Neo. And how is the name of God profanely abused in respect of his religion?

Evan. When our conversation is not agreeable to our profession, 2 Tim. iii. 5; and that is either when in respect of God it is but hypocrisy, or in respect of men we walk offensively; for if we live scandalously in the profession of religion, we cause the name of God to be profaned by them that are without, Rom. ii. 24, and become stumbling blocks to our weak brethren, Rom. xiv. 13.

And now neighbour Nomologista, I pray you, tell me whether you think you keep this commandment perfectly or no? Nom. Sir, to tell you the truth, I had not thought that the name of God had signified any more than his titles, Lord and God.

Evan. Ay, but you are to know that the name of God in Scripture signifies all those things that are affirmed of God, or any thing whatsoever it is, whereby the Lord makes himself known to men.

Nom. Then believe me, sir, I have come far short of keeping this commandment perfectly, and so does every man else, I am persuaded.

Evan. I am of your mind, for where is the man that hath and doth so meditate on God's titles, and use them in his speeches and writings, with such reverence, fear, and trembling, as he ought? Or what man is he that can truly say, he never in all his life thought on them, or used them in his common talk, either rashly, carelessly, or irreverently? I am sure, for my own part, I cannot say so, for, alas! in the time of mine ignorance, I used many times to say, by way of foolish admiration, Good Lord! Good God! Lord have mercy on me, what a thing is this? Yea, and I also many times used

to say, I pray God I may never stir if such a thing be not so! Yea, and I have divers times said, The Lord be with you, and speed you, and the Lord's name be praised! after a formal cursory manner, my thoughts being exercised about something else all the while.

And where is the man that has always thought, conceived, spoken, and written so holily, reverently, and spiritually, of the Lord's power, wisdom, justice, mercy, and patience, as he ought? Nay, what man is he that can truly say, he never in all his life called the attribute of the Lord's power into question, nor ever murmured at any act or passage of God's pro

vidence, nor ever presumed to sin, upon hopes that God would be merciful unto him? I am sure I cannot truly say so.

And where can we find the man that can truly say, he has always read and heard the word of God after a holy, reverent, and spiritual manner? Nay, where is the man that has not sometimes both heard it and read it after a formal, cursory, and unprofitable manner? Is there any man that can truly say he has always perfectly understood whatsoever he has read and heard? and that has not sometimes heard more with the outward ears of his body, than with the inward ears of his heart and soul, and that was never dull and drowsy, if not sleepy, in the time of hearing and reading, and that had never a worldly, nor wandering thought to come in at that time, and that never had the least doubting or questioning the truth of what he had read or heard? I am sure, for my own part, I have been faulty many of these ways.

And is it possible to find a man that can truly say, he has always called upon the name of the Lord after a holy, reverent, and spiritual manner, or has not rather many times prayed after a carnal, unholy, or sinful manner? Where is the man that has always had a perfect knowledge of God and of his will in prayer, and whose heart has always gone along with his words in prayer, and that never was drowsy nor heavy, never had wandering thoughts in, prayer, and that never had the least conceit that God would grant him any thing for his prayer's sake, and that never had the least doubting or questioning in his heart, whether God would grant him the thing he asked in prayer? I am sure, for my own part, I can scarce clear myself from any of these.

And can any man truly say he has always received the sacrament after a holy, reverent, and spiritual manner? Nay, has not every man rather cause to acknowledge the contrary? Is there a man to be found that has always seriously and rightly examined himself beforehand, and that has always rightly, with his heart, performed all those inward actions that are signified by the outward; or has not every man and woman rather cause to confess, that either for want of knowledge, or through their own negligence, they have not so examined themselves as they ought, nor so actuated their faith, nor minded the spiritual signification of the outward elements, in the time of receiving the sacrament as they ought, nor so examined themselves, after receiving, what benefit they have

got to their soul thereby? I am sure I have cause to confess all this.

And where shall we find a man that has always sanctified the name of the Lord in his heart, and with his tongue, by swearing after a holy, religious, and spiritual manner; or rather, have not most men that have been called to take an oath, profaned the name of the Lord, either by swearing ignorantly, falsely, maliciously, or from some base and wicked end? And I think it is somewhat hard to find a man that never in all his life did swear, either by his faith, or by his troth, by the mass, or by the rood, I am sure I am not the man; and he is a rare man that can truly say, he has always sanctified the name of God in his heart, and with his tongue, by admiring and acknowledging the wisdom, power, and goodness of God manifested in his works, for it is to be feared that most men do either take no notice at all of the works of God, or else do think and speak of them otherwise than the word of God warrants them to do. I am sure I am one of these most.

And he is a precious man that has always so sanctified the name of the Lord, by a holy and unblameable conversation as he ought; for, alas! many professors of religion, by their fruitless and offensive walking, do either cause the enemies of God to speak evil of the ways of God, or else do thereby cause their weak brother to stumble: it is well if I never did so; and thus have I also endeavoured to satisfy your desires concerning the third commandment.

Neo. I beseech you, sir, proceed to speak of the fourth commandment as you have done of the other three.

COMMANDMENT IV.

Evan. Well, then, I pray you consider, that as the Lord in the third commandment doth prescribe the right manner how he will be worshipped, so doth he in the fourth commandment, set down the time when he will be most solemnly worshipped, after the right manner; and in this commandment there is an affirmative part, expressed in these words, "Remember the Sabbath day to keep it holy," &c. That is, remember that the seventh day in every week be set apart from worldly things and businesses, and be consecrated to God by holy and heavenly employments; and a negative part, expressed also in these words, "In it thou shalt not do any work," &c. That is, thou shalt not on that day do any such thing or work as doth any way hinder thee from keeping an holy rest unto God.

Neo. I pray you, sir, begin with the affirmative part, and first tell us what the Lord requires of us in this commandment.

Evan. In this fourth commandment the Lord requires that we finish all our works in the space of six days, Deut. v. 13, and think on the seventh day before it come, and prepare for it, Luke xxiii. 54, and rise early on that day in the morning, Psalm xcii. 2; Mark i. 35, 38, 39. Yea, and the Lord requires that we fit ourselves for the public exercises by prayer, reading, and meditation, Eccl. v. 1; Isa. vii. 10; and that we join with the minister and people publicly assembled, with assent of mind, and fervency of affection in prayer, Acts, ii. 42; in hearing the word read and preached, Acts xiii. 14, 15, 44; in singing of Psalms, 1 Cor. xiv. 15, 16; Col. iii. 16; in the sacrament of baptism, Luke i. 58, 59; and in the sacrament of the Lord's Supper, so often as it shall be administered in that congregation whereof we are members, 1 Cor. xi. 26.

Then afterwards, when we come home, the Lord requires that we seriously meditate on that portion of the word of which we have heard, Acts xvii. 11, and repeat it to our families, Deut. vi. 7, and confer of it with others, if there be occasion, Luke xxiv. 14, 17; and that we crave his blessing when we have done all this, John xvii. 17.

Neo. And is this all that the Lord requires us to do on that day?

Evan. No; the Lord also requires that we do works of mercy on that day, as to visit the sick, and do them what good we can, Neh. viii. 12; Mark iii. 3-5, and relieve the poor and needy, and such as be in prison, Luke xiii. 16, and labour to reconcile those that be at variance and discord, Matt. v. 9.

And the Lord doth permit us to do works of instant necessity on that day, as to travel to the places of God's worship, 2 Kings iv. 23; to heal the diseased, Hos. vi. 6; Matt. xii. 7, 12; to dress food for the necessary preservation of our temporal lives, Exod. i. 1 ; to tend and feed cattle, Matt. xii. 11; and such like.

Neo. I pray you, sir, proceed to the negative part, and tell us what the Lord forbiddeth in this commandment? •

Evan. In this commandment the Lord forbiddeth idleness or sleeping more on the Lord's day in the morning, than is of necessity, Matt. xx. 6; and he also forbiddeth us to labour in our particular callings, Exod. xvi. 28-30; and he also forbiddeth us to talk about our worldly affairs and business on that day, Amos viii. 5; Isa. lviii. 13; and he also forbiddeth

us to travel any journey about our worldly business on that day, Matt. xxiv. 20; or keep any fairs or markets on that day, Neh. xiii. 16, 17; or to labour in seed time and harvest on that day. In a word, the Lord on that day forbiddeth all worldly works and labours, except works of mercy and instant necessity, which were mentioned before. And thus have I also declared, both what the Lord requires and what he forbids in the fourth commandment. And now, neighbour Nomologista, I pray you tell me, whether you think you keep it perfectly.

or no?

Nom. Indeed, sir, I must confess, there is more both required and forbidden in this commandment than I was aware of; but yet I hope I go very near the observing and doing of all.

Neo. But, sir, is the bare observing and doing of these things sufficient for keeping of this commandment perfectly?

Evan. O no! the first commandment must be understood in all the rest, that is, the obedience to the first commandment must be the motive and final cause of our obedience to the rest of the commandments, otherwise it is not the worship of God, but hypocrisy, as I touched before; wherefore, neigbhour Nomologista, though you have done all the duties the Lord requires in this commandment, and avoided all the sins which he forbids, yet, if all this has been from such grounds, and to such ends, as I told you of in the conclusion of the second commandment, and not for the love you bear to God, and the desire you have to please him, you come short of keeping this commandment perfectly.

Neo. Sir, whatsoever he does, I am sure I come far short not only in this point, but in divers others; for though it is true, indeed, I am careful to finish all my worldly business in the space of six days, yet, alas! I do not so seriously think on and prepare for the seventh day as I ought; neither do I many times rise so early on that day as I ought; neither do I so thoroughly fit and prepare myself by prayer and other exercises beforehand as I ought; neither do I so heartily join with the minister and people, when I come to the assembly, as I ought, but am subject to many wandering worldly thoughts and cares even at that time. And when I come home, if I do either meditate, repeat, pray, or confer, yet, alas! I do none of these with such delight or comfort as I ought; neither have I been so mindful nor careful to visit the sick, and relieve the poor, as I ought; neither can I clear myself from being guilty