that is always every where alike present, yet because he doth not speedily punish every sin at the first, therefore when he doth execute judgment in his appointed time, then is he said to visit, and search, and find out that iniquity, which, in his time of forbearance, he seemed to the ungodly either not to see, or not to regard.

the love of idols and false worship alienates the soul from God, and turns it to enmity against him. Men seem possibly to themselves in false worship humble and devout, Col. ii. 18; but it is to hate and dishonour the divine majesty, to bring to him and force upon him, as it were, in his own presence, in his immediate service, that which is most hateful to him.

fore obey me, because they love me, and testify they love me by obeying me. This is a general truth in regard of all the commandments, though more particularly to be applied to this, to which it is annexed. It forbids,

1. Making any image or resemblance of God at all. Deut. iv. 15, Ye saw no manner of similitude, &c. To whom will ye liken me? Isa. xl. 25, &c.

Of the fathers. It is true, the prophet, correcting the perverse speech of the people 2. The giving any kind of religious hoof his time, affirms, That the son shall not nour and worship to any creature or created bear the iniquity of the father, &c. Ezek. resemblance, Job xxx. 27; Ps. cxv. 4-8. xviii. 20; to wit, he repenting and returning, The reason why men are so prone to both and being no way capable of the like iniquity, these, is, because they are so much addicted which the people then falsely presumed of to sense, and their minds are so blinded, that themselves. But neither is it here said, that the godly children shall suffer for the sin of their ungodly parents or ancestors; but because this sin of idolatry or false worship in any kind, doth as commonly and readily descend to posterity, as any other; and there is scarce any plea for false religion that takes more than, It was the religion of our forefathers; this kind of threatening may possibly for that cause be here particularly suitable.

But sure that is not all that is here intended, that, if the children do continue in the sin of the parents, they shall be punished; but that, for so high a transgression as this, he may be justly, and often doth in judgment give the children over to the sins of their parents. His grace being free, and so not being bound to his creatures to furnish grace,

they cannot conceive of the spiritual nature of God. Therefore being driven by conscience to some kind of worship and religion, they incline to have some visible object of it; the soul having lost its sight, leans upon the body, would make it up and supply it by the eye of sense.

3. All superstition and will-worship, all self-pleasing ceremonies and inventions in the service of God, how pompous and plausible and devout soever they seem to be, instead of decoring, they do indeed deface the native beauty of divine worship; and, as Popish pictures on glass windows, they may seem rich and gay, but they darken the house; they keep out the light of saving truth, and obscure the spiritual part of the service of God.

4. All gross, material conceits and ap

prehensions of God. Other particulars may the Septuagint and others, the tongue : so be reduced to this command; for this and the apostle, following the Septuagint, renders the rest name but the main offences and it, from Psalm xv. 3, Acts ii. 26. It suits well with both the soul, being

:

duties. Then it commands, 1. To learn, and carefully and punctually to the better part of man, far excelling the observe the prescription of God in every part of body; and amongst the parts of the body, his own worship, and diligently to be exercised the tongue having this excellency, to be the in it, as in hearing, prayer, sacraments, &c. organ of speech, and so the interpreter of the 2. In worshipping him, to have the purest mind: and this difference from the beasts, spiritual notion of his majesty that we are as the soul is, may well partake of its honourable to attain to. God deals by both, by re-able name, and be called man's glory. presenting his justice and his mercy, to per- But that which gives them both best title suade his people to obedience, to drive them to that name, is that exercise to which he by fear of the one, and draw them by the sweet-calls them, the praising and glorifying of ness of the other. Thus pastors are to set their Lord and Maker. Then they are inboth before their people; but as he delights deed our glory, when they are so taken up most in the pressing of his mercy, and per- and employed, when the one conceives, and suading by that; so certainly it is that which the other utters his glory.

prevails most with his own children, and And as it becomes them always to be one, doth most kindly melt and mould their as they have one name, the soul and the hearts to his obedience.

Visit iniquity to thirds and fourths, but shew mercy to thousands that keep my commandments. Although it be not perfect, yet it is such a keeping as flows from love, and therefore love makes up what is wanting in it; and that is not perfect neither in us here, and therefore mercy makes up what is wanting in both. It is not such love and obedience as can plead for reward upon merit, but such as stands in need of mercy, and it is free grace and mercy that rewards it.

tongue to agree, so especially should this one name given them be answered by their harmony and agreement in his own work, for which chiefly they have that name, in giving glory to God; and it is that which this commandment requires : forbidding that which is the ignominy of man, both of his soul and of his tongue, and degrades them, turns them out of the name of glory, to be called shame and dishonour, that is, irreverence, and dishon. ouring the glorious name of GOD: and therefore, on the contrary, commanding the reveLove and keep. These two are insepar- rent and holy use of his name and service; able. No keeping the commandments with- and that we always endeavour so to speak out love; no love without keeping them. and think of him, and so to walk before him, Try, then, the one by the other; the sinceri- as those that seek, beyond all things, that ty of your obedience by examining the spring his name may be glorified in us and by us. of it, if it arise from love; and try the real- For though false swearing and vain swearity of your love, if it be active and fruitful ing are main breaches of this commandin obedience. ment, (as we shall shew afterwards,) being You know how studious love is to please, primely forbidden by it, yet it extends genehow observant of their will whom it affects, rally to all our speeches concerning God. preferring it to their own will, and desirous Neither is it to be restrained there, and kept to have no will but the same; makes hard within that compass, as if it gave only law things easy, and cannot endure to have any to the tongue; although, indeed, the tongue thing called difficult to it: much love to God hath a very great share in it, both in the would do this, it would turn all duty into breaking and keeping of it, yet certainly the delight. Did we once know what this were, precept in its full sense goes deeper into the we should say, with St. Austin, What needs soul, and gives a rule to the speech of the threatening and punishment to those that mind, our thoughts concerning God; and love thee not; is it not punishment enough larger, stretches itself forth to our actions and not to love thee? If you would have all life, that hath as loud a voice to those with your obedience sweet and easy to yourselves, whom we converse, as our tongues, and is and acceptable to God, seek above all things the more considerable of the two, giving a hearts inflamed with his love.

PRECEPT III.

truer character of men, what they are indeed, than their words can do.

The first commandment teaches and enjoins whom we shall worship. The se

Thou shalt not take the name of the Lord cond, what worship we shall give him. This thy God in vain, &c.

third shews us with what disposition and intention, and answerably with what manner THE Psalmist, stirring up himself to the of expression we shall worship him and use praises of God, Psalm lvii. 8, calls up his his name, that it be not vainly, and after glory to it: Awake, my glory. By glory a common, trivial manner, but in holiness the Hebrew interpreters understand the soul; of humility, and desire of his glory.

"He

So, then, this commandment concerns par- He will not hold him guiltless. ticularly that which is the great end of all will not clear him. The sovereign Judge, the works of God, The glory of his name. from whose hand no offender can escape, exHe made all things for himself, Prov. xvi. cept he willingly set him free and absolve 4; his works of creation for this end, Isa. him, he will not absolve them that abuse his xliii. 7; of redemption and new creation of name." And it means further, he will not the elect world, Eph. i. 12, all to his praise clear him, that is, he will certainly punisha and glory: and for this end calls he us from him, and do judgment on him as guilty. darkness to light, to shew forth his praises And this is the rather particularly here exor virtues, 1 Pet. ii. 9. This we are to in- pressed, because men are subject foolishly tend with him, and that this precept requires to promise themselves impunity in this sin, of us, that which he aimed at in all his think either there remains no guiltiness beworks, the same we may intend in all ours; hind it, but it passes as the words do; or if and this is an excellent thing, the holiest and there be any, yet being but a matter of words, happiest condition, to make God's purpose wherein the most usual and known breach ours, and have the same end with him. Here of this command consists, that the guiltiit is particularly true, Summa religionis est ness of them is so small, that any little eximitari quem colis: The main of religion cuse may wipe it off; that it is but inadveris to imitate him whom you worship. Thus tence, or a bad custom, or some such thing. are we to live, and particularly so to worship" No, (says the Lord, the lawgiver himself,) him, and make mention of his name, that we be ever sensible of its worth and greatness, and so beware that we indignify it not, but always seek to advance the honour and glory of it; and that is the very scope of this commandment. There are in it, 1. The precept itself; 2. The annexed commination.

2.

delude not yourselves; think not the honour and dishonour of my.name a light matter; or if you will, yet I will not think it so, nor you shall not find it so; though you easily forgive and clear yourselves, I will not clear you, but will vindicate the glory of my name in your just punishment, which your sin of taking it in vain did abuse and dishonour; and you shall feel in that punishment that you are not guiltless, as you imagined." The name of God is great and weighty and honourable, (as the same Hebrew word sig. nifies both,) and therefore, qui assumunt vel attollunt, as the word here is; they that offer to lift up this weighty name lightly and regardlessly, it shall fall upon them, and they shall be crushed under the weight of it.

In the precept, 1. What his name is. To take it. 3. To take it in vain. The name. 1. The names that are given him in Scripture, Jehovah, Elohim, &c. It was a foolish and profane shift of the Jews, who thought themselves free, if they abused not the name Jehovah: and so they became superstitious in the forbearing that, and licentions in the abuse of the rest; and swearing by other things in heaven and earth, &c. Which, therefore, our Saviour reproves, giving the true sense of this commandment, There are many questions relating to this Matt. v. 34, &c. And this is the nature of commandment handled and discussed by superstition, to make frivolous, undue re- divines, as of an oath, a vow, &c., which, straints, by way of compensation of that pro- for our purposed brevity, we will pass by; fane liberty and looseness in the command- and only, according to our usual method, ments of God, which is its usual companion. add some chief heads of the violation and 2. All the attributes of God, by which the observance of this commandment. Holy Scriptures set him forth to us. 3. Generally any thing whatsoever by which God is made known unto us, and distinguished from all others, and by which we make mention of him, which are the uses of a name. In a word, that of St. Paul expresseth it fully and fitly, Το γνωστον του Θεου.

1. All false swearing or perjury, which is to take his name after the grossest manner, in vain, or in mendacium, as the word like. wise signifies; to call Truth itself, the First Verity, to partake of a lie. But he is not mocked; for as the nature of an oath imports invocating him as the highest both witness and judge of truth, and punisher of falsehood, he always in his own due time makes it good on those that dare adventure upon that guiltiness in so high a kind.

Thou shalt not take. That is, Thou shalt not take, or lift up, or bear. 1. Not use it secretly by thyself, or within thyself, in thine own thoughts, without reverence; not take it in vain. So, 2. Not make mention of it, or 2. Papal dispensation of oaths, which is a express it to others vainly; not lift it up in most heinous sin, and becomes him that is vain. 3. Not bear, not be called by it, or eminently called the man of sin. It is more have it called upon thee, not profess it in vain. than perjury, for it is a professed, avowed In vain. 1. Falsely and dissimulately. patronage of perjury, together with an im2. Profanely. 3. Unprofitably, to no pur-pudent conceit of a privilege and right to pose. 4. Lightly and inconsiderately, with- do so.

out due regard, and holy fear.

2. The annexed commination.

3. Equivocatory oaths, by which, if it were lawful, the grossest perjury might be defend.

d; for there is nothing so false, but some jour holy profession of religion with a holy nental reservation may make it true. life, with wise and circumspect walking, that 4. Abusing the name and word of God it may not be evil spoken of by our means. to charms and spells. 5. That our heart and affection be in the 5. Execration and cursing by the name service of God which we perform, otherwise of Satan, which is no other but invocating (how plausible soever the appearance and

him.

6. Swearing by any creature.

7. Abusing and vilifying the glorious and holy name of God, by passionate or by vain and common customary swearing.

8. Swearing for ends of controversy, and in weighty matters where an oath is lawful, yea, necessary, yet doing it without due reverence, and consideration of the greatness of God, and the nature of an oath.

9. Abusing of the word of God, either wresting it to defence of error, or making sport and jesting with it.

10. Scoffing and taunting at holiness, and the exercises of religion.

outside of it is) it is nothing but guiltiness within, a taking of his name in vain, who will not hold them guiltless that do so. 6. Above all exercises, to delight in the praises of God, which is most properly the exalting and magnifying of his name, the lifting it up on high. The Psalmist abounds in commending it; it is good, it is comely, it is pleasant. Oh! that we could resolve with him, Psal. xxxiv. 1, 2, "I will bless the Lord at all times; his praise shall be in my mouth continually. My soul shall make her boast in the Lord," &c. This is, as we can, to bear a part here with glorified spirits; and a certain privilege to us, that after a few days we shall be admitted into their number.

PRECEPT IV.

Remember to keep holy the Sabbathday, &c.

AMONGST all the visible creatures, it is

Is it not the highest shame of Christians to take pleasure to vilify and abuse that holy man's peculiar excellency, that he is capable name of God, that saints and angels are of considering and worshipping his Maker, blessing above, and which we hope, (as we and was made for that purpose; yet, being pretend,) to bless with them for ever? If composed of the dust of the earth, and the any dare offer to excuse it, by provocation breath of God, a body and a soul, the necesor passion, that otherwise use it not; consi-sities of that meaner part, while we are in der what a madness this is, because man this life, employ as much, and take up a hath injured thee, thou wilt injure God, and great part of our little time. And in this be avenged upon his name for it. And you regard God hath wisely and graciously set athat plead custom, accuse yourselves more part a day for us, one of each seven, to be deeply; that tells you are guilty of long appropriate to that our highest employment, continuance in, and frequent commission of, the contemplating and solemn worshipping this horrible sin. Were the fear of God in of his majesty. This is the scope of this men's hearts, it would prevail both above precept: their passion and their custom. Did they 1. The precept itself. 2. The reason of it, believe this, that the Lord will not clear in and motive to its obedience. The precept ithis great day, it would fright them out of self is first briefly expressed. 3. Further extheir custom. Were there a law made, that plained and urged. whosoever were heard swear, should be put Remember. This word used, 1. It seems to death, you would find a way to break your custom God threatens eternal death, and you fear not, because indeed you believe

not.

to reflect upon by-past omission and forgetfulness; for though it was instituted in paradise, and was not now a new, unheard-of thing to this people, as appears by Exod. Generally, the reverent and holy use of the xvi. 23; yet it is likely they were much worn name of God and particularly, 1. In case out of the observation and practice of it, es of necessity, by advised and religious swear- pecially during the time of their captivity in ing by his name, and his alone, in judgment, Egypt. So then it is renewed thus: "Keep truth, and righteousness. 2. Consider his holy this day which you know was so long name often, to take it into our thoughts, to ago appointed to be so; be not now any more meditate on his glorious attributes, and on unmindful and regardless of it." 2. Such his word and works: in both which those at- a way of enjoining seems more particularly tributes shine forth unto us. 3. To delight needful in this than in the rest, because it is to make mention of his name upon all fit ac- not so written in nature as the rest, but decasions, and to speak to his glory. 4. To adorn pends wholly upon particular institution,

which may also be the cause why it is so done aright but by his own grace and assist-~ large, and the form of it alone amongst all ance.

he ten, both negative and positive-Thou Six days shalt thou labour, &c. The shalt do no work, and Remember to keep it command of due labour and diligence in our holy. 3. But the main reason of this re-particular callings, is not of this place; it member is the main thing or aim in this belongs properly to the eighth precept, and precept, as both the badge, and the pre- some way to the seventh; here it is only server, and increaser of all piety and reli- mentioned premissively, and for illustration gion. And therefore is it, that it is so often of this duty here enjoined. And further, pressed in the books of the law, and sermons there is under it a motive from abundant of the prophets, to the people of God, and equity: seeing God hath made the propor so often called a sign of God's covenant with tion thus, not pinched to us, but dealt very them, and their mark of distinction from all liberally in the time granted for our own other people.* work, what gross, not impiety only, but iniquity and ingratitude will it be, to encroach upon that small part he hath nominated and set apart for his service! This was a great aggravation of our first parents' sin, that having the free use of all the trees in the garden besides, they would not abate that one that was forbidden them, in homage and obedience to him that had given them all the rest, and given them themselves, who a little before were nothing.

The sabbath-day. It is called a day of rest, from the beginning and original of its institution, God's rest; and from the end of its institution, man's rest; both which follow in the words of the command: the one is the example and enforcing reason of the other.

That thou keep holy. God sanctioned it by instituting it, and man sanctifies it by observing it according to that institution.

This sanctifying is, 1. In cessation from Thou shalt labour. Not so as in them to earthly labours. 2. In their stead to be forget and take no notice of God, not at all wholly possessed and taken up with spiritual to call upon him and worship him, and think exercise, both in private and in public. The to acquit all by some kind of attendance on former is necessary for the being of the latter, him on the sabbath. They that do so, are that cessation for this work; and the latter most unsanctified themselves, and therefore is necessary for the due being of the former; we cannot be vacant and entire for spiritual service, unless we cease from bodily labour; and this cessation or resting from bodily labour, cannot be a sanctifying of this day unto God, unless it be accompanied with spiritual exercise.

cannot sanctify the sabbath to God. Such profane persons do profane and pollute all they touch with their foul hands, for such be all profane hands lift up to God in prayer. The life of the godly is not a visiting of God only in his house on this day, but a daily and constant walking with God in our own houses, and in all our ways; making both our houses and our hearts, his houses, his temples, where he may dwell with us, and we may offer him our daily sacrifices.

Only the peculiar of this day is, that we may not divide it betwixt heaven and earth, that it shall be wholly for the service of God, and no work at all to have place in it that may hinder that, and suits not with the sanctifying of it; for so we are to understand the word, No manner of work.

In the following words, that part is only expressed, the rest or abstinency from work; but the other is supposed as the end of this, that they shall not do their own works, that they may attend upon God's-his solemn worship. And that is implied in that word, It is the Sabbath of the Lord thy God, both of his own appointing, and for this end this work, that he may be more solemnly worshipped. And likewise the antithesis that seems to be in that word, In six days thou shalt do all thy work, imports, that on the Neither thou nor thy servant, &c. As seventh thou shalt do God's: not so called, each one is obliged personally, so they that that any benefit arises to him by our service; have command of others, are bound to bind no, our goodness reaches him not at all. them to observance, and the cattle to rest, That way, that worship that is far above ours, because their labour is for man's use, and that of the angels, can add nothing to him; therefore his resting infers theirs; as likewise for he is infinite. Even this work, sabbath's their rest is for a passive conformity, that work, and all our prayers and praises offered to man may see nothing round about him, but him, and all performances of his worship, what may incite to the observance of this they are our works in respect of the gain day; which was the reason, in solemn fasts, and advantage of them; it comes all back to of the beasts fasting likewise, for man's furBut his worship is his work objective-ther humiliation. The stranger, if convertly; he is the object of it, and directively ed and professing their religion, the same by particular prescription from himself; reason for him, as for all others within a aud, if you will add, effectively too-never man's house; and if a stranger to their re• Exod. xxiii. 12, and xxxi. 13, 14: Lev. xix. 30,ligion coo, yet they might and ought, as here XXV. 2, &c.; Jer. xvii. 1, 22; Isa vai 13, 14. &c. commanded, oblige him to this part of out、

us.