A Body of Practical Divinity

the Glory is departed: The top of the Beach Tree being cut off, the whole Body of the Tree withers apace: The Gospel is the top of all our Blessings, if this top be cut, the whole Body Politick will soon wither. O pray that the Lord will continue the visible Tokens of his presence among us, his Ordinances, that England may be called, Jehovah Shammah, The Lord is there, Ezek. 48.35. Pray that Righteousness and Peace may kiss each other, that so Glory may dwell in our Land.

Of the Commandments.

EGypt and the House of Bondage are the same, only they are expressed be under a different Notion. By Egypt is meant a place of Idolatry and Superstition, by the House of Bondage is meant a place of Affliction. Israel while they were in Egypt were under great Tyranny, they had cruel Task-masters set over them, who put them to hard labor, and set them to make Brick, yet allowed them no Straw; therefore Egypt is called the Iron Furnace, Deut. 4.20. and here the House of Bondage: From this Expression, I brought thee out of the House of Bondage, two things are to be noted. 1. God's Children may sometimes be under sore Afflictions, in the House of Bondage. 2. That God will in his due time bring them out of their afflicted State, I brought thee out of the House of Bondage.

1. God's Children may sometimes be under sore Afflictions, In domo servitutis, in the House of Bondage: God's People have no Writ of Ease granted them, no Charter of Exemption from Trouble in this Life: While the Wicked are kept in Sugar, the Godly are oft kept in Brine: And indeed, how could God's power be seen in bringing them out of trouble, if he did not sometimes bring them in? Or how should God wipe away the Tears from their Eyes in Heaven, if on Earth they shed none? Doubtless God sees there is need that his Children should be sometimes in the House of Bondage, 1 Pet. 1.6. 〈 in non-Latin alphabet 〉 , If need be, ye are in heaviness: The Body sometimes doth more need a bitter Potion than a Julip.

Quest. 1. Why God lets his People be in the House of Bondage, in an afflicted State?

Resp. He doth it: 1. For Probation for Trial, Deut. 8.16. Who led thee through that terrible Wilderness that he might humble thee and prove thee. Affliction is the Touch-stone of Sincerity, Psal. 66.10, 11. Thou, O God, hast proved us: Thou hast tried us as Silver: Thou laidest Affliction upon our Loins. Hypocrites may embrace the true Religion in Prosperity, and court this Queen while she hath a Jewel hung at her Ear: But he is the good Christian, who will keep close to God in a time of Suffering. Psal. 44.17. All this is come upon us; yet have we not forgotten thee: To love God in Heaven is no wonder, but to love God when he chastiseth us, this discovers Sincerity.

2. For Purgation: To purge out Corruption, Ardet palea, purgatur aurum, Isa. 27.9. And this is all the Fruit to take away his sin. The Eye though it be a tender part, yet when it is sore we put sharp Powders and Waters into it, to eat out the Pearl: Though the People of God are Dear to him, yet when Corruption begins to grow in them, he will apply the sharp Powder of Affliction to eat out the Pearl in the Eye. Affliction is God's Flail to thresh off our Husks: It is a means God useth to purge out Sloath, Luxury, Pride and Love of the World: God's Furnace is in Zion, Isa. 31.9. This is not to consume, but refine: What if we have more Affliction, if by this means we have less Sin?

3. For Augmentation: To increase the Graces of the Spirit: Grace thrives most in the Iron Furnace: Sharp Frosts nourish the Corn; so do sharp Afflictions Grace: Grace in the Saints is often as Fire hid in the Embers, Affliction is the Bellows to blow it up into a Flame: The Lord makes the House of Bondage a Friend to our Grace: Now Faith and Patience act their part: The darkness of the Night cannot hinder the Brightness of a Star: So the more the Diamond is cut the more it sparkles: And the more God afflicts us, the more our Graces cast a sparkling Luster.

4. For Preparation: To fit and prepare the Saints for Glory, 2 Cor. 4.17. Those stones which are cut out for a Building are first hewn and squared: The Godly are called, 〈 in non-Latin alphabet 〉 , living stones, 1 Pet. 2.5. And God doth first hew and polish them by Affliction, that they may be fit for the heavenly Building: The House of Bondage prepares for the House not made with Hands, 2 Cor. 5.1. The Vessels of Mercy are seasoned with Affliction, and then the Wine of Glory is poured in.

Quest. 2. How the Afflictions of the Godly differ from the Afflictions of the Wicked?

Resp. 1. These are but, 〈 in non-Latin alphabet 〉 , Castigations, those on the Wicked are, 〈 in non-Latin alphabet 〉 , Punishments; these come from a Father, those from a Judge.

2. Afflictions on the Godly are Fruits of Covenant-Mercy, 2 Sam. 7.14. But Afflictions on the Wicked are Effects of God's Wrath, Eccles. 5.17. He hath much wrath with his Sickness. Afflictions on the Wicked are the Pledge and Earnest of Hell: They are like the pinnioning of a Malefactor, which doth presage his Execution.

3. Afflictions on the Godly make them better, but Afflictions on the Wicked make them worse: The Godly pray more, Psal. 130.1. The Wicked Blaspheme more, Rev. 16.9. Men were scorched with great heat, and blasphemed the Name of God. Afflictions on the Wicked make them more Impenitent: Every Plague upon Egypt increased the Plague of Hardness in Pharaoh 's Heart: To what a prodigy of Wickedness do some Persons come after great Sickness? Affliction on the Godly is like bruising of Spices which are more sweet and fragrant: Affliction on the Wicked is like stamping of Weeds with a Pestle, which makes them more Unsavory.

Use 1. It shows us that we are not to wonder to see Israel in the House of Bondage, 1 Pet. 4.12. The Holiness of the Saints will not excuse them from Sufferings: Christ was the Holy one of God, yet he was in the Iron Furnace: Christ's Spouse is a Lily among Thorns, Cant. 2.2. His Sheep, though they have the Ear-mark of Election upon them, yet may have their Wool fleeced off: The Godly have some Good in them, therefore the Devil afflicts them, and some evil in them, therefore God afflicts them. While there are two Seeds in the World, expect to be under the Black Rod. The Gospel tells us of reigning, but first of Suffering, 2 Tim. 2.12.

2. It informs us that Affliction is not always the Sign of God's Anger: Israel the Apple of God's Eye, a peculiar Treasure to him above all People, Exod. 19.5. Yet these were in the House of Bondage: We are apt to judge and censure them who are in an afflicted State. When the Barbarians saw the Viper on Paul 's hand, they said, No doubt this Man is a Murderer, Acts 28.4. So when we see the Viper of Affliction fasten upon the Godly, we are apt to censure them, and say, These are greater Sinners than others, and God hates them: This rash censuring is for want of Wisdom. Were not Israel in the House of Bondage? Jeremiah in the Dungeon? Paul a night and a day in the Deep? God's Afflicting is so far from evidencing Hatred, that his not afflicting is, Hos. 4.14. I will not punish your Daughters when they commit Whoredom. Deus maxim irascitur cum non irascitur, Ber. God punisheth most when he doth not punish; his Hand is heaviest when it seems to be lightest: The Judge will not burn him in the Hand, whom he intends to execute.

3. If God's own Israel may be in the House of Bondage, then Afflictions do not of themselves demonstrate a Man Miserable. Indeed Sin unrepented of, makes one miserable, but the Cross doth not. If God hath a design in afflicting his Children, to make them happy, then they are not miserable; but God's afflicting them is to make them happy: Therefore they are not Miserable, Job 5.17. Happy is the Man whom God correcteth. The World counts them happy, who can keep out of Affliction; but the Scripture calls them happy, who are afflicted.

Quest. How are they happy?

Resp. 1. Because they are more Holy, Heb. 12.10. 2. Because they are more in God's Favor, Prov 3.12. The Goldsmith loves his Gold, when in the Furnace. 3. Because they have more of God's sweet Presence, Psal. 91.15. And they cannot be unhappy, that have God's powerful Presence in supporting, his gracious Presence in Sanctifying their Affliction. 4. Because the more affliction they have, the more degrees of Glory they shall have. The lower they have been in the Iron Furnace, they shall sit upon the higher Throne of Glory. The heavier their Cross, the heavier shall be their Crown. So then if Affliction make a Christian happy, they cannot denominate him miserable.

4. See the Merciful Providence of God to his Children, though they may be in the House of Bondage, and smart by Affliction, yet they shall not be hurt by Affliction. What hurt doth the Fan to the Corn? only separates the Chaft from it. Or the Launce to the Body, only let out the Impostume. The House of Bondage doth that which sometimes Ordinances will not do, it doth Humble and Reform, Job 36.8, 11. If they be held in Cords of Affliction, he openeth their Ear to Discipline, and commandeth that they return from Iniquity. O what a merciful Providence is this, though God bruise his People, yet while he is bruising them, he is doing them good. As if one should throw a Bag of Money at another, and a little bruise him, yet it doth enrich him. Affliction enricheth the Soul, and yields the sweet Fruits of Righteousness, Heb. 12.11.

5. If Israel be in the House of Bondage, if the Lord deals so with his own Children, then how severely will he deal with the Wicked? If God be so severe with them he loves, how severe will he be with them he hates? If it be done in the Green Tree, what shall be done in the Dry? If they that Pray and Mourn for Sin be so severely dealt with, what will become of them that Swear and break the Sabbath, and are unclean? If Israel be in the Iron Furnace, the Wicked shall lie in the Fiery Furnace of Hell. It should be the saddest News to wicked Men, to hear that the People of God are afflicted; let them think how dreadful will the case of Sinners be, 1 Pet. 4.17. Judgment must begin at the House of God, and if it first begin at us, what shall the end be of them that obey not the Gospel? If God thresh his Wheat, he will burn the Chaff. If the Godly suffer Castigation, the Wicked shall suffer Condemnation. If he mingle his Peoples Cup with Wormwood, he will mingle the Wickeds Cup with Fire and Brimstone.

2 Use. 1. If Israel be in the House of Bondage, then do not entertain too hard Thoughts of Affliction. Christians are apt to look upon the Cross and the Iron Furnace, as Frightful things, and do what they can to shun them. Nay, sometimes to avoid Affliction, they run themselves into Sin. But do not think too hardly of Affliction, do not look upon it through the Multiplying Glass of Fear; the House of Bondage is not Hell. Consider First, Whence doth Affliction come? even from a Wise God, who prescribes whatever befalls us. Persecutions are but like Apothecaries, they give us that Physic which God prescribes. Secondly, Affliction hath its Light side as well as its Dark. God can sweeten our Afflictions, candy our Wormwood, 2 Cor. 1.5. As our Sufferings abound, so doth also our Consolation. Argerius dated his Letters from the pleasant Garden of the Leonine Prison. God doth sometimes so revive his Children in Trouble, that they had rather bear their Afflictions, than want their Comforts. Why then should Christians entertain such hard thoughts of Affliction? Do not look at its grim Face, but at the Message it brings, which is to enrich us both with Grace and Comfort.

2. If Israel be sometimes in the House of Bondage, in an Afflicted State, then think beforehand of Affliction; say not as Job 29.18. I shall die in my Nest. In the House of Mirth, think of the House of Bondage; you that are now Naomi, may be Marah, Ruth 1.20. How quickly may the Scene turn, and the Hyperbole of Joy end in a Catastrophe; all outward things are upon the Tropics, given to change. The fore-thoughts of Affliction, would make us Sober and Moderate in the use of Lawful Delights, it would cure a Surfeit. Christ at a Feast mentions his Burial, a good Antidote against a Surfeit. The forethoughts of Affliction would make us prepare for it; it would take us off the World, it would put us upon a Search of our Evidences, she would see what Oil we have in our Lamp, what Grace we can find, that we may be able to stand in the Evil Day. That Soldier was imprudent, who had his Sword to whet, when he was just going to Fight. He who forecasts Sufferings, will have the Shield of Faith, and the Sword of the Spirit ready, that he may not be surprised.

3. If Afflictions do come, let us labor to deport ourselves wisely as Christians, that we may adorn our Sufferings: That is, let us endure with Patience, James 5.10. Take my Brethren the Prophets for an Example of enduring Affliction and Patience. Satan labors to take advantage of us in Affliction, by making us either Faint or Murmure. He blows the Coals of Passion and Discontent, and then warms himself at the Fire. Patience adorns Sufferings. A Christian should say, as Jesus Christ, Lord, not my Will, but thy Will be done. And indeed, 'tis a sign the Affliction is sanctified, when the Heart is brought to a sweet submissive frame, and then God will remove the Affliction: He will take us out of the Iron Furnace. And that brings me to the Second thing, God's Deliverance of his People Israel, I brought you out of the House of Bondage.

Of the Commandments.

WE may consider these Words, Who brought thee out of the House of Bondage, either 1. Literally, or 2. Spiritually and mystically. 1. In the Letter, I brought thee out of the House of Bondage ; that is, I delivered you out of the Misery and Servitude you sustained in Egypt when you were in the Iron Furnace. 2. Spiritually and Mystically, I brought thee out of the House of Bondage. So it is a Type of our Deliverance by Christ from Sin and Hell.

1. Literally, in the Letter, I brought thee out of the House of Bondage ; viz. Out of great Misery and Slavery in the Iron Furnace. The thing I note hence is, though God bring his People sometimes into trouble, yet he will bring them out again. Israel was in the House of Bondage, but at last I brought you out of Bondage. First, 〈 in non-Latin alphabet 〉 , That God doth deliver out of Trouble. Secondly, In what manner. Thirdly, When are the Seasons. Fourthly, Why God delivers. Fifthly, How the deliverances of the Godly and Wicked out of Trouble differ?

First 〈 in non-Latin alphabet 〉 . That God doth deliver his Children out of Troubles, Psal. 22.4. Our Fathers trusted in thee, they trusted, and thou didst deliver them. 2 Tim. 4.17. And I was delivered out of the Mouth of the Lion, viz. from Nero. Psal. 66.11, 12. Thou laidst Affliction upon our Loins, but thou broughtest us out into a Wealthy Place. Psal. 30.5. Heaviness may endure for a Night, but Joy cometh in the Morning. God brought Daniel out of the Lions Den, Sihon out of Babylon. God in his due time gives an issue out of trouble, Psal. 68.20. The Tree which in Winter seems dead, in the Spring revives: Post nubila Phaebus : Affliction may leap on us as the Viper did on Paul, but at last this Viper shall be shaked off. 'It is called a Cup of Affliction, Isa. 51.17. The Wicked drink a Sea of Wrath, the Godly drink only a Cup of Affliction, and God will say shortly, Let this Cup pass away. God will give his People a Goal Delivery.

Secondly. Quest. In what manner doth God deliver his People out of Trouble?

Resp. He doth it like a God, in Wisdom. 1. He doth it sometimes suddenly, as the Angel was caused to fly swiftly, Dan. 9.21. So God sometimes makes a Deliverance fly swiftly upon the Wing, and on a Suddain he turns the shadow of Death into the Light of the Morning. As God gives us Mercies above what we can think, Ephes. 3.20. so sometimes before we can think of them, Psal. 126.1. When the Lord turned the Captivity of Zion, we were like them that Dreamed ; we were in a Dream, we never thought of it. Joseph could not have thought of such a sudden Alteration, to be the same Day freed out of Prison, and made the chief Ruler in the Kingdom. Mercy sometimes doth not stick long in the Birth, but it is brought forth on a sudden. 2. God sometimes delivers his People strangely. That the Whale which swallowed up Jonah, should be a means to bring him safe to Land. God sometimes delivers his People in that very way they think he will destroy. In Bringing Israel out of Egypt, God stirred up the Hearts of the Egyptians to hate them, Psal. 105.22. And that was the means of their Deliverance. He brought Paul to Shoar by a contrary Wind, and upon the broken Pieces of the Ship, Acts 27.44.

Thirdly. Quest. When are the times and Seasons that God usually delivers his People out of the Bondage of Affliction?

Resp. 1. When they are in the greatest Extremity. When Jonah was in the Belly of Hell, then Chap. 2.5. Thou hast brought up my Life from Corruption. When there is but an Hairs breadth between the Godly and Death, then God ushers in Deliverance. When the Ship in the Gospel was almost covered with Waves, then Christ awoke, and rebuked the Wind. When Isaac was upon the Altar, and the Knife going to be put to his Throat, then comes the Angel, Lay not thy Hand upon the Child. When Peter began to sink, then Christ took him by the Hand. Cum duplicantur lateres venit Moses : When the Tale of Brick was doubled, then comes Moses the Temporal Savior. When the People of God are in the greatest danger, then appears the Morning Star of Deliverance. When the Patient is ready to faint, now the Cordial is given.

2. The Second Season is, when Affliction hath done its Work upon them: When it hath effected that God hath sent it for. As First, When it hath humbled them, Lam. 3.19. Remembering my Affliction, the Wormwood and Gall, my Soul is humbled in me. When God's Corrosive hath eat out the Proud Flesh. Secondly, When it hath tamed their Impatience. Before they were proud and impatient, like froward Children, that would struggle with their Parents, but when their cursed Hearts are tamed, and they say as Micah 7.9. I will bear the Indignation of the Lord, because I have sinned against him ; and as Eli, It is the Lord, let him do what seems him good ; Let him hedge me with Thorns, if he will plant me with Grace.

3 When they are more Partakers of God's Holiness, Heb. 12.10. they are more full of Heavenly-Mindedness. When the sharp Frost of Affliction hath brought forth the Spring Flowers of Grace, now the Cross is sanctified, and God will bring them out of the House of Bondage. Luctus in laetitiam vertetur, cineres in Corollas. When the Metal is refined, then it is taken out of the Furnace. When Affliction hath healed us, now God takes off the smarting Plaister.

Fourthly. Quest. Why doth God bring his People out of the House of Bondage?

Resp. Hereby he makes way for his own Glory. God's Glory is dearer to him than anything besides; it is a Crown-Jewel. God by raising his People, raiseth the Trophies of his own Honor: He glorifies his Attributes: His Power, Goodness, Truth, do all Ride in Triumph.

1. His Power. If God did not sometimes bring his People into Trouble, how would his Power be seen in bringing them out? He brought Israel out of the House of Bondage, with Miracle upon Miracle, he saved them with an outstretched-Arm; Psal. 114.5. What ailed thee O thou Sea, that thou fleddest, &c. It is spoken of Israel 's March out of Egypt, when the Sea fled, and the Waters were parted each from other. Here was the power of God set forth, Ier. 32.27. Is anything too hard for me? God loves to help, when things seem past hope; he creates Deliverance, Psal. 124.8. He brought Isaac out of a Dead Womb, and the Messiah out of a Virgins Womb. O how doth his Power shine forth, when he overcomes seeming Impossibilities, and works a Cure, when things look desperate!

2. His Truth. God hath made Promises to his People, when they are under great pressures to deliver them, and his Truth is engaged in his Promise, Psal. 50.15. Call-upon me in the Day of Trouble, I will deliver thee. Job 5.19. He shall deliver thee in Six Troubles, and in Seven. How is the Scripture bespangled with these Promises, as the Firmament is with Stars; either God will deliver them from Death, or by Death; 〈 in non-Latin alphabet 〉 , he will make a way to escape, 1 Cor. 10.13. When Promises are verified, God's Truth is magnified.

3. His Goodness. God is full of Compassion to such as are in Misery. The Hebrew Word Racham, for Mercy, signifies Bowels. God hath Soundings of Bowels, Isa. 63.15. And this Sympathy stirs up God to deliver, Isa. 63.9. In his Love and in his Pity he Redeemed them. This makes way for the Triumph of God's Goodness. First▪ He is Tender-hearted, he will not over-afflict; he cuts asunder the Bars of Iron, he breaks the Yoaks of the Oppressor. Thus all his Attributes ride in Triumph, in the saving his People out of Trouble.

Fifthly. Quest. How the Deliverances of the Godly and Wicked out of Trouble differ?

Resp. 1. The deliverances of the Godly are Preservations; of the Wicked are Reservations, 2 Pet. 2.9. The Lord knows how to deliver the Godly, and to reserve the Unjust to be Punished. A Sinner may be delivered from dangerous Sickness, and out of Prison; but all this is but a Reservation to some greater Evil.

2. God delivers the Wicked (or rather spares them,) in Anger. Deliverances to the Wicked are not given as Pledges of God's Love, but Symptoms of his Displeasure; as Quails were given to Israel in Anger. But Deliverances of the Godly are in Love, 2 Sam. 22.20. He delivered me, because he delighted in me. Isa. 38.17. Thou hast in love to my Soul delivered me from the Pit of Corruption ; or as in Hebrew, Chashiacta Naphshi, Thou hast loved me from the Pit of Corruption. A Wicked Man may say, Lord thou hast loved me out of the Pit of Corruption. But a Godly Man may say, Lord thou hast loved me out of the Pit of Corruption. It is one thing to have God's Power deliver us, and another thing to have his Love deliver us. O saith Hezekiah, Thou hast in Love to my Soul delivered me from the Pit of Corruption.

Quest. How may it be known that a Deliverance comes in Love?

Resp. 1. When a Deliverance makes our Heart boil over in love to God, Psal. 116.1. I love the Lord because he hath heard my Voice. It is one thing to love our Mercies, another thing to love the Lord: Then a Deliverance is in Love, when it causeth Love.

2. Then a Deliverance is in Love, when we have Hearts to improve it for God's Glory: The Wicked, instead of improving their Deliverances for God's Glory, improve their Corruptions; they grow worse after, as the Metal when it is taken out of the Fire grows harder: But then our Deliverance is in Love, when we improve it for God's Glory: God raiseth us out of a low Condition, and we lift him up in our Praises, and honor him with our Substance, Prov. 3.9. He recovers us from Sickness, and we spend ourselves in his Service. Mercy is not as the Sun to the Fire, to dull it and put it out; but as Oil to the Wheel to make it move faster.

3. Then a Deliverance comes in Love, when it makes us more Exemplary in Holiness: Our Lives are walking Bibles. A Thousand Praises and Doxologies do not honor God, so much as the Mortifying one Lust, Obadiah 17. On Mount Zion there shall be Deliverance and Holiness. When these two go together, Deliverance and Holiness; when being made Monuments of Mercy, we are Patterns of Piety: Now a-Deliverance comes in Love, and we may say as Hezekiah, Thou hast loved me out of the Pit of Corruption.

1. If God brings his People out of Bondage, then let none despond in trouble; say not, I shall sink under this burden ; as David, I shall one day perish by the hand of Saul. God can make this Text good, Personally and Nationally, to bring his People out of the House of Bondage: When he sees a fit Season he will put forth his Arm and save them; and he can do it with ease, 2 Chron. 14.11. It is nothing for thee Lord to help. He that turns the Tides can turn the Times: He that raised Lazarus when he was Dead, can raise thee when thou art Sick, Isa. 63.5. I looked, and there was none to help; therefore my own arm brought Salvation. Do not despond; believe in God's Power; Faith sets God on work to deliver us.

2. Labor (if you are in trouble) to be fitted for Deliverance: Many would have Deliverance, but are not fitted for it.

Quest. When are we fitted for Deliverance?

Resp. When we are by our Afflictions conformed to Christ: Namely, When we have learned Obedience, Heb. 5.8. He learned Obedience by the things which he suffered: That is, he learned sweet Submission to his Fathers Will, Luke 22.42. Not my will, but thy will be done. When we have thus learned Obedience by our Suffering, we are willing to do what God will have us do, and be what God will have us be. Now we are conformed to Christ, and are fitted for Deliverance.

3. If God have brought you at any time out of the House of Bondage, out of great and eminent Troubles, be much in Doxology and Praise; Deliverance calls for Praise, Psal. 30.11, 12. Thou hast put off my Sackcloth, and girded me with gladness: To the end that my Glory may sing praise to thee. My Glory, (that is, my Tongue which is the Instrument of glorifying thee.) The Saints are Temples of the Holy Ghost, 1 Cor. 3.16. Where should God's Praises be sounded but in his Temples? Beneficium postulat officium : The deepest Springs yield the sweetest Water: And Hearts deeply sensible of God's Deliverances yield the sweetest Praises. Moses tells Pharaoh, when he was going out of Egypt, We will go with our Sheep and our Cattle, Exod. 10.9. Why so? Because he might have Sacrifices of Thanksgiving ready to offer to God for their Deliverance. To have a thankful Heart for a Deliverance, is a greater Blessing than the Deliverance itself, Luke 17.15. One of the Lepers, when he saw he was healed, turned back, and with a loud voice glorified God. The Lepers thankful Heart was a greater Blessing than to be healed of his Leprosy: Have any of you here been brought out of the House of Bondage, out of Prison, Sickness, or any Death-threatening Danger? Do not forget to be thankful; be not Graves, but Temples: And that you may be the more Thankful, observe every Emphasis and Circumstance in your Deliverance; as to be brought out of trouble when you were In articulo mortis, there was but an Hairs breadth between you and Death; or to be brought out of Affliction, without Sin, you did not purchase your Deliverance, by the insnaring of your Consciences; or, to be brought out of trouble upon the Wings of Prayer; or, that those who were the Occasions of bringing you into trouble, should be the Instruments of bringing you out: These Circumstances being well weighed, do heighten a Deliverance, and should heighten our Thankfulness: The cutting of a Stone may be of more Value than the Stone itself: And the Circumstancing of a Deliverance may be greater than the Deliverance itself.

Quest. But how shall we praise God in a right manner for Deliverances?

Resp. 1. Be Holy Persons: In the Sacrifices of Thanksgiving, whosoever did eat thereof, with their Uncleanness upon them, were to be cut off, Lev. 7.20. to typify how unpleasing their Praises and Thank-offerings are who live in Sin.

2. Praise God with humble Hearts, acknowledge how unworthy you were of Deliverance: God's Mercies are not Debts but Legacies, and that you should have a Legacy given you, be humble, Rev. 11.16. The Elders fell upon their Faces (an Expression of Humility) and worshipped and praised God.

3. Praise God for Deliverances cordially, Psal. 111.1. I will praise the Lord, Becol Levau, with my whole Heart. In Religion there is no Music but in Consort, when Heart and Tongue join.

4. Praise God for Deliverance constantly, Psal. 146.2. While I live will I bless the Lord: Some will be thankful while the Memory of a Deliverance is fresh, and then they leave off. Like the Carthaginians, who used at first to send the Tenth of their yearly Revenue to Hercules ; but by degrees they grew weary, and left off sending. But we must be constant in our Eucharistical Sacrifice or Thank-offering: The Motion of our Praise must be like the Motion of our Pulse, which beats as long as Life lasts, Psal. 146.1. I will sing praises to my God while I have any Being.

Of the Commandments.

2. THese words are to be understood Mystically and Spiritually. By Israel's Deliverance from the House of Bondage, is typified their Spiritual Deliverance from Sin, Satan and Hell.

I. From Sin.] The House of Bondage was a Type of Israel's Deliverance from Sin. Sin is the true Bondage, it inslaves the Soul: Nihil durius Servitute, Cicero. Of all Conditions Servitude is the worst. I was held before Conversion (saith Austin) not with an iron Ghain, but with the Obstinacy of my own Will. Sin is the inslaver; Sin is called, 〈 in non-Latin alphabet 〉 , a Law, Rom. 7.23. because it hath such a binding power over a Man: And it is said, 〈 in non-Latin alphabet 〉 , to reign, Rom. 6.12. because it exerciseth a Tyrannical Power: And Men are said to be the Servants of Sin, Rom. 6.17. because they are so enslaved by it. Thus Sin is the House of Bondage; Israel was not so enslaved in the Iron Furnace, as the Sinner is by Sin. Those are worse Slaves and Vassals who are under the power of Sin, than those are who are under the power of Earthly Tyrants.

1. Other Slaves have the Tyrants only rule over their Bodies; but the Sinner hath his Soul Tyranniz'd over: The Soul, that Princely thing, which sways the Scepter of Reason, and was once crowned with perfect Knowledge and Holiness, now this Prince goes on foot, it is enslaved and made a Lackey to every base Lust.

2. Other Slaves have some pity shewn them, the Tyrant gives them Meat, and lets them have hours for their Rest: But Sin is a merciless Tyrant, it will let Men have no Rest. Judas had no rest till he had betrayed Christ; and after that he had less rest in his Conscience. How doth a Man Hackney himself out in the Service of Sin, wast his Body, break his Sleep, distract his Mind? A wicked Man is every day doing Sins drudgery-work.

3. Other Slaves, though they are set about servile work, yet about lawful; it is lawful to work in the Gally, tug at the Oar; but all the Laws and Commands of Sin are unlawful: Sin saith to one Man Defraud, to another be Unchast, to another take Revenge; to another, take a false Oath. Thus all Sins commands are unlawful, we cannot obey Sins Law but by breaking God's Law.

4. Other Slaves are forced against their will: Israel groaned under Slavery, Exod. 2.23. But Sinners are content to be under the command of Sin, they are willing to be Slaves, they love their Chains, they will not take their Freedom: They Glory in their shame, Phil. 3.19. They wear their Sins, not as their Fetters, but their Ornaments: They rejoice in Iniquity, Ier. 11.15.

5. Other Slaves are brought to Correction, but Sins Slaves are without Repentance brought to Condemnation: Other Slaves lie in the Iron Furnace, Sins Slaves lie in the Fiery Furnace. What freedom of Will hath a Sinner to his own Conversion, when he can do nothing but what Sin will have him? He is enslaved. Thus Sinners are in the House of Bondage, but God takes his Elect out of this House of Bondage: He beats off the Chains and Fetters of Sin: He rescues them from their Slavery: He makes them free, by bringing them into the glorious Liberty of the Children of God, Rom. 8. The Law of Love now commands not the Law of Sin: Though the Life of Sin be prolonged, yet not the Dominion: As those Beats in Daniel had their Lives prolonged for a Season, but their Dominion was taken away, Dan. 7.12. The Saints are made Spiritual Kings, to rule and conquer their Corruptions, to bind these Kings in Chains : This is matter of the highest Praise and Thanksgiving, to be thus taken out of the House of Bondage, to be freed from enslaving Lusts, and made Kings to reign in Glory forever.

II. The bringing Israel out of the House of Bondage, was a Type of their Deliverance from Satan. Thus Men naturally are in the House of Bondage, they are enslaved to Satan: Satan is called the Prince of this World, John 14.30. and the God of this World, 2 Cor. 4.4. because he hath such power to command and enslave them: Though Satan shall one day be a close Prisoner in Chains, yet now he doth Insult and Tyrannize over the Souls of Men: Sinners are under the Rule of Satan, he exerciseth over them such a Jurisdiction as Caesar did over the Senate. The Devil fills Men's Heads with Error, and their Hearts with Malice, Acts 5.3. Why hath Satan filled thine Heart? A Sinners Heart is the Devils Mansion-House, Matt. 12.44. I will return into my House. And sure that must needs be an House of Bondage which is the Devils Mansion-House. Satan is a perfect Tyrant, 1. He rules Men's Minds, he blinds them with Ignorance, 2 Cor. 4.4. The God of this World hath blinded the minds of them that believe not. 2. He rules their Memories; they shall remember that which is Evil, and forget that which is good: Their Memories are like a Siercer or Strainer that lets go all the pure Liquor, and retains only the Dregs. 3. He rules their Wills: Though the Devil cannot force the Will, yet he draws it, John 8.44. The Lusts of your Father you will do. He hath got your Hearts, and him you will obey: His strong Temptations do more draw Men to Evil, than all the Promises of God can draw them to Good. This is the State of every Man by Nature, he is in the House of Bondage, the Devil hath him in his power: A Sinner grinds in the Devils Mill; he is at the Command of Satan, as the Ass is at the command of the Driver: No wonder to see Men, oppress and persecute; these Slaves must do what the God of this World will have them: How could those Swine but run, when the Devils entered into them Matt. 8.32. When the Devil tempted Ananias to tell a Lye, he could not but speak what Satan had put in his Heart, Acts 5.3. When the Devil entered into Judas, and bid him betray Christ, Judas would do it though he hanged himself. This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan: When David would curse the Enemies of God, how did he pray against them, that Satan might be at their right hand, Psal. 109.6. He knew he could lead them into any Snare: If Satan be at the Sinners right hand, let the Sinner take heed he be not set on God's left hand: Is not this a case to be bewailed, to see Men taken Captive by Satan at his will, 2 Tim. 2.26. He leads Sinners as Slaves before him in Triumph: He possesseth them; If People should see but their Beasts bewitched and possessed of the Devil, they would be much troubled: Yet their Souls are possessed by Satan, but they are not sensible. [What can be worse than to be in the House of Bondage, to have the Devil hurry Men on in their Lusts to Perdition?] Sinners are willingly inslav'd to Satan, they love their Goaler; are content to sit quietly under Satan's Jurisdiction; they choose this Bramble to rule them, though within a while Fire will come out of this Bramble to devour them, Judges 9. Now what an infinite Mercy of God is it, when he brings poor Souls out of this House of Bondage, when he gives them a Goal delivery from the Prince of Darkness! Jesus Christ Redeems Captives: He Ransoms Sinners by Price, and Rescues them by Force: As David took a Lamb out of the Lions Mouth, 1 Sam. 17.34. So Christ rescues Souls out of the Mouth of this Roaring Lyon. O what a Mercy is it, to be brought out of the House of Bondage, to be taken from being made Captives to the Prince of the Air, and to be made Subjects of the Prince of Peace! And this is done by the preaching of the Word, Acts 26.18. To turn them from the power of Satan unto God.

III. The bringing of Israel out of the House of Bondage, was a Type of their being delivered from Hell. Hell is Domus Servitutis, An House of Bondage; an House built on purpose for Sinners to lie in.

1. That there is such an House of Bondage where the Damned lie, Psal. 9.17. The wicked shall be turned into Hell, Matt. 23.33. How can ye escape the damnation of Hell. If any one shall ask where this House of Bondage is, where is the place of Hell? I wish you may never know feelingly, 〈 in non-Latin alphabet 〉 , Chrys. Let us not so much, saith Chrysostom, labor to know where Hell is, as how to escape it. Yet to satisfy Curiosity, Hell is Locus subterraneus, Some place beneath, Prov. 5.24. Hell beneath. Hesiod saith, Hell is as far under the Earth, as Heaven is above it. Luke. 8.31. The Devils besought Christ, That he would not command them to go into the deep. Hell is in the Deep.

2. Q. Why there must be this House of Bondage, why an Hell? Resp. Because there must be a place for the Execution of Divine Justice: Earthly Monarchs have their Prison for Malefactors, and shall not God have his? Sinners are Criminal Persons, they have offended God, and it would not consist with God's Holiness and Justice, to have his Laws infring'd, and not appoint Penalties for the Transgressors.

3. The Dreadfulness of this place: Could you but for one hour hear the Groans and Shreaks of the Damned, it would confirm you in this Truth, that Hell is an House of Bondage: Hell is the Emphasis of Misery: Besides the Poena damni, the Punishment of Loss, which is the Exclusion of the Soul from the glorified sight of God, which Divines think the worst part of Hell. I say besides this, there will be Poena Sensus, the Punishment of Sense. If when God's Wrath is kindled but a little, and a spark of it flies into a Mans Conscience in this Life, it is so terrible (as in the case of Spira ) then what will Hell itself be? That I may describe this House of Bondage.

1. In Hell there will be a Plurality of Torments. 1. Bonds and Chains, 2 Pet. 2.4. 2. The Worm, Mark 9.44. This is the Worm of Conscience, and the Lake of Fire, Rev. 20.15. other Fire is but painted to this.

2. This House of Hell is haunted with Devils, Matt. 25.41. Anselm hath a saying, I had rather endure all Torments, than see the Devil with bodily Eyes. Such as go to Hell must not only be forced to behold the Devil, but must be shut up in the Den with this Lyon: They must keep the Devil company: The Devil is full of spite against Mankind: This red Dragon will spet Fire in Men's Faces.

3. The Torment of Hell abides forever, Rev. 14.11. The smoke of their Torment ascendeth up forever and ever, Mark 9.44. Time cannot finish it, Tears cannot quench it: The Wicked are Salamanders who live always in the Fire of Hell, and are not consumed: After Sinners have lain Millions of Years in Hell, their Punishment is as far from ending, as it was at the beginning: If all the Earth and Sea were Sand, and every thousand Year a Bird should come and take away one grain of this Sand, it would be a long time ever that vast heap of Sand were emptied. Yet if after all that time the Damned might come out of Hell, there were some hope, but this word EVER breaks the Heart.

Quest. But how doth this seem to stand with God's Justice, for a Sin committed in a moment, to punish it with eternal Torment?

Resp. 1. Because there is an Eternity of Sin in Mans Nature. 2. Because Sin is Crimen laesae Majestatis, it is committed against an infinite Majesty, therefore the Sin is Infinite, and proportionably the Punishment must be Infinite. Now, because a finite Creature cannot bear infinite Wrath, therefore he must be eternally satisfying what he cannot satisfy at once. Now then, if Hell be such an House of Bondage, what infinite cause have they to bless God, who are delivered from it? 1 Thess. 1.10. Jesus delivered us from the Wrath to come. Jesus Christ suffered the Torments of Hell in his Soul, that Believers should not suffer them. If we are thankful when we are ransomed out of Prison, or delivered from Fire, Oh how should we bless God to be preserved from Wrath to come ! And that which may cause the more Thankfulness, is because the most go into this House of Bondage, the most go to Hell: Therefore to be of the number of those few that are delivered from it, is matter of infinite Thankfulness. I say, most go to this House of Bondage when they die; most go to Hell, Matt. 7.13. Broad is the way which leadeth to destruction, and many there be that go in thereat. The greatest part of the World lies in Wickedness, 1 John 5.19. Divide the World, saith Brerewood, into 31 parts, nineteen parts of it are possessed by Jews and Turks, seven parts by Heathens; so that there are but five parts of Christians; and among these Christians so many seduced Papists on one hand, and so many formal Protestants on the other, that we may conclude the major part of the World goes to Hell. 1. The Scripture compares the Wicked to Briars, Isa. 10.17. There are but few Lilies in your Fields, but in every Hedge Thorns and Briars. 2. To the mire in the streets, Isa. 10.6. Few Jewels or precious Stones in the Street, but you cannot go a step but you meet with Mire. The Wicked are as common as the Dirt in the Street: Look into the Generality of People; How many Drunkards for one that is Sober? How many Adulterers for one that is Chast? How many Hypocrites for one that is Sincere? The Devil hath the Harvest, and God only a few Gleanings. Oh then such as are delivered from the House of Bondage, Hell, have infinite cause to admire and bless God. How should the Vessels of Mercy run over with Thankfulness? When most are carried Prisoners to Hell, they are delivered from Wrath to come.

Quest. How shall I know I am delivered from Hell?

Resp. 1. Those whom Christ saves from Hell, he saves from Sin, Matt. 1.21. He shall save his People from their sins. Hath God delivered you from the power of Corruption, from Pride, Malice, Lust? If he hath delivered you from the Hell of Sin, then he hath delivered you from the Hell of Torment.

2. If you have got an Interest in Christ, prizing, confiding, loving him, then you are delivered from Hell and Damnation, Rom. 8.1. No Condemnation to them which are in Christ Jesus. If you are in Christ, then he hath put the Garment of his Righteousness over you, and Hell Fire can never singe this Garment. Pliny observes, nothing will so soon quench Fire as Salt and Blood: The Salt tears off Repentance, and the Blood of Christ will quench the Fire of Hell, that it shall never kindle upon you.

Of the Commandments.

BEfore I come to the Commandment, I shall premise some things about the Moral Law: Answer Questions, Rules.

Quest. 1. What is the difference between the Moral Law and the Gospel?

Resp. 1. The Law requires that we worship God as our Creator: The Gospel requires that we worship God in and through Christ. God in Christ is propitious, out of Christ we may see God's Power, Justice, Holiness; in Christ we see his Mercy displayed.

2. The Moral Law requires Obedience, but gives no strength (as Pharaoh required Brick but gave no Straw) but the Gospel gives strength: The Gospel bestows Faith upon the Elect: The Gospel sweetens the Law; it makes us serve God with delight.

Quest. 2. What use is there of the Moral Law to us?

Resp. The Law is a Glass to show us our Sins, that so seeing our Pollution and Misery, we may be forced to fly to Christ to satisfy for former guilt, and save from future Wrath, Gal. 3.24. The Law was our School-master to bring us to Christ.

Quest. 3. But is the Moral Law still in force to Believers, is it not abolished to them?

Resp. In some sense it is abolished to Believers. 1. In respect of Justification; they are not justified by their Obedience to the Moral Law. Believers are to make great use of the Moral Law (as I shall show) but they must trust only to Christ's Righteousness for Justification; as Noah 's Dove made use of her Wings to fly, but trusted to the Ark for Safety: If the Moral Law could justify, what need were there of Christ's Dying? 2. The Moral Law is abolished to Believers, in respect of the Malediction of it: They are freed from the Curse and damnatory power of it, Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us.

Quest. 4. How was Christ made a Curse for us?

Resp. Christ may be considered, 1. As the Son of God, and so he was not made a Curse. 2. As our Pledge and Surety, Heb. 7.22. And so he was made a Curse for us: This Curse was not upon his God-head, but upon his Manhood. This Curse was the Wrath of God lying upon him. And thus Christ hath taken away from Believers the Curse of the Law, by being made a Curse for them. But though the Moral Law is thus far abolished, yet it remains as a perpetual Rule to Believers: Though the Law Moral be not their Savior, yet it is their Guide: Though it be not Foedus, a Covenant of Life, yet it is Norma, a Rule of Living: Every Christian is bound to conform to the Moral Law, and write as exactly as he can, after this Copy, Rom. 3.31. Do we then make void the Law through Faith? God forbid. Though a Christian is not under the condemning power of the Law, yet he is under the commanding power. To love God, to reverence and obey him, this is a Law always binds, and will bind in Heaven. This I urge against the Antinomians, who say the Moral Law is abrogated to Believers; which as it contradicts Scripture, so it is a Key to open the Door to all Licentiousness. They who will not have the Law to rule them, shall never have the Gospel to save them. Having answered these Questions, I shall in the next place, law down some general Rules for the right understanding of the Decalogue or Ten Commandments: These Rules may serve to give us some light into the Sense and Meaning of the Commandments.

Rule 1. The Commands and Prohibitions of the Moral Law reach the Heart.

1. The Commands of the Moral Law reach the Heart: The Commandments require not only outward Actions, but inward Affections: They require not only the outward Act of Obedience, but the inward Affection of Love, Deut. 6.5. Thou shalt love the Lord thy God, with all thy Heart.

2. The Threats and Prohibitions of the Moral Law reach the Heart: The Law of God forbids not only the Act of Sin, but the Desire and Inclination: Not only doth it forbid Adultery, but Lusting, Matt. 5.28. Not only Stealing but Coveting, Rom. 7.7. Lex humana ligat manum, lex Divina comprimit animam. Mans Law binds only the Hands, God's Law binds the Heart.

Rule 2. In the Commandments there is a Synecdoche, more is intended than is spoken. 1. Where any Duty is commanded, there the contrary Sin is forbidden, &c. When we are commanded to keep the Sabbath day Holy, there we are forbidden to break the Sabbath: When we are commanded to live in a calling, Six days shalt thou labor, there we are forbidden to live idly and out of a Calling. 2. Where any Sin is forbidden, there the contrary Duty is commanded: When we are forbidden to take God's Name i • vain, the contrary Duty is commanded, that we should reverence his Name, Deut. 28.58. That thou mayest fear this glorious and fearful Name, the Lord thy God. Where we are forbidden to wrong our Neighbor; there is the contrary Duty included, that we should do him all the good we can, by vindicating his Name, and supplying his Wants.

Rule 3. Where any Sin is forbidden in the Commandment, there the occasion of it is also forbidden. Where Murder is forbidden, there Envy and rash Anger are forbidden which may occasion it. Where Adultery is forbidden in the Commandment, there is forbidden all that may lead to it, as wanton glances of the Eye, or coming into the Company of an Harlot, Prov. 5.8. Come not nigh the Door of her House. He who would be free from the Plague, must not come near the Infected House. Under the Law the Nazarite was forbid to drink Wine, nor might he eat Grapes of which the Wine was made.

Rule 4. In relato subintelligitur correlatum. Where one Relation is named in the Commandment, there another Relation is included. Where the Child is named, there the Father is included. Where there is the Duty of Children to Parents mentioned, there is included also the Duty of Parents to Children. Where the Child is commanded to honor the Parent, there is implied, that the Parent is also commanded to instruct, to love, to provide for the Child.

Rule 5. Where greater Sins are forbidden, there lesser Sins are also forbidden. Though no Sin in its own Nature is little, yet comparatively one may be less than another. Where Idolatry is forbidden, there is forbidden Superstition, or bringing any Innovation into God's Worship which he hath not appointed. As the Sons of Aaron were forbid to worship an Idol, so to Sacrifice to God with strange Fire, Lev. 10.1. Mixture in Sacred things, is like a dash in the Wine, which though it gives it a color, yet doth but debase and adulterate it. 'It is highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed; it is to tax God's Wisdom, as if he were not Wise enough to appoint the manner how he will be served.

Rule 6. The Law of God is Copulative, Lex est Copulativa : The First and Second Table are knit together; Piety to God, and Equity to our Neighbor. These Two Tables which God hath joined together, must not be put asunder. Try a Moral Man by the Duties of the First Table, Piety to God, and there you will find him Negligent. Try an Hypocrite by Duties of the Second Table, Equity to his Neighbor, and there you find him Tardy. He who is strict in the Second Table, but neglects the First, or he who is zealous in the First Table, but neglects the Second, his Heart is not right with God. The Pharisees were the Highest Pretenders to the First Table, Zeal and Holiness; but Christ detects their Hypocrisy, Mat. 23.23. Ye have omitted Judgment, Mercy and Faith. They were bad in the Second Table; they omitted Judgment, that was, being Just in their Dealings, Mercy in Relieving the Poor, and Faith, that is Faithfulness in their Promises and Contracts with Men. God wrote both the Tables, and our Obedience must set Seal to both.

Rule 7. God's Law forbids not only the Acting of Sin in our own Persons, but being accessory to, or having any Hand in the Sins of others.

Quest. How and in what Sense may we be said to partake and have an Hand in the Sins of others?

Resp. 1. By Decreeing Unrighteous Decrees, and imposing on others that which is unlawful: Jeroboam made the People of Israel to Sin; he was accessory to their Idolatry by setting up golden Calves: So David, though he did not in his own Person kill Uriah ; yet because he wrote a Letter to Joab, to set Uriah in the Fore-front of the Battle, and it was done by his command, therefore he was accessory to Uriah 's Death, and the Murder of him was laid to David 's Charge by the Prophet, 2 Sam. 12.9. Thou hast killed Uriah the Hittite with the Sword.

2. We become accessory to the Sins of others, by not hindering them when it is in our power: Qui non prohibit cum potest, jubet: If a Master of a Family sees his Servant break the Sabbath, or hears him Swear, and lets him alone, doth not use the power he hath to suppress him, he becomes accessory to his sin. Eli, for not punishing his Sons, when they made the Offering of the Lord to be abhorred, made himself guilty, 1 Sam. 3.14. He that suffers an Offender to escape unpunished, makes himself an Offender.

3. By counseling, abetting, or provoking others to sin. Achitophel made himself guilty of the Fact, by giving Counsel to Absalom to go in and defile his Fathers Concubines, 2 Sam. 16.21. He who shall tempt and solicit another to be Drunk, though he himself be sober, yet being the occasion of another's sin, he is accessory to it, Hab. 2.15. Woe unto him that giveth his neighbor drink, that puttest thy Bottle to him.

4. By consenting to another's sin: Saul did not cast one stone at Stephen, yet the Scripture saith, Saul was consenting to his Death, Acts 8.1. Thus he had an hand in it; if several did combine to Murder a Man, and they should tell another of their intent, and he should give his consent to it, he were guilty, though his hand were not in the Murder, yet his Heart was in it: Though he did not act it, yet he did approve it; so it became his sin.

5. By Example, Vivitur Exemplis, Examples are powerful and cogent; setting a bad Example occasions another to sin; and so a Person becomes accessory. If the Father Swears, and the Child by his Example learns to Swear, the Father is accessory to the Childs sin, he taught him by his Example: As there are Diseases Hereditary, so Sins.

Rule 8. The last Rule about the Commandments, is this, that though we cannot by our own strength fulfil all these Commandments, yet doing, quoad posse, what we are able, the Lord hath provided Encouragement for us. There is a three-fold Encouragement.

1. That though we have not Ability to obey any one Command, yet God hath in the New Covenant promised to work that in us, which he requires, Ezek. 36.27. I will cause you to walk in my Statutes. God commands us to love him: Alas, how weak is our Love? It is like the Herb that is hot only in the first Degree: But God hath promised to Circumcise our Hearts, that we shall love him, Deut. 30.6. He that doth command us will enable us: God commands us to turn from sin, but alas we have not power to turn; therefore God hath promised to turn us; to put his Spirit within us, and turn the Heart of stone into flesh, Ezek. 36.26. There is nothing in the Command, but the same is in the Promise. Therefore Christian be not discouraged; though thou hast no strength of thy own, yet God will give thee this strength. The Iron hath no power to move, but when the Load-stone draws it it can move, Isa. 26.12. Thou hast wrought all our works in us.

2. Though we cannot exactly fulfil the Moral Law, yet God will for Christ's sake mitigate the Rigour of the Law, and accept of something less than he requires. God in the Law requires exact Obedience, yet he will accept of sincere Obedience. He will abate something of the Degree, if there be Truth in the inward parts. God will see the Faith, and pass by the Failing: The Gospel remits something of the Severity of the Moral Law.

3. Wherein our personal Obedience comes short, God will be pleased to accept us in our Surety, Eph. 1.6. He hath accepted us, 〈 in non-Latin alphabet 〉 , in his beloved. Though our Obedience be imperfect, yet through Christ our Surety, God looks upon it as perfect. And that very Service which God's Law might condemn, God's Mercy is pleased to crown, by virtue of the Blood of our Mediator. Having given you these Rules about the Commandments, I should come next to the direct handling of them.

Of the Commandments.

Quest. WHy doth the Commandment run in the second Person singular, Thou] why doth not God say, You shall have no other God's, but Thou?

Resp. Because the Commandment concerns everyone, and God would have you take it as spoken to you by Name: Though we are forward to take Privileges to ourselves, yet we are apt to shift off Duty from ourselves to others: Thefore the Commandment runs in the second Person, Thou and Thou, that everyone may know that the Commandment is spoken to him, as it were by name. And so I come to the Commandment, Thou shalt have no other God's before me. This Commandment may well lead the Van, and be set in the Front of all the Commandments, because it is the Foundation of all true Religion. The sum of this Commandment is, that we should sanctify God in our Hearts, and give him a Precedency above all created Beings. There are two Branches of this Commandment. 1. That we must have One God. 2. That we must have but one. Or thus: 1. That we must have God for our God: 2. That we must have no other. 1. That we must have God for our God: It is manifest we must have a God, and who is God save the Lord? 2 Sam. 22.32. The Lord Jehovah (one God in three Persons) is the true, living, eternal God, and him must we have for our God.

Quest. 1. What is it to make God to be a God to us?

Resp. 1. To make God to be a God to us, is to acknowledge him for a God: The God's of the Heathen are Idols, Psalm 96.5. and we know that an Idol is nothing, 1 Cor. 8.4. that is, it hath nothing of Deity in it: If we cry, Help O Idol, an Idol cannot help; the Idols were themselves carried into Captivity, Isa. 46.2. So that an Idol is nothing, Vanity is ascribed to it, Ier. 14.22. we do not acknowledge it to be a God. But this is to make God to be a God to us, when we do, ex animo, acknowledge him to be God, 1 Kings 18.39. All the People fell on their Faces, and said, The Lord he is the God! The Lord he is the God! Yea, we acknowledge God to be the only God, 2 Kings 19.15. O Lord God of Israel, which dwellest between the Cherubims, thou art the God, even thou alone. Deity is a Jewel belongs only to his Crown: Yet further, we acknowledge that there is no God like him, 1 Kings 8.23. And Solomon stood before the Altar of the Lord, And he said, Lord God of Israel, there is no God like thee, Psalm 89.6. For who in the Heaven can be compared unto the Lord; who among the Sons of the Mighty, can be likened unto the Lord? In the Chaldee it is, Who among the Angels? None can do as God, he brought the World out of nothing; And he hangs the Earth upon nothing, Job 26.7. This is to make God to be a God to us, when we are persuaded in our Hearts, and confess with our Tongue, and subscribe with our Hand, that God is the only true God, and that there is none comparable to him.

2. To make God to be a God to us, is to choose him, Joshua 24.15. Choose ye this day whom you will serve; but as for me and my House, we will serve the Lord. That is, we will choose the Lord to be our God: It is one thing for the Judgment to approve of God, and another thing for the Will to choose him. Religion is not a matter of Chance, but Choice. Quest. What is antecedent to, or goes before this Choice? Resp. 1. Before this choosing God for our God, there must be Knowledge : We must know God before we can choose him; before one choose the Person he will Marry, he must first have some Knowledge and Cognisance of the Person: So we must know God before we can choose him for our God, 2 Chron. 28.9. Know thou the God of thy Fathers. We must know God in his Attributes, Glorious in Holiness, Rich in Mercy, Faithful in Promises: We must know God in his Son: As in a Glass a Face is represented, so in Christ as in a Transparent Glass, we see God's Beauty and Love shine forth. This Knowledge must go before our choosing of God. Lactantius said, All the Learning of the Philosophers was without an Head, because it wanted the Knowledge of God. 2. Wherein our choosing of God consists: It is an Act of Mature Deliberation; a Christian having viewed the Superlative Excellencies in God, and being stricken into an Holy Admiration of his Perfections, he singles out God from all other Objects to set his Heart upon: He saith as Jacob, Gen. 28.21. The Lord shall be my God. 3. The Effect of choosing God: The Soul that chooseth God, devotes himself to God, Psalm 119.38. Thy Servant, who is devoted to thy fear. As the Vessels of the Sanctuary were consecrated and set apart from common to Holy Uses: So the Soul who hath chosen God to be his God, hath dedicated and set himself apart for God, and will be no more for Profane Uses.

3. To make God to be a God to us, is to enter into a Solemn Covenant with him, that he shall be our God: After Choice follows the Marriage Covenant: As God makes a Covenant with us, Isa. 55.3. I will make an everlasting Covenant with you, even the sure Mercies of David: So we make a Covenant with him, 2 Chron. 15.12. They entered into Covenant to seek the Lord God of their Fathers. And Isa. 44.5. One shall say, I am the Lord's: And another shall subscribe with his hand unto the Lord. Like Soldiers that subscribe their Names in the Muster-Roll. This Covenant, that God shall be our God, we have oft renewed in the Lord's-Supper: And it is like a Seal to a Bond, to bind us fast to God, and to keep us that we do not depart from him.

4. To make God to be a God to us, is to give him Adoration: Which consists 1. in reverencing of him, Psal. 89.7. God is to be had in reverence of all them that are about him. The Seraphims who stood about God's Throne, covered their Faces, Isa. 6. And Elijah wrapped himself in a Mantle when the Lord passed by▪ in token of reverence. This Reverence shows the high Esteem we have of God's Sacred Majesty. 2. Adoration is in bowing to him or worshipping him, Psalm 29.2. Worship the Lord in the beauty of Holiness. Nehem. 8.6. They bowed their heads and worshipped the Lord with their faces to the ground. This 〈 in non-Latin alphabet 〉 , or Divine Worship, is the peculiar Honor belongs to the Godhead. This God is jealous of, and will have no Creature share in, Isa. 42.8. My Glory will I not give to another. Magistrates may have a civil Respect or Veneration, God only a Religious Adoration.

5. To make God to be a God to us, is to fear him, Deut. 28.58. That thou mayest Fear this glorious and fearful Name, the Lord thy God. This fearing of God is, 1. To have God always in our eye, Psal. 16.8. I have set the Lord always before me. And Psal 25.15. Mine eyes are ever towards the Lord. He who fears God, imagines that whatever he is doing, God looks on, and as a Judge, weighs all his Actions. 2. To fear God, is when we have such an Holy awe of God upon our Hearts that we dare not sin, Psal. 4.4. Stand in awe and sin not. The Wicked sin and fear not; the Godly fear and sin not, Gen. 39.9. How shall I do this great wickedness and sin against God? Bid me sin, bid me drink Poison. It is a Saying of Anselm, If Hell were on one side, and sin on the other, I would rather leap into Hell, than willingly sin against my God. 1. This glorious and fearful Name: He who fears God will not sin, though it be never so secret, Levite. 19.14. Thou shalt not curse the Deaf, nor put a stumbling block before the Blind, but shalt fear thy God. Suppose you should curse a Deaf Man, he cannot hear you curse him: Or if you lay a Block in a Blind Mans way, and make him fall, he cannot see you lay it. Ay, but the fear of God will make you avoid those sins which can neither be heard nor seen by Men. 2. Where the fear of God is, it destroys the fear of Man: The three Children feared God, therefore they feared not the Kings Wrath, Dan. 3.16. The greater noise drowns the less; the noise of Thunder drowns the noise of a River: So when the fear of God is superintendent in the Soul, it drowns all other carnal Fear. This is to make God to be a God to us, when we have an Holy Filial fear of him; that thou mayest fear.

6. To make God to be a God to us, is to trust in him, Psal. 141.8. Mine eyes are unto thee, O God, the Lord, in thee will I trust, 2 Sam. 22.3. The God of my Rock, in him will I trust. There is nothing we can trust in but God: All the Creatures are a Refuge of Lyes: They are like the Egyptian Reed, too weak to support us, but strong enough to wound us: Omnis motus fit super immobili. God only is a sufficient Foundation to build our Trust upon. And then when we Trust, we make him a God to us; else we make him an Idol if we do not trust in him. Trusting in God, is when we rely on his Power as a Creator, and on his Love as a Father. Trusting in God, is when we commit our chief Treasure to him: Our Soul is our chief Treasure, we commit our Soul to him, Psal. 31.5. Into thy hands I commit my Spirit. As the Orphant trusts his Estate with his Guardian, so we trust our Souls with God: This is to make him a God to us. Quest. How shall we know that we trust in God aright? Resp. If we trust in God aright, then we will trust in God at one time as well as another, Psal. 62.8. Trust in him, Becol gnet, at all times. Can we trust God 1. in our straits? When the Fig-tree doth not flourish; When our earthly Crutches are broken; Can we now lean upon God's Promise? When the Pipes are cut off that use to bring us Comfort, can we live upon God, in whom are all our fresh Springs? When we have no Bread to eat but the Bread of Carefulness, Ezek. 19 8. When we have no Waters to drink unless Tears, Psal. 80.5. Thou givest them tears to drink in great measure ; Can we now trust in God's Providence, to make supply for us? A good Christian believes, that if God feed the Ravens, he will feed his Children: He lives upon God's All-sufficiency, not only for Grace, but Food: He believes if God will give him Heaven, he will daily Bread: He trusts God's Bond, Psal. 37.3. Verily thou shalt be fed. 2. Can we trust God in our Fears? Fear is the Ague of the Soul: When Adversaries begin to grow high, can we now display the Banner of Faith? Psal. 56.3. What time I am afraid I will trust in thee. Faith cures the Trembling at the Heart: Faith gets above Fear, as the Oil swims above the Water. This is to trust in God, and it is to make him to be a God to us.

7. To make God to be a God to us, is to love him; in the Godly, Fear and Love Kiss each other.

8. To make him a God to us, is to obey him: But I forbear to speak of these, because I shall be large upon them in the Second Commandment; Showing Mercy unto Thousands of them that love me and keep my Commandments.

Quest. 2. Why we must cleave to the Lord as our God?

Resp. 1. From the Equity of it: It is but equal we should cleave to him, as our God, from whom we receive our Being: Who can have a better Right to us, than he that gives us our Breath, Psal. 100.3. for it is he that hath made us, and not we ourselves. It is unequal, yea ungrateful, to give away our Love or Worship to any but God.

2. From the Utility: If we cleave to the Lord as our God, then 1. he well Bless us, Psal. 67.6. God even our own God will bless us. He will bless us first in our Estate, Deut. 28.4, 5. Blessed shall be the fruit of thy ground, Blessed shall be thy Basket and thy Store : We shall not only have our Sack full of Corn, but it shall be Blessed: Here is Money in the mouth of the Sack. 2. He will bless us with Peace, Psal. 29.11. The Lord will bless his people with Peace: Outward Peace, which is the Nurse of Plenty, Psal. 147.14. He maketh peace in thy borders: Inward Peace, a smiling Conscience: This is sweeter than the dropping Honey. 2. God will turn all Evils to our Good, Rom. 8.28. He will make a Treakle of Poison. Joseph 's Imprisonment was a means for his Advancement, Gen. 50.20. Out of the bitterest Drug, God will distill his Glory and our Salvation. In short, God will be our guide to Death, our Comfort in Death, our Reward after Death. So then the Utility of it may make us cleave to the Lord as our God, Psal. 144.15. Happy is that People who have the Lord for their God.

3. From the Necessity: 1. If God be not our God, he will Curse our Blessings, Mal. 2.2. And God's Curse Blasts where-ever it comes. 2. If God be not our God, we have none to help us in Misery: Will God help his Enemies? Will he assist them who disclaim him? 3. If we do not make God to be our God, he will make himself to be our Judge: And if he Condemns, there is no appealing to a Higher Court. So that there is a Necessity of having God for our God, unless we intend to be eternally espoused to Misery.

Use 1. If we must have one God, and the Lord Jehovah for our God, it condemns the Atheist who hath no God, Psal. 14.1. The Fool hath said in his Heart there is no God. There is no God he believes in or worships: Such Atheists were Diagoras and Theodorus: When Seneca did reprove Nero for his Impieties; Saith Nero, Dost thou think I believe there is any God, when I do such things? The Duke of Silecia was so infatuated, that he affirmed, Neque inferos, neque superos esse. That there was neither God nor Devil. We may see God in the works of his Fingers: The Creation is a great Volume, in which we may read a God-head; and he must needs put out his own Eyes, that denies a God. Aristotle, though an Heathen, did not only acknowledge God, when he cried out, Thou Being of Beings, have Mercy on me ; But he thought he that did not confess a Deity, was not worthy to live. They who will not believe a God, shall feel him, Heb. 10.31. It is a fearful thing to fall into the hands of the living God.

Use 2. It condemns Christians who profess to own God for their God, yet they do not live as if he were their God. 1. They do not believe in him as a God When they look upon their Sins, they are apt to say, Can God Pardon? When they look upon their Wants, Can God provide? Can he prepare a Table in the Wilderness? 2. They do not love him as a God: They do not give him the Cream of their Love, but are apt to love other things more than God: They say they love God, but will part with nothing for him. 3. They do not worship him as a God: They do not give him that Reverence, nor pray with that Devotion, as if they were praying to a God. How dead are their Hearts? If not dead in Sin, yet dead in Duty: 'It is as if praying to a God that hath Eyes and sees not; Ears and hears not: In hearing the Word, how much Distraction, what regardless Hearts have many? they are thinking of their Shop and Drugs. Would a King take it well at our hands, if when he is speaking to us, we should be playing with a Feather? When God is speaking to us in his Word, and our Hearts are taken up with Thoughts about the World, is not this playing with a Feather? O how may this humble most of us, we do not make God to be a God to us: We do not believe in him, love him, worship him as a God. Many Heathens have worshipped their False • ods with more Seriousness and Devotion, than some Christians do the true God. O let us chide ourselves: Did I say Chide? let us Abhor ourselves for our Deadness and Formality in Religion, how we have professed God, yet we have not worshipped him as a God. So much for the first, We must have God for our God. I should come to the Second, We must have no other God.

Of the Commandments.

2. THat we must have no other God: Thou shalt have no other God before me.

Quest. What is meant by this word, Before me?

Resp. That is, before my Face, In conspectu m • o, in my sight, Deut. 27.15. Cursed be he that makes a Graven Image, and puts it in a secret place. Some would not bow to the Idol that others might see, but they would secretly bow to it: But though this was out of Mans sight, it was not out of God's sight: Cursed therefore (saith God) be he who puts the Image in a secret place. Thou shalt have no other God's. 1. There is really no other God. 2. We must have no other.

1. There is really no other God. The Valentinians held there were two God's; the Polythites that there were many. The Persians worshipped the Sun, the Egyptians the Ox and Elephant, the Grecians Jupiter : But there is no other than the True God, Deut. 4.39. Know therefore this day, and consider it in thy heart, that the Lord is God in Heaven above, and upon the Earth beneath; there is no other. For there is but one first Cause, that hath its Being of itself, and on which all other Beings depend: As in the Heavens the primum mobile moves all the other Orbs. So God is the Great Mover, he gives Life and Motion to everything existent.

2. There is but one Omnipotent Power. If there be two Omnipotents, then we must always suppose a Contest between these two; that which one would do, the other Power being equal would oppose, and so all things would be brought into a Confusion. If a Ship should have two Pilots of equal Power, one would be ever Crossing the other; when one would Sail, the other would cast Anchor: Here were a Confusion, and the Ship must needs perish. The Order and Harmony in the World, the constant and uniform Government of all things, is a clear Argument, that there is but one Omnipotent, one God that rules all, Isa. 44 6. I am the first, and I am the last, and besides me there is no God.

2. We must have no other God. Thou shalt have no other God's before me: This Commandment forbids, 1. Serving a False God, and not the True, Ier. 2.27. Saying to a stock, Thou art my Father; and to a stone, Thou hast brought me forth : Or 2. Joyning a False God with a True, 2 Kings 17.33. They feared the Lord, and served their own God's. Both these are forbidden in the Commandment; we must adhere to the true God, and no other: God is a jealous God, and he will endure no corrival: A Wife cannot lawfully have two Husbands at once; nor may we have two God's, Exod. 34.14. Thou shalt worship no other God, for the Lord is a jealous God, Psal. 16.4. Their Sorrows shall be multiplied that hasten after another God. The Lord interprets it a forsaking of him ▪ to espouse any other God, Judges 2.12. They forsook the Lord and followed other God's. God would not have his People so much as make mention of Idol God's, Exod. 23.13. Make no mention of the Names of other God's, neither let it be heard out of thy mouth. God looks upon it as a breaking of the Marriage Covenant, to go after other God's. Therefore when Israel committed Idolatry with the golden Calf, God disclaims his Interest in them, Exod. 32.7. Thy People have corrupted themselves. Before, God called Israel his People; but when they went after other God's, Now, saith the Lord to Moses, they are no more my People but thy People, Hosea 2.2. Plead with her Mother, Plead, for she is not my Wife ; she doth not keep Faith with me; she hath stained herself with Idols, therefore I will divorce her, she is not my Wife. To go after other God's, is that God cannot bear, it makes the Fury rise up in his Face, Deut. 13 6, 8, 9. If thy Brother, or thy Son, or the Wife of thy Bosom, or thy Friend, which is as thy own Soul, entice thee secretly, saying, Let us go and serve other God's. Thou shalt not consent unto him, neither shall thy eye pity him. But thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the People.

Quest. But what is it to have other God's besides the True God? I fear upon search we have more Idolaters among us than we are aware of.

Resp. To trust in anything more than God, is to make it a God. 1. If we trust in our Riches, then we make Riches our God: We may take Comfort, not put Confidence in them: It is a foolish thing to trust in them. 1. They are deceitful Riches, Matt. 13.22. and it is foolish to trust to that which will deceive us. 〈 in non-Latin alphabet 〉 . Chrys. 1. They have no solid Consistency, they are like Lanskips or golden Dreams, which leave the Soul empty when it awakes and comes to itself. 2. They are not what they promise; they promise to satisfy our Desires, and they increase them: They promise to stay with us, and they take Wings. 2. They are hurtful, Eccles. 5.13. Riches kept for the Owners thereof to their hurt. It is Foolish to trust to that which will hurt one: Who would take hold of the edge of a Razor to help him? They are oft Fuel for Pride and Lust, Ezek. 28.5. Ier. 5.7. So that it is Folly to trust in our Riches; but some do, and so make Money their God, Prov. 10.15. The rich Mans Wealth is his strong Tower. He makes the Wedge of Gold his Hope, Job 31.24. God made Man of the Dust of the Earth, and Man makes a God of the Dust of the Earth. Money is his Creator, Redeemer, Comforter. His Creator : If he hath Money, now he thinks he is made. His Redemer : If he be in danger he trusts to his Money to redeem him. His Comforter : If he be Sad, Money is the golden Harp to drive away the evil Spirit. Thus by trusting in Money we make it a God.

2. If we trust in the Arm of Flesh, we make it a God, Ier. 17.5. Cursed be Man that trusteth in Man, and maketh flesh his arm. The Syrians trusted in their Army, which was so Numerous, that it filled the Country, 1 Kings 20.27. but this arm of Flesh withered, ver. 29. What we make our Trust, God makes our Shame: The Sheep run to the Hedges for shelter, and they lose their Wool: We have run to second Causes to help us, and we have lost much of our golden Fleece: They have not only been Reeds to fail us, but Thorns to prick us: We have broken our Parliament-Crutches by leaning too hard upon them.

3. If we trust in our Wisdom, we make it a God, Ier. 9.23. Let not the wise man glory in his wisdom. Glorying is the highth of Confidence; many a Man doth make an Idol of his Wit and Parts: He Deifies himself: But how oft doth God take the Wi • e in their own Craftiness, Job 5.13. Achitophel had a great Wit, his Council was as the Oracle of God, but his Wit brought him to the Halter, 2 Sam. 17.23.

4. If we trust in our Civility, we make it a God : Many trust to this, none can charge them with gross Sin. Civility is but Nature refined and cultivated; a Man may be washed and not changed: His Life may be civil, yet there may be some reigning Sin in his Heart: The Pharisee could say, I am no Adulterer, Luke 18.11. but he could not say, I am not proud: To trust to Civility, is to trust to a Spiders Web.

5. If we trust to our Duties to save us, we make them a God, Isa. 64.6. Our Righteousnesses are as filthy rags : They are Fly-blown with Sin: Put Gold in the Fire and there comes out much Dross: Our most golden Duties are mixed with Infirmity: We are apt either to neglect Duty or idolize it. Use Duty, but do not trust to it, for then you make it a God. Trust not to your Praying, and Hearing; these are the means of Salvation, but they are not Savior's. If you make Duties Bladders to trust to, you may sink to Hell with these Bladders.

6. If we trust in our Grace, we make a God of it. Grace is but a Creature; if we trust in it, we make it an Idol. Grace is imperfect, we cannot trust to that to save us which is imperfect, Psal 26.1. I have walked in my Integrity: I have trusted also in the Lord. David did walk in his Integrity, but did not trust in his Integrity. I have trusted in the Lord. If we trust in our Graces, we make a Christ of them. They are good Graces but bad Christ's. To love anything more than God, is to make it a God.

1. If we love our Estate more than God, then we make it a God. The young Man in the Gospel loved his Gold better than his Savior; the World lay nearer his Heart than Christ, Matt. 19.22. Fulgens hoc aurum praestringit oculos, Var. Hence it is the covetous Man is called an Idolater, Eph. 5.5. Why so? Because he loves his Estate more than God, and so he makes it his God: Though he doth not bow down to an Idol, yet he worships the Graven Image in his Coins; he is an Idolater: That which hath most of the Heart, that we make a God.

2. If we love our Pleasures more than God, we make a God of Pleasure, 2 Tim. 3.4. 〈 in non-Latin alphabet 〉 . Lovers of Pleasure more than Lovers of God. Many let loose the Reins, and give themselves up to all manner of sensual Delights, they idolize Pleasure, Job 21.12, 13. They take the Timbrel and the Harp, and rejoice at the sound of the Organ. They spend their days in mirth. I have read of a place in Africa, where the People spend all their time in Dancing, and making Merry: And have not we many, who make a God of Pleasure; who spend their time in going to Plays, and visiting Stews, as if God had made them like the Leviathan to play in the Water, Psal. 104.26. In the Country of Sardinia there is an Herb like Balm, that if one eat too much of it, he well die laughing. Such an Herb is Pleasure; if one seeds immoderately on it, he will go laughing to Hell. Such as make a God of Pleasure, let them read but two Scriptures, Eccl. 7.4. The Heart of Fools is in the House of Mirth. And Rev. 18.7. How much she hath lived Deliciously, so much Torment give her. Sugar laid in a damp p • ace turns to Water: So all the sugared Joys and Pleasures of Sinners, will turn to the Water of Tears at last.

3. If we love our Belly more than God, we make a God of it, Phil. 3.19. Whose God is their Belly. Clemens Alexandrinus writes of a Fish that hath its Heart in its Belly: An Emblem of Epicures, their Heart is in their Belly, they do Sacrificare lari, their Belly is their God, and to this God they pour Drink-Offerings: The Lord allows what is fitting for the Recruit of Nature, Deut. 11.15. I will send grass, that thou mayest eat and be full. But to mind nothing but the indulging the Appetite is Idolatry, Whose God is their Belly. What pity is it, that the Soul, that Princely part, which sways the Scepter of Reason, and is akin to Angels, should be enslaved to the Brutish part!

4. If we love a Child more than God, we make a God of it. How many are guilty in this kind! They think more of their Children, and delight more in them, than in God: They grieve more for the loss of their First-born, than for the loss of their first Love. This is to make an Idol of a Child, and to set it in God's room. Thus God is oft provoked to take away our Children: If we love the Jewel more than him that gave it, God will take away the Jewel, that our love may return to him again.

Use 1. It Reproaches such as have other God's, and so renounce the true God. 1. Such as set up Idols, Ier. 2.28. According to the number of thy Cities, are thy God's, O Israel. Hos. 12.11. Their Altars are as heaps in the Furrows of the Field. 2. Such as seek to Familiar Spirits. This is a Sin condemned by the Law of God, Deut. 18.11. There shall not be found among you, any that consult with Familiar Spirits. It is ordinary if People have lost any of their Goods, they send to Wizards and Soothsayers, to know how they may come by their Goods again. What is this but for People to make a God of the Devil, by consulting with him, and putting their Trust in him? What! because you have lost your Goods, will you lose your Souls too? 2 Kings 1.6. So is it not because you think there is not a God in Heaven, that you ask Council of the Devil? If any be guilty, be humbled.

Use 2. It sounds a Retreat in our Ears; let it call us off from the Idolizing any Creature, and renouncing other God's : Let us cleave to the true God, and his Service: If we go away from God, we know not where to mend ourselves.

1. It is honorable serving of the true God: Servire Deo est regnare: It is more Honor to serve God, than to have Kings serve us. 2. Serving the true God is Delightful, Isa. 56.7. I will make them joyful in my House of Prayer. God oft displays the Banner of his Love in an Ordinance, and pours in the Oil of Gladness into the Heart. All God's Ways are Pleasantness, his Paths are strowed with Roses, Prov. 3.17. 3. Serving the true God is beneficial; they have great Vails here, the hidden Manna, inward Peace, and a great Reward to come. They that serve God, shall have a Kingdom when they die, Luke 12.32. and shall wear a Crown made of the Flowers of Paradise, 1 Pet. 5.4. To serve the true God is our true Interest. God hath twisted his Glory and our Salvation together. He bids us believe; and why? That we may be saved. Therefore renouncing all others, let us cleave to the true God.

2. You have covenanted to serve the true Jehovah, renouncing all others. When one hath entered into Covenant with his Master, and the Indentures are drawn and sealed, then he cannot go back, but must serve out his time. We have covenanted in Baptism to take the Lord for our God, renouncing all others; And renewed this Covenant in the Lord's-Supper, and shall we not keep our Solemn Vow and Covenant? We cannot go away from God without the highest Perjury, Heb. 10.38. 〈 in non-Latin alphabet 〉 . If any Man draw back, as a Soldier that steals away from his Colours, my Soul shall have no pleasure. I will pour Viols of wrath on him, make my Arrows drunk with blood.

3. None ever had cause to repent of cleaving to God and his Service: Some have repented that they have made a God of the World. Cardinal Woolsey said, Had I served God as Faithfully as I have served my King, he would not have left me thus. None ever complained of serving God, it was both their Comfort and Crown on Death-Bed.

Of the Commandments.

IN the First Commandment is forbidden the worshipping a False God, in this, the worshipping the true God in a false manner.

1. Thou shalt not make unto thee any Graven Image ; this forbids not the making an Image for Civil use, Mat. 22.20. Whose is this Image and Superscription? they say unto him Caesar's. But the Commandment forbids setting up an Image for Religious Use or Worship.

2. Nor the likeness of anything, &c. All Ideas, Pourtraitures, Shapes, Images of God, whether by Effigies or Pictures, are here forbidden. Deut. 4.15. Take heed lest ye corrupt your Selves, and make the Similitude of any Figure. God is to be adored in the heart, not painted to the Eye.

3. Thou shalt not bow down to them. The intent of making Images and Pictures, is to worship them. No sooner was Nebuchadnezzar's Golden Image set up, but all the People fell down and worshipped it, Dan. 3.7. Therefore God forbids the prostrating ourselves before an Idol: So then the thing prohibited in this Commandment is Image-worship. To set up an Image to represent God, is a debasing of the Deity, 'tis below God. If one should make the Images of Snakes or Spiders, saying, he did it to represent his Prince, would not the Prince take this in high disdain? What greater disparagement to God, than to represent the infinite God by that which is finite; the Living God, by that which is without Life, and the Maker of all, by a thing which is made?

1. To make a true Image of God is impossible. God is a Spiritual Essence, John 4.24. And being a Spirit he is invisible, Deut. 4.15. Ye saw no Similitude on the Day the Lord spake with you out of the midst of the Fire. How can any paint the Deity? Can they make an Image of that which they never saw? Quod invisibile est, pingi non potest, Ambr. Ye saw no Similitude. It is impossible to make a Picture of the Soul, or to paint the Angels, because they are of a Spiritual Nature; much less then can we paint God by an Image, who is an Infinite, Increate Spirit.

2. To worship God by an Image, is both absurd and unlawful.

I. It is absurd and irrational; for First, The Workman is better than the Work, Heb. 3.3. He who buildeth the House, hath more Honor than the House ; if the Workman be better than the Work, and none bows to the Workman, how absurd then is it to bow to the work of his Hands? Secondly, Is it not an absurd thing to bow down to the Kings Picture, when the King himself is present? So to bow down to an image of God, when God himself is everywhere present.

II. It is unlawful to worship God by an Image; for First, It is against the Homily of the Church; it runs thus, The Images of God, our Savior, the Virgin Mary, are of all others most dangerous, therefore the greatest care ought to be had that they stand not in Temples and Churches. So that Image-Worship is contrary to our own Homilies, and doth affront the authority of the Church of England. Secondly, Image-worship is expressly against the Letter of Scripture, Lev. 26.1. Ye shall make no Graven Image, neither shall ye set up any Image of Stone to bow down to it. Deut. 16.22. Neither shalt thou set up any Image which the Lord thy God hateth. Psal. 97.7. Confounded be all they that serve Graven Images. Do we think to please God by doing that which is contrary to his Mind, and which he hath expressly forbidden? Thirdly, Image-worship is against the practice of the Saints of old. Josiah that Renowned King, destroyed the Groves and Images, 2 Kin. 23.24. Constantine abrogated the Images set up in Temples. The Christians destroyed Images at Basil, Zurich, Bohemia ; when the Roman Emperors would have thrust Images upon them, they chose rather to die than deflour their Virgin Profession by Idolatry. They refused to admit any Painter or Carver into their Society, because they would not have any Carved Statue, or Image of God: When Seraphion bowed to an Idol, the Christians excommunicated him, and delivered him up to Satan.

Use 1. It reproves and condemns the Church of Rome, who from the Alpha of their Religion, to the Omega, are wholly Idolatrous; they make Images of God the Father, painting him in their Church-Windows as an Old Man, and an Image of Christ in the Crucifix. And because it is against the Letter of this Commandment, therefore they sacrilegiously blot out the Second Commandment out of their Catechises, dividing the Tenth Commandment into Two. Now this Image-worship must needs be very Impious and Blasphemous, because it is a giving that 〈 in non-Latin alphabet 〉 , or Religious Worship to the Creature, which is only due to God. It is vain for Papists to say they give God the worship of the Heart, and the Image only the worship of the Body; for the worship of the Body is due to God, as well as the worship of the Heart, and to give an outward Veneration to an Image, is to give that Adoration to a Creature, which only belongs to God. Isa. 42.8. My Glory will I not give to another.

Obj. 1. But the Papists say, they do not worship the Image, only make use of it as a Medium, they worship God by it; Ne imagini quidem Christi in quantum est Lignum sculptum, ulla debetur reverentia, Aquinas.

Resp. 1. Where hath God bid them worship him by an Effigies or Spirit? Isa. 1.12. Who hath required this at your Hands? The Papists cannot say so much as the Devil, Scriptum est, it is written.

2. The Heathens may bring the same Argument for their gross Idolatry, as the Papists do for their Image-worship; who of the Heathens were so simple, as to think Gold and Silver, or the Figure of an Ox or Elephant, were God ? They were only Emblems and Hieroglyphics to represent him; they did worship the invisible God, by such visible things. To worship God by an Image, God takes as done to the Image itself.

Obj. 2. But say the Papists, Images are Lay-men's Books, and they are good to put us in mind of God. One of the Popish Councils affirmed that we might learn more by an Image, than by long study of the Scriptures.

Resp. Hab. 2.18. What profiteth the Graven Image, the Molten Image, and a Teacher of Lies? Is an Image a Lay-man's Book? See then what Lessons this Book teacheth, it teacheth Lyes, it represents God in a visible shape, who is invisible. For the Papists to say they make use of an Image, to put them in mind of God, is as if a Woman should say she keeps company with another Man, to put her in mind of her Husband.

Obj. 3. But did not Moses make the Image of a Brazen Serpent, why then may not Images be set up?

Resp. That was done by God's special command, Num. 21.8. Make thee a Brazen Serpent ; and there was a special use of it, both Literal and Spiritual; but what, doth the setting up this Image of the Brazen Serpent justify the setting up of Images in Churches? What, because Moses did make an Image by God's appointment, may we therefore set up an Image of our own Devising? Because Moses made an Image to heal them that were stung, is it lawful therefore to set up Images in Churches, to sting them that are whole? This doth not at all follow. Nay, that very brazen Serpent which God himself commanded to be set up, when Israel did look upon it with too much Reverence, and began to burn Incense to it, Hezekiah defaced that Image, and called it Nehushtan, and God commended him for doing so, 2 Kings 18.4.

Obj. 4. But is not God represented as having Hands and Eyes and Ears? Why then may we not make an Image to represent him by, and help our Devotion?

Resp. Though God is pleased to stoop to our weak Capacities, and set himself out in Scripture by Eyes, to signify his Omnisciency, and Hands, to signify his Power, yet it is very absurd from Metaphors and Figurative Expressions, to bring an Argument for Images and Pictures; for by that Rule God may be pictured by the Sun and the Element of Fire, and by a Rock, for God is set forth by these Metaphors in Scripture; and sure the Papists themselves would not like to have such Images made of God.

Quest. 1. If it be not lawful to make the Image of God the Father, yet may we not make an Image of Christ, who took upon him the nature of Man?

Resp. No. Epiphanius seeing an Image of Christ hanging in a Church, brake it in Pieces; 'tis Christ's Godhead, united to his Manhood, that makes him to be Christ; therefore to Picture his Manhood, when we cannot Picture his Godhead, is a Sin, because we make him to be but half Christ; we separate what God hath joined, we leave out that which is the chief thing, which makes him to be Christ.

Quest. 2. But how then shall we conceive of God aright, if we may make no Image or Resemblance of him?

Resp. We must conceive of God Spiritually, viz. 1. In his Attributes, his Holiness, Justice, Goodness, which are the Beams by which his Divine Nature shines forth. 2. We must conceive of him as he is in Christ. Christ is the Image of the Invisible God, Col. 1.15. As in the Wax we see the print of the Seal. Set the Eyes of your Faith on Christ-God-Man, John 14.9. He that hath seen me, hath seen the Father.

Use 2. Take heed of Idolatry, viz. Image-worship; our Nature is prone to this Sin, as dry Wood to take Fire; and indeed what needs so many Words in the Commandment, Thou shalt not make any Graven Image, or the likeness of anything, in Heaven, Earth, Water, Sun, Moon, Stars, Male, Female, Fish; Thou shalt not bow down to them ; I say, what needed so many Words, but to show how subject we are to this sin of false Worship? It concerns us therefore to resist this sin. Where the Tide is apt to run with greater force, there we had need make the Banks higher and stronger; the Plague of Idolatry is very infectious, Psal. 106.35, 36. They were mingled among the Heathens, and served their Idols. It is my Advice to you, to avoid all occasions of this Sin.

1. Come not into the Company of Idolatrous Papists; dare not to live under the same Roof with them: You run into the Devils Mouth. John the Divine would not be in the Bath where Cerinthus the Heretic was.

2. Go not into their Chapels to see their Crucifixes or hear Mass: As the looking on an Harlot draws to Adultery, so the looking on the Popish guilded Picture, may draw to Idolatry. Some care not though they go and see their Idol-worship; indeed a Vagrant that hath nothing to lose, cares not though he goes among Thieves. Such as have no goodness in them, care not into what Idolatrous Places they come, or what Temptations they cast themselves upon; but you who have a Treasure about you, good Principles, take heed the Popish Priests do not rob you of your Principles, and defile you with their Images.

3. Dare not to join in Marriage with Image-worshippers. Solomon though a Man of Wisdom, yet his Idolatrous Wives drew away his Heart from God ; the People of Israel entered into an Oath and Curse, that they would not give their Daughters in Marriage to the Idolaters, Nehem. 10.30. For a Protestant and Papist to Marry, is to be unequally yoked, 2 Cor. 6.14. and there is more danger the Papist will corrupt the Protestant, than hope the Protestant will convert the Papist. Mingle Wine and Vinegar, the Vinegar will sooner sour the Wine, than the Wine will sweeten the Vinegar.

4. Avoid Superstition, which is a Bridge leads over to Rome. Superstition is the bringing in any Ceremony, Fancy or Innovation into God's worship which he never appointed. This is very provoking to God, because it reflects much upon his Honor, as if he were not wise enough to appoint the manner of his own Worship. God hates all strange Fire to be offered in his Temple, Lev. 10.1. A Ceremony may in time bring to a Crucifix. They who contend for the Cross in Baptism, why may they not as well have the Oil, Salt and Cream, the one being as ancient as the other? Such as are for Altar-worship, they who will bow to the East, may in time bow to the Host. Take heed of all occasions of Idolatry. Idolatry is Devil-worship, Psal. 106.37. And if you search through the whole Bible, there is no one Sin that God hath more followed with Plagues than Idolatry; the Jews have a Saying, that in every Evil which befalls them, there is uncia aurei vituli, an Ounce of the Golden Calf in it. Hell is a Place for Idolaters, Rev. 22.15. For without are Idolaters. Synesius calls the Devil 〈 in non-Latin alphabet 〉 , a Rejoycer at Idols, because Image-worshippers help to fill Hell. That you may be preserved from Idolatry and Image-worship,

1. Get good Principles, that you may be able to oppose the Gain-sayer. Whence doth the Popish Religion get ground? not from the goodness of their cause, but from the ignorance of the People.

2. Get love to God. The Wife that loves her Husband is safe from the Adulterer; and the Soul that loves Christ is safe from the Idolater.

3. Pray that God will keep you. Though it is true, there is nothing in an Image to tempt; for if we pray to an Image, it cannot hear, and if we pray to God by an Image, he will not hear; I say there is nothing to tempt; yet we know not our own Hearts, or how soon we may be drawn to Vanity, if God leave us; therefore pray that you be not enticed to false Worship, or receive the Mark of the Beast in your right hand or Forehead: Pray, Psal. 119.117. Hold thou me up, and I shall be safe. Lord, let me neither mistake my way for want of Light, or leave the true way for want of Courage.

2. Let us Bless God who hath given us the Knowledge of his Truth: That we have tasted the Honey of his Word, and our Eyes are enlightened. Bless him that he hath shewn us the Pattern of his House; the right Mode of Worship: That he hath discovered to us the Forgery and Blasphemy of the Romish Religion. Let us pray, that God will preserve pure Ordinances and powerful Preaching among us. Idolatry came in at first by the want of good Preaching. Then the People began to have golden Images when they had wooden Priests.

Of the Ten Commandments.

1. I The Lord thy God, am a jealous God. ] The first reason why Israel must not worship graven Images, is because the Lord is a jealous God, Exod. 34.14 The Lord whose name is Jehovah is a jealous God. Jealousy is taken in a good sense, and so God is jealous for his People. 2. In a bad Sense, and so God is jealous of his People.

1. In a good Sense, and so God is jealous for his People, Zech. 1.14. Thus saith the Lord, I am jealous for Jerusalem, and for Zion, with a great jealousy. God hath a dear Affection to his People, they are his Hephsibah or Delight, Isa. 62.4. The Apple of his Eye, Zech. 2.8. To express how dear they are to him, and how tender he is of them, Nihil charius pupilla oculi, Drusius. They are his Spouse, adorned with the Jewels of Grace: They lie near to his Heart. He is jealous for his Spouse, therefore will be avenged on them who go to wrong her, Isa. 42.13. The Lord shall stir up jealousy like a man of war; he shall roar, he shall prevail against his enemies. What is done to the Saints, God takes as done to himself, 2 Kings 19.22. and the Lord will undo all them that afflict Zion, Zeph. 3.19. I will undo all that afflict thee. 2. Jealousy is taken in a bad Sense, and so God is jealous of his People: And so it is taken in this Commandment. I the Lord thy God am a jealous God. I am jealous lest you should go after false God's, or worship the true God in a false manner; lest you defile your Virgin Profession by Images. God will have his Spouse keep close to him, and not go after other Lovers, Hos. 3.3. Thou shalt not be for another man. God cannot bear a Corrival. Our conjugal Love, viz. a Love join'd with Adoration, and Worship, must be given only to God.

Use 1. Let us give God no just cause to be jealous. A good Wife will be so Discreet and Chast, as to give her Husband no just occasion of Jealousy. Let us avoid all Sin, especially this Sin of Idolatry or Image-worship: It is heinous, after we have entered into a Marriage-Covenant with God, now to prostitute ourselves to an Image. Idolatry is Spiritual Adultery, and God is a jealous God, he will avenge it: Image-worship makes God abhor a People, Psal. 78.58. They moved him to jealousy with their graven Images. When God heard this, he was Wroth, and greatly abhorred Israel. Image-worship enrageth God, Prov. 6.34. Jealousy is the Rage of a man: It makes God divorce a People, Exod. 32.7. Thy People, lo-ammi, Hos. 2.2. Plead with your Mother, plead, for she is not my Wife, Cant. 8.6. Jealousy is cruel as the grave. As the Grave devours Men's Bodies, so God will devour Image-worshippers:

Use 2. If God be a jealous God, let it be a word to such whose Friends are Popish Idolaters, and they are hated by their Friends, because they are of a different Religion, and perhaps they cut off their Maintenance from them. O remember God is a jealous God, better move your Parents to hatred, than move God to jealousy: Their Anger cannot do you so much hurt as God's: If they will not provide for you, God will, Psal. 27.10. When my Father and Mother forsake me, then the Lord will take me up.

2. The second Reason against Image-worship, Visiting the Iniquity of the Fathers upon the Children, unto the third and fourth Generation. ] There is a Two-fold Visiting. 1. There is God's visiting in Mercy, Gen. 50.25. God will surely visit you. That is, he will bring you into the Land of Canaan, the Type of Heaven. Thus God hath visited us with the Sun-beams of his Favor: He hath made us swim in a Sea of Mercy: This is an happy Visitation. 2. There is God's visiting in Anger, Ier. 5.9. Shall I not visit for these things? That is, God's visiting with the Rod; and Isa. 10.3. What will ye do in the day of Visitation? That is, in the day when God shall visit with his Judgments. Thus God's visiting is taken here, in this Commandment, visiting Iniquity, that is, punishing Iniquity. Observe here three things.

Observ. 1. That Sin makes God visit: Visiting Iniquity. Sin is the cause why God visits with Sickness, Poverty, Psal. 89.31, 32. If they break my Commandments: Then will I visit their transgression with the rod. Sin twists the Cords which pinch us: Sin creates all our Troubles: It is the Gaul in our Cup, and the Gravel in our Bread: Flagitium & flagellum sunt sicut acus & filum. Sin is the Trojan Horse: The Phaeton that sets all on Fire: It is the Womb of our Sorrows, and Grave of our Comforts. God visits for Sin.

Observ. 2. One special sin God visits for, is Idolatry and Image-worship. Visiting the iniquity of the Fathers. Most of God's envenomed Arrows have been shot among Idolaters, Ier. 7.12. Go now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it. God for Israel's Idolatry, suffered their Army to be routed, their Priests slain, the Ark taken Captive, and we never read that the Ark returned to Shiloh anymore. Jerusalem was the most Famous Metropolis of the World: There was the Temple, Psal. 122.4. Whither the Tribes go up, the Tribes of the Lord. Yet for their high places and Images, their City was besieged and taken by the Chaldean Forces, 2 Kings 25.4. When Images were set up in Constantinople, the chief Seat of the Eastern Empire, this City which was in the eye of the World impregnable, was taken by the Turks, and many cruelly Massacred. Then the Turks, in their Triumphs, reproached the Idolatrous Christians, causing an Image or Crucifix to be carried through the Streets in Contempt, and throwing Dirt upon it, cried, This is the God of the Christians: Here was God's Visitation for their Idolatry. God hath set special marks of his Wrath upon Idolaters. At a place called Epoletium there perished by an Earth-quake 350 Persons, while they were offering Sacrifice to Idols. Idolatry hath brought Misery upon the Eastern Churches, it removed the golden Candlesticks of Asia. This Iniquity God visits for.

Observ 3. Idolatrous Persons are Enemies not only to their own Souls, but to their Children: Visiting the Iniquity of the Fathers upon their Children. As an Idolatrous Father intails his Land of Inheritance, so he intails God's Anger and Curse upon them. A jealous Husband finding his Wife hath stained her Integrity, may justly cast off her and her Children too, because they are none of his. If the Father be a Traitor to his Prince, no wonder if all the Children suffer. God may visit the Iniquity of Image-worshippers upon their Children.

Quest But is it not said, Everyone shall die for his own Sin? The Son shall not bear the Iniquity of the Father? How then doth God say, he will visit the Iniquity of the Fathers upon the Children?

Resp. Though the Son be not Damned for his Fathers Sin, yet he may be severely punished, Job 21.19. God lays up his iniquity for his Children. That is, God lays up the Punishment of his Iniquity for his Children; the Child smarts for the Fathers Sin. Jeroboam thought to have established the Kingdom by Idolatrous Worship, but it brought Ruin upon him and all his Posterity, 1 Kings 14.10. Ahab 's Idolatry wronged his Posterity, they lost the Kingdom and were all Beheaded, 2 Kings 10.7. They took the Kings Sons, and slew seventy Persons. There God visited the I •• quity of the Father upon the Children. As a Son catcheth an Hereditary Disease from his Father, the Stone or Gout; so he catcheth Misery from him, his Fathers Sin ruins him.

Use 1. If so, then how sad is it to be the Child of an Idolater? It had been sad to have been one of Gehazi 's Children, who had Leprosy entailed upon them, 2 Kings 5.27. The Leprosy of Naaman shall cleave to thee, and to thy Seed forever. So it is sad to be a Child of an Idolater, or Image-worshipper. His Seed are exposed to God's heavy Judgments in this Life: God visits the Iniquity of the Fathers upon their Children. Methinks I hear God speak, as Isa. 14.21. Prepare slaughter for his Children for the Iniquity of their Fathers.

Use 2. See what a Privilege it is to be the Children of good Parents: The Parents are in Covenant with God, and God lays up Mercy for their Posterity, Prov. 20.7. The just man walks in his Integrity, his Seed are blessed after him. A Religious Parent doth not procure Wrath, but helps to keep off Wrath from his Child: He seasons his Child with Religious Principles; he prays down a Blessing on his Child: He is a Load-stone, drawing his Child to Christ by good Council and Example. O what a Privilege is it to be born of Godly Religious Parents! St. Austin saith, That his Mother Monica travelled with greater Care and Pains for his new Birth, than for his Natural. Wicked Idolaters entail Misery on their Posterity. God visits the Iniquity of the Fathers upon their Children: But Religious Parents procure a Blessing upon their Children. God reserves Mercy for their Posterity.

3. The third Reason against Image-worship, Of them that hate me. ] This is a Reason against Image-worship, 'tis hating God: The Papists who worship God by an Image, hate God. Image-worship is a pretended Love to God, but God interprets it an hating of him: Quae diligit alienum odit sponsum : She that loves another Man, hates her own Husband. An Image-lover is a God-hater. Idolaters are said to go a Whoring from God, Ezek. 34.15. How can they love God? I shall show that Image-worshippers hate God, whatever love they pretend.

1. They who go contrary to God's express Will, hate him. God saith, You shall not set up any Statue, Image, Picture, to represent me: These things I hate, Deut. 16.22. Neither shalt thou set up any Image which the Lord thy God hateth. Yet the Idolater will set up Images and worship them. This God looks upon as an hating of him. How doth that Child love his Father, who doth all he can to cross him?

2. They who shut the Truth out of Doors, hate God. Jephtha proves, that his Brethren did hate him, because they labored to shut him out of his Fathers House, Judges 11.7. The Idolater shuts the Truth out of doors: He blots out the Second Commandment: He makes a shape of the invisible God: He brings a Lye into God's Worship, which is a clear proof he hates God.

3. Idolaters, though they love the false Image of God in a Picture, yet they hate the true Image of God in a Believer. They pretend to Honor Christ in a Crucifix, yet persecute Christ in his Members: These bate God.

Use 1. This may confute those who plead for Image-worshippers, they are very devout People, they adore Images, they set up the Crucifix, kiss it, light Candles to it: They love God. Nay, but who shall be judge of their Love? God saith, they hate him: They give Religious Adoration to a Creature: These hate God, and God hates them: And they shall never live with God, whom he hates: He will never lay such Vipers in his Bosom: Heaven is kept as Paradise, with a Flaming Sword that they shall not enter: And Deut. 7.10. He repayeth them that hate him, to their face. God will shoot all his murdering pieces among Idolaters: All the Plagues and Curses in the Book of God shall befall the Idolater: The Lord repays him that hates him to his Face.

Use 2. Let it exhort us all to fly from Romish Idolatry; let us not be among God-haters, 1 John 5.21. Little Children keep yourselves from Idols. As you would keep your Bodies from Adultery, so keep your Souls from Idolatry. Take heed of Images, they are Images of Jealousy to provoke God to Anger: They are Damnable: You may as well perish by false Devotion, as by real Scandal: By Image-worship, as Drunkenness and Whoredom. A Man may as well die by Poison as Pistol: We may as well go to Hell by drinking Poison in the Romish Cup of Fornication, as by being Pistol'd with gross scandalous Sins. To conclude, God is a jealous God, no Corrival; he will visit the Iniquity of the Fathers upon their Children: He will entail a Plague upon the Posterity of Idolaters. He interprets Idolaters to be such as hate him. He that is an Image-lover, is a God-hater: Therefore keep yourselves pure from Romish Idolatry: If you love your Souls, keep yourselves from Idols.

Of the Commandments.

THis is another Argument against Image-worship, because such as do not provoke God with their Images, he is merciful to them, and will entail Mercy upon their Posterity, Showing Mercy to Thousands.

1. Here is the golden Scepter of God's Mercy displayed. 2. The Persons interested in God's Mercy, such as love him and keep his Commandments. 1. The Golden Scepter of God's Mercy displayed, showing Mercy to Thousands. The Heathens thought they praised Jupiter enough, when they called him 〈 in non-Latin alphabet 〉 , Good and Great. Both these Excellencies meet in God, Majesty and Mercy. Mercy is that innate propensness in God to do good to Distressed Sinners. God showing Mercy, makes his Godhead appear full of Glory. When Moses said to God, I beseech thee show me thy Glory, I will (saith God) show Mercy, Exod. 33.19. His Mercy is his Glory. Mercy is the Name by which God will be known, Exod. 34.6. The Lord passed by, and proclaimed, the Lord, the Lord God, Merciful and Gracious. Mercy proceeds primarily and originally from God; he is called the Father of Mercies, 2 Cor. 1.3. because he begets all those Mercies and Bowels which are in the Creature. Our Mercies compared with God's, are scarce so much as the Drop to the Ocean.

Quest. What are the Qualifications?

Resp. 1. The Spring of Mercy which God shows, is free and spontaneous: To set up Merit, is to destroy Mercy; nothing can deserve Mercy, or force it, we cannot deserve Mercy, because of our Enmity, nor force it; we may force God to punish us, not to love us, Hos. 14.4. I will love them freely. Every link in the golden Chain of Salvation is wrought and interwoven with Free-grace. Election is free, Eph. 1.4. He hath chosen us in him, 〈 in non-Latin alphabet 〉 , according to the good pleasure of his Will. Justification is free, Rom. 3.24. Being justified freely by his Grace. Say, not then, I am unworthy, for Mercy is free. If God should show Mercy only to such as deserve it, he must show Mercy to none at all.

2. The Mercy God shows is Powerful. How Powerful is that Mercy which softens an Heart of Stone? Mercy changed Mary Magdalens Heart, out of whom Seven Devils were cast. She who was an Inflexible Adamant, Mercy made her a weeping Penitent. God's Mercy works sweetly, yet irresistibly; it allures, yet conquers. The Law may terrify, Mercy doth mollify. Of what Sovereign Power and Efficacy is that Mercy which subdues the Pride and Enmity of the Heart, and beats off those Chains of Sin in which the Soul is held!

3. The Mercy which God shows is superabundant, Exod. 34.6. Abundant in Goodness, showing Mercy to Thousands. God visits Iniquity only to the Third and Fourth Generation, Exod. 20.5. But he shows Mercy to a Thousand Generations. The Lord hath Treasures of Mercy lying by, therefore he is said to be Plenteous in Mercy, Psal. 86.5. And Rich in Mercy, Ephes. 2.4. The Viol of God's Wrath doth but drop, but the Fountain of his Mercy runs. The Sun is not so full of Light, as God is of Love.

God hath Mercy, First, Of all Dimensions; he hath Depth of Mercy, it reacheth as low as Sinners; and Heighth of Mercy, it reacheth above the Clouds.

Secondly, God hath Mercies of all Seasons; Mercies for the Night, he gives Sleep, nay sometimes he gives a Song in the Night, Psal. 42.8. And he hath Mercies for the Morning, Lam. 3.23. His Compassions are fresh every Morning.

Thirdly, God hath Mercies for all sorts. Mercies for the Poor, 1 Sam. 2.8. He raiseth the Poor out of the Dust. Mercies for the Prisoner, Psal. 69.33. He despiseth not his Prisoners. Mercies for the Dejected, Isa. 54.8. In a little Wrath I hid my Face from thee, but with great Mercies will I gather thee. God hath old Mercies, Psal. 25.6. Thy Mercies have been ever of old. And new Mercies, Psal. 40.3. He hath put a new Song in my Mouth. Every time we draw our Breath, we suck in Mercy; God hath Mercies under Heaven, and those we taste of, and Mercies in Heaven, and those we hope for: Thus God's Mercy is superabundant.

4. The Mercy God shows is abiding, Psal. 103.16. The Mercy of the Lord is from Everlasting to Everlasting. God's anger to his Children lasts but a while, Psal. 103.9. but his Mercy lasts forever. God's Mercy is not like the Widows Oil, which ran a while and then ceased, 2 Kings 4.6. Over-flowing, Ever-flowing. God's Mercy as it is without Bounds, so without Bottom, Psal. 136. His Mercy endures forever. God never cuts off the Intail of Mercy from the Elect.

Quest. 2. How many ways is God said to show Mercy?

Resp. 1. We are all Living Monuments of God's Mercy. God shows Mercy to us in daily supplying us. First, He supplies us with Health. Health is the Sawce which makes our Life relish Sweeter. How would they prize this Mercy, who are Chain'd to a Sick-bed? Secondly, God supplies us with Provision, Gen. 48.15. The God who hath fed me all my Days. Mercy spreads our Table, it carves us every bit of Bread we eat; we never drink but in the Golden Cup of Mercy.

2. God shows Mercy in lengthening out our Gospel-Liberties, 1 Cor. 16.9. 〈 in non-Latin alphabet 〉 ; there are many Adversaries; many would stop the Waters of the Sanctuary that they should not run: We enjoy the sweet Seasons of Grace, we hear joyful Sounds, we see the goings of God in his Sanctuary, we enjoy Sabbath after Sabbath; the Manna of the Word yet falls about our Tents, when in divers parts of the Land they have no Manna. Here is God showing Mercy to us; he spins out our forfeited Liberties.

3. God shows Mercy to us in preventing many Evils from invading us, Psal. 3.3. Thou O Lord art a Shield for me. God hath restrained the Wrath of Men, and been a Screen between us and Danger. When the Destroying Angel hath been abroad, and shot his deadly Arrow of Pestilence, God hath kept off the Arrow that it hath not come near us.

4. God shows Mercy in delivering us, 2 Tim. 4.17. And I was delivered out of the Mouth of the Lion, viz. Nero. God hath restored us from the Grave. May we not write the Writing of Hezekiah, Isa. 38 9. when he had been sick, and was recovered of his Sickness? When we thought the Sun of our Life had been setting, God hath made it return to its former Brightness.

5. God shows Mercy in restraining of us from Sin: Lusts within, are worse than Lions without. The greatest sign of God's Anger, is to give Men up to their Sins, Psal. 81.12. So I gave them up to their own Hearts Lusts ; let them Sin themselves to Hell. But God hath laid the Bridle of restraining Grace upon us: As God said to Abimelech, Gen. 20.6. I withheld thee from sinning against me. So God withheld us from those Exorbitancies which might have made us a Prey to Satan, and a Terror to our Selves.

6. God shows Mercy in guiding and directing us. Is it not a Mercy for one that is out of the way, to have a Guide? First, There is a Providential guiding, God guides our Affairs for us, Chaulks out a way he would have us to walk in; he resolves our Doubts, unties our Knots, appoints the bounds of our Habitation, Acts 17.26. Secondly, A Spiritual guiding, Psal. 73.24. Thou shalt guide me with thy Counsel. As Israel had a Pillar of Fire to go before them, so God guides us with the Oracles of his Word, and the Conduct of his Spirit. He guides our Head, keeps us from error, and he guides our Feet, keeps us from Scandal. O what Mercy is it to have God to be our Guide and Pilot, Psal. 31.3. For thy Name's sake lead me and guide me.

7. God shows Mercy in Correcting us. God is Angry in Love, he smites that he may save God's Rod is not a Rod of Iron to break us, but a Fatherly Rod to Humble us, Heb. 12.10. He for our profit, that we may be partakers of his Holiness. Either God will mortify some corruption, or exercise some grace. Is there not Mercy in this? Every Cross to a Child of God, is like Paul 's Cross Wind, which though it broke the Ship, it brought Paul to Shoar upon the broken Pieces, Acts 27.44.

8. God shows Mercy in Pardoning us, Mic. 7.18. Who is a God like thee, that pardonest Iniquity? 'It is Mercy to Feed us, Rich Mercy to Pardon us. This Mercy is spun out of the Bowels of Free Grace; this is enough to make a Sick Man well, Isa. 33.24. The Inhabitant shall not say I am Sick, the People that dwell therein, shall be forgiven their Iniquity. Pardon of Sin is a Mercy of the first Magnitude, God seals the Sinners Pardon with a Kiss. This made David put on his best Cloaths, and anoint himself; his Child newly Dead, and God had told him the Sword should not depart from his House, yet now he falls Anointing himself; the reason was, God had sent him his Pardon by the Prophet Nathan, 2 Sam. 12.13. The Lord hath put away thy Sin. Pardon is the only fit Remedy for a troubled Conscience. What can give ease to a Wounded Spirit, but pardoning Mercy? Offer him the Honors and Pleasures of the World, 'tis as if you bring Flowers and Music to one that is condemned.

Quest. How may I know my Sins are pardoned?

Resp. Where God removes the guilt, he breaks the power of Sin, Mic. 7.19. He will have Compassion, he will subdue our Iniquities. With Pardoning Love God gives Subduing Grace.

9. God shows his Mercy in Sanctifying us, Lev. 20.8. I am the Lord that sanctify you. This is the partaking of the Divine Nature, 2 Pet. 1.4. God's Spirit is a Spirit of Consecration; though it Sanctifies us but in part, yet in every part, 1 Thes. 5.23. This is such a Mercy, that God cannot give in Anger, if we are Sanctified, then we are Elected, 2 Thes. 2.13. God hath chosen you, to Salvation through Sanctification. This doth disponere ad Coelum, it prepares for Happiness, as the Seed prepares for Harvest. When the Virgins had been Anointed and Perfumed, then they were to stand before the King, Esther 2.12. So when we have had the Anointing of God, then we shall stand before the King of Heaven.

10. God shows Mercy in hearing our Prayers, Psal. 4 1. Have Mercy upon me, and hear my Prayer. Is it not a Favor when a Man puts up a Petition to the King, and hath it granted? When we pray for Pardon, Adoption, the Sense of God's Love, to have God give a gracious Answer, what a signal Mercy is this? God may sometimes delay an Answer, when he will not deny. You do not presently throw a Musician Money, because you love to hear his Music. God loves the Music of Prayer, therefore doth not presently let us hear from him; but in due Season he will give an Answer of Peace. Psal. 66.20. Blessed be God who hath not turned away my Prayer nor his Mercy from me. If God doth not turn away our Prayer, then he doth not turn away his Mercy.

11. God shows Mercy in Saving us, Tit. 3.5. According to his Mercy he saved us. This is the 〈 in non-Latin alphabet 〉 , the Top Stone of Mercy, and it is laid in Heaven. Now Mercy displays itself in all its Orient Colours; now Mercy is Mercy is indeed, when God shall perfectly refine us from all the • ees and Dregs of Corruption. Our Bodies shall be made like Christ's Glorious Body, and our Souls like the Angels-Saving Mercy is Crowning Mercy. 'It is not only to be freed from Hell, but inthroned in a Kingdom. In this Life we do rather desire God than enjoy him: But what rich Mercy will it be, to be fully possessed of God, to see his smiling Face, and to have God lay us in his Bosom? This will fill us with Joy unspeakable, and full of Glory, Psal. 17.15. I shall be satisfied, when I awake with thy Likeness.

Use 1. As an Argument against Despair, see what a great Encouragement here is to serve God; he shows Mercy to Thousands. Who would not be willing to serve a Prince that is given to Mercy and Clemency? God is represented with a Rain-bow round about him, Rev. 4.3. An Emblem of his Mercy. Acts of Severity are rather forced from God; Justice is his strange Work, Isa. 28.21. Therefore the Disciples who are not said to wonder at other Miracles of Christ, yet did wonder when the Fig-tree was Cursed and Withered, because it was not Christ's manner to put forth acts of Severity. God is said to delight in Mercy, Mic. 7.18. Justice is God's Left Hand, Mercy is his Right Hand: God useth his Right Hand most, he is more used to Mercy than Justice, pronior est Deus ad parcendum quam ad puniendum. God is said to be slow to Anger, Psal. 103.8. But ready to Forgive, Psalm 86.5. This may encourage us to serve God. What Argument will prevail, if Mercy will not? Were God all Justice, it might Fright us from him, but his Mercy may be a Loadstone to draw us to him.

Use 2. Bran. 1. Hope in God's Mercies, Psal. 147.11. The Lord takes Pleasure in them that fear him, and hope in his Mercy. God counts it his Glory to be scattering Pardons among Men.

Obj. But I have been a great Sinner, and sure there is no Mercy for me?

Resp. No, not if thou goest on in Sin, and art so resolved; but if thou wilt break off thy Sins, the Golden Scepter of Mercy shall be held forth to thee, Isa. 55.7. Let the Wicked forsake his way, and let him return unto the Lord, and he will have Mercy upon him. And Christ's Blood is a Fountain set open for Sin and Uncleanness, Zach. 13.1. Mercy doth more overflow in God, than Sin in us; God's Mercy can drown great Sins, as the Sea covers great Rocks. Some of those Jews who had their Hands embrued in Christ's Blood, were saved by that Blood: God loves to magnify his Goodness, to display the Trophies of Free Grace, and to set up his Mercy above you, in spite of Sin: Therefore hope in God's Mercy.

Bran. 2. If God show Mercy to Thousands, labor to know that this Mercy is for you, Psal. 59.17. He is the God of my Mercy. A Man that was ready to Drown, saw a Rain-bow, saith he, What am I the better, though God will not Drown the World, if I Drown? so what are we the better God is Merciful, if we perish? Let us labor to know God's special Mercy is for us.

Quest. How shall we know it belongs to us?

Resp. 1. If we put an high value and estimate upon God's Mercy: God will not throw away his Mercy on them that slight it; we prize Health, but we prize Adopting Mercy above it. This is the Diamond in the Ring, it out-shines all other Comforts.

2. If we are Fearers of God, we have a reverend awe upon us; we tremble at Sin, and fly from it as Moses did from his Rod turned into a Serpent, Luke 1.50. His Mercy is on them that Fear him.

3. If we take Sanctuary in God's Mercy, we trust in it, Psal. 52.8. As a Man is saved by catching hold of a Cable. God's Mercy is a great Cable, let down from Heaven to us; now taking fast hold on this Cable by Faith, we are saved, Psal. 52.8. I trust in the Mercy of God forever. As a Man trusteth his Life and Goods in a Garrison, so we trust our Souls in God's Mercy.

Quest. What shall we do to get a share in God's special Mercy?

Resp. 1. If we would have Mercy, it must be through Christ; out of Christ no Mercy is to be had. We read in the old Law, First, None might come into the Holy of Holies where the Mercy-Seat stood, but the High Priest; signifying, we have nothing to do with Mercy, but through Christ our High Priest. Secondly, The High Priest might not come near the Mercy-Seat without Blood, Lev. 16.14. to show that we have no right to Mercy, but through the expiatory Sacrifice of Christ's Blood. Thirdly, The High Priest might not upon pain of Death come near the Mercy-Seat without Incense, Lev. 16.13. No Mercy from God without the Incense of Christ's Intercession. So that if we would have Mercy, we must get a part in Christ. Mercy swims to us through Christ's Blood.

2. If we would have Mercy, we must Pray for it, Psal. 85.7. Shew us thy Mercy O Lord, and grant us thy Salvation. Psal. 25.16. Turn thee unto me, and have Mercy upon me. Lord put me not off with common Mercy; give me not only Mercy to Feed and Cloath me, but Mercy to Pardon me; not only sparing Mercy, but saving Mercy. Lord give me the Cream of thy Mercies; let me have Mercy and Loving Kindness, Psal. 103.4. Who crowneth thee with Loving Kindness and Tender Mercy. Be earnest Suitors for Mercy; let your Wants quicken your Importunity: Then we pray most fervently, when we pray wost feelingly.

Of the Commandments.

1. GOD'S Mercy is for them that Love him. Love is a Grace shines and sparkles in God's Eye, as the precious Stones did upon Aaron's Breast-Plate. Love is an holy expansion or enlargement of Soul, whereby it is carried with delight after God, as the chief Good: So Aquinas defines Love, Complacentia amantis in amato ; Love is a complacential delighting in God as in our Treasure: Love is the Soul of Religion, 'tis a Grace highly momentous. If we had Knowledge as the Angels, or Faith of Miracles, yet without Love it would profit nothing, 1 Cor. 13.2. Love is the First and Great Commandment, Mat. 22.38. It is so, because if this be wanting, there can be no Religion in the Heart, there can be no Faith, for Faith works by Love, Gal. 5.6. All is but Pageantry, or a Devout Complement.

2. Because Love doth meliorate and sweeten all the Duties of Religion; it makes them Savoury Meat, else God cares not to taste of them.

3. It is the First and Great Commandment, in respect of the Excellency of this Grace. Love is the Queen of the Graces, it out-shines all the other, as the Sun the Lesser Planets. In some respect it is more excellent than Faith, though in one sense Faith be more excellent, Virtute unionis, as it unites us to Christ. Faith puts upon us the Embroidered Robe of Christ's Righteousness, which is a brighter Robe than any of the Angels wear. Yet in another sense, Love is more excellent, respectu durationis, in respect of the continuance of it; it is the most durable Grace: Faith and Hope will shortly cease, but Love will remain. When all the other Graces, like Rachel, shall die in Travel, Love shall revive. The other Graces are in the nature of a Lease, only for term of Life: Love is as a Free-hold, it continues forever. Thus Love carries away the Garland from all the other Graces, it is the most long lived Grace, it is a Bud of Eternity; this Grace alone shall accompany us in Heaven.

Quest 1. How must our Love to God be qualified?

Resp. 1. Love to God must be pure and genuine, he must be loved chiefly for himself, this the School-men call Amor amicitiae. We must love God not only for his Benefits, but those intrinsic Excellencies wherewith he is Crowned. We must love God not only for the good which flows from him but the good which is in him. True love is not Mercenary; a Soul that is deeply in love with God, needs not be hired with Rewards; he cannot but love God for the Beauty of his Holiness; not but that it is lawful to look at God's Benefits. Moses had an Eye to the recompense of Reward, Heb. 11.26. But we must not love God only for his Benefits, for then it is not love of God, but Self-Love.

2. Love to God must be 〈 in non-Latin alphabet 〉 , with all the Heart, Mark 12.30. Thou shalt love the Lord thy God with all thy Heart. We must not love God a little, give him a Drop or two of our Love; but the main Stream of our Love must run after him; the Mind must think of God, the Will choose him, the Affections pant after him. The true Mother would not have the Child divided, nor God will not have the Heart divided; we must love him with our whole Heart. Though we may love the Creature, yet it must be a subordinate Love. Love to God must be highest, as the Oil swims above the Water.

3. Love to God must be Flaming; to love coldly, is all one as not to love. The Spouse is said to be amore perculsa, Sick of Love, Cant. 2.5. The Seraphims are so called from their Burning. Love turns Saints into Seraphims, it makes them burn in Holy Love to God; and many Waters cannot quench this Love.

Quest. 2. How may we know whether we love God?

Resp. 1. He that loves God, desires his sweet Presence: Lovers cannot be long asunder; they have their 〈 in non-Latin alphabet 〉 , Fainting Fits, they want a sight of the Object of their Love. A Soul deeply in Love with God, desires the enjoyment of him in his Ordinances, in Word, Prayer, Sacrament. David was ready to faint away and Dye, when he had not a sight of God, Psal. 84.2. My Soul fainteth for God ; such as care not for Ordinances, but say, when will the Sabbath be over? plainly discover want of Love to God.

2. He who loves God, doth not love Sin, Psal. 97.10. Ye that love the Lord, hate evil. The love of God, and love of Sin, can no more mix together, than Iron and Clay: Every Sin loved, strikes at the Being of God; but he who loves God hath an Antipathy against Sin. He who would part between Two Lovers, is an Hateful Person; God and the Believing Soul, are Two Lovers; Sin comes to part between them, therefore the Soul is implacably set against Sin. By this try your Love to God. How could Delilah say she loved Sampson, when she entertained correspondence with the Philistines who were his Mortal Enemies? How can he say he loves God, who loves Sin, which is God's Enemy?

3. He who loves God, is not much in love with anything else; his love is very cool to worldly things; his love to God moves as the Sun in the Firmament swiftly, his love to the World moves as the Sun on the Dial, very slow: The love of the World eats out the Heart of Religion: It chokes good Affections, as the Earth puts out the Fire. The World was a dead thing to Paul, Gal. 6.14. I am Crucified to the World, and the World is Crucified to me. In Paul, we might see both the Picture and Pattern of a Mortified Man. He that loves God, useth the World, but chooseth God; the World is his Pension, but God is his Portion, Psal. 119.57. The World doth busy him, but God doth delight and satisfy him. He saith as David, Psal. 43.4. God my exceeding joy, the Gladness or Cream of my Joy.

4 He who loves God, cannot live without him. Things we love, we know not how to be without. A Man can want Music or Flowers, but not Food. A Soul deeply in love with God, looks upon himself as undone without him, Psal. 143.7 Hide not thy Face from me, lest I be like them that go down into the Pit. He saith as Job, Ch • p. 30.28. I went Mourning without the Sun. I have Star-light, I want the Sun of Righteousness; I enjoy not the sweet Presence of my God. Is God our chief Good, that we cannot live without? Alas, how do they demonstrate they have no love to God, who can make a shift well enough to be without him? Let them but have Corn and Oil, and you shall never hear them complain of the want of God.

5. He who loves God, will be at any pains to get him. What pains doth the Merchant take? what hazards doth he run to have a rich Return from the Indies? Extremos currit Mercator 〈…〉 . Jacob loved Rachel, and he would endure the Heat by Day, an • the Fro • t by Night that he might enjoy her. A Soul that loves God will take any pains for the Fruition of him, Psal. 63.8. My Soul follows hard after God. Love is Pondus animae, Aug. It is as the weight which sets the Clock a going. The Soul is much in Prayer, Weeping, Fasting; he strives as in an Agony, that he may obtain him whom his Soul loves. Plutarch reports of the Gauls, an ancient People of France, after they had tasted the sweet Wine of Italy, they never rested till they had arrived at that Country. He who is in love with God, never rests till he hath gotten a part in him, Cant. 3.2. I sought him whom my Soul loved. How can they say they love God, who are not industrious in the use of means to obtain him, Prov. 19.24. A slothful man hides his hands in his Bosom. These not in Agony, but Lethargy: If Christ and Salvation would drop as a ripe Fig into his mouth, he could be content to have them; but he is loath to put himself to too much trouble. Doth he love his Friend, that will not make a Journey to him?

6. He that loves God, prefers him before Estate and Life. 1. Before Estate, Phil. 3.8. For whom I have suffered the loss of all things. Who that loves a rich Jewel, would not part with a Flower for it? Galcanus Marquess of Vico, parted with a fair Estate to enjoy God in his pure Ordinances: When a Jesuit persuaded him to return to his Popish Religion in Italy, promising him an huge Summ of Money: Saith he, Let their Money perish with them, who esteem all the Gold in the World worth one days Communion with Jesus Christ and his Holy Spirit. 2. Before Life, Rev. 12.11. They loved not their lives to the death. Love to God carries the Soul above the love of Life; and the fear of Death.

7. He who loves God loves his Favorites, viz. the Saints, 1 John 5.1. Idem est motus animi in imaginem & rem. To love a Man for his Grace, and the more we see of God in him, the more we love him, is the infallible sign of love to God. The Wicked pretend to love God, but hate and persecute his Image. Doth he love his Prince, who abuseth his Statue, tears his Picture? Indeed they seem to show great Reverence to the Saints departed; they have a great Reverence for St. Paul, and St. Stephen, and St. Luke: They Canonize dead Saints, but per • ecute living Saints: And do these love God? Can it be imagined he should love God, who hates his Children because they are like him? If Christ were alive again, he would not escape a second Persecution.

8. If we love God, as we cannot but be fearful of dishonoring him (the more a Child loves his Father, the more he is afraid to displease him) so we weep and mourn when we have offended him. Peter went out and wept bitterly, Matt. 26.75. When Peter thought how dearly Christ loved him, he took him up to the Mount, where he was Transfigured: Christ shown him the Glory of Heaven in a Vision. Now that he should deny Christ, after he had received such signal Tokens of Christ's Love, this broke his Heart with grief, He wept bitterly. Are our Eyes Limbicks, dropping Tears of grief for Sin against God? A blessed Evidence of our love to God; and such shall find Mercy. He shows Mercy to Thousands of them that love him.

Use. Let us be Lovers of God; we love our Food, and shall not we love him that gives it? All the Joy we hope for in Heaven is in God, and shall not he who shall be our Joy be our Love? It is a Saying of St. Austin, Annon poena satis magna est, non amare te? Is it not Punishment enough, Lord, not to love thee? And again, Animam meam odio haberem. I would hate my own Soul, if I did not find it loving of God.

Quest. What are the Incentives to provoke and inflame our Love to God?

Resp. 1. God's Benefits bestowed on us. A Prince who bestows continual Favors on a Subject, if that Subject have any Ingenuity, he cannot but love his Prince. God is continually heaping Benefits upon us: He fills our hearts with food and gladness, Acts 14.17. As the Rock followed Israel, whither ever they went streams of Water out of the Rock followed them. So God's Blessings follow us every day: We swim in a Sea of Mercy. That Heart is hard that is not prevailed with by all God's Blessings, to love him; Magnes amoris amor. Kindness works on a Bruit. The Ox knows his Owner.

2. Love to God would make Duties of Religion Facile and Pleasant. I confess to him that hath no love to God, Religion must needs be a Burden. And I wonder not to hear him say, What a weariness is it to serve the Lord ? It is like rowing against Tide. But Love oyls the Wheels, it makes Duty a Pleasure. Why are the Angels so swift and winged in God's Service, but because they love him? Jacob thought seven years, but little for the love he did bear to Rachel: Love is never weary: He who loves Money is not weary of telling it: And he who loves God, is not weary of serving him.

3. It is Advantagious. There is nothing lost by our Love to God. • Cor. • . • . Eye hath not seen, &c. the things which God hath prepared for them 〈…〉 . Such glorious Rewards are laid up for such as love God: That (as Austi • saith) they do not only transcend our Reason, but Faith itself is not able to comprehend them. A Crown is the highest Ensign of Worldly Glory; and God hath promise •• a Crown of Life to them that love him, James 1.12. And it is a never-fading Crown, 1 Pet. 5.4.

4. By our loving God we may know that he loves us, 1 John 4.19. We love 〈◊〉 , because he first loved us. If the Ice melts, it is because the Sun hath shined on 〈◊〉 : I • the frosen Heart melts in Love, it is because the Sun of Righteousness hath shined upon it.

Quest. What means may be used to excite our love to God?

Resp. 1. Labor to know God aright. The School-men say true, Bonum non amatur quod non cognoscitur : We cannot love that which we do not know: God is the most Eligible good. All the Excellencies which lie scattered in the Creature, are united in God: He is Optimus maximus. Wisdom, Beauty, Riches, Love, do all concenter in God. How fair were that Tulip which had the Colours of all Tulips in it? All Perfections and Sweetnesses are eminently in God. Did we know God more, and by the Eye of Faith, see his orient Beauty, our Hearts would be fired with love to him.

2. Make the Scriptures familiar to you. St. Austin saith, Before his Conversion he took no pleasure in Scripture; but after Conversion it was his chaste delight. The Book of God discovers God to us in his Holiness, Wisdom, Veracity and Truth: It represents God rich in Mercy, encircled with Promises. St. Austin calls the Scripture a golden Epistle, or Love-letter sent from God to us. By reading this Love-letter, we shall be the more enamored with love to God: As by reading Lascivious Books, Comedies, Romances, Lust is provoked.

3. Mediate much of God, and this will be a means to love him, Psal. 39.3. While I was musing, the fire burned. Meditation is the Bellows of the Affections. Meditate on God's love in giving us Christ, John 3.16. God so loved the world, that he gave his only begotten Son, &c. That God should give Christ to us, and not to the Angels that fell; that the Sun of Righteousness should shine in our Horison; that he is revealed to us and not to others; what wonderful love is this, Prov. 6.28. Who can go upon hot coals and his feet not be burned? Who can meditate on God's love, who can tread on these hot Coals, and his Heart not burn in love to God! Beg an Heart to love God: The Affection of Love is natural, but not the Grace of Love, Gal. 5.22. This fire of love is kindled from Heaven; beg that it may burn upon the Altar of your Heart. Sure this request is pleasing to God, and he will not deny such a Prayer, Lord give me an heart to love thee.

Of the Commandments.

LOve and Obedience, like two Sisters, must go hand in hand: Indeed this is a good Evidence of our loving God, John 14.21. If ye love me, keep my Commandments. Probatio dilectionis est exhibitio operis. The Son that loves his Father, will obey him; Obedience pleaseth God, 1 Sam. 15.22. To obey is better than Sacrifice. In Sacrifice only a dead Beast is offered, in Obedience a living Soul. In Sacrifice only a part of the Fruit is offered; in Obedience Fruit and Tree and all. A Man offers up himself to God. Keep my Commandments. ] It is not said, God shows Mercy to Thousands of them that know his Commandments, but that keep them. The knowing God's Commandments, without keeping them, doth not entitle any to Mercy. The Commandment is not only a Rule of Knowledge, but Duty. God gives us his Commandments, not only as a Lanskip to look upon, but as his Will and Testament, which we are to perform. A good Christian is like the Sun, which doth not only send forth light, but goes its Circuit round the World. So he hath not only the light of Knowledge, but goes his Circuit too, and moves in the Sphere of Obedience.

Quest. In what manner must we keep God's Commandments?

Resp. 1. Our keeping the Commandments must be Fiducial. Our Obedience to God's Commands, must Profluere à Fide, spring from Faith, therefore it is called the Obedience of Faith, Rom. 16.26. Abel by Faith offered up 〈 in non-Latin alphabet 〉 , a better Sacrifice than Cain, Heb. 11.4 Faith is a vital Principle, without it all our Services are Opera Mortua, dead Works, Heb. 6.1. Faith doth meliorate and sweeten our Obedience, and make it come off with a better Relish. Quest. But why must Faith be mixed with Obedience to the Commandment? Resp. Because Faith eyes Christ in every Duty, and so both the Person and Offering are accepted. The High Priest under the Law laid his Hand upon the Head of the Beast slain, which did point to the Messiah, Exod. 29.10. So Faith in every Duty, lays its hand upon the Head of Christ. His Blood doth expiate the guilt, and the sweet Odours of his Intercession perfume our works of Obedience, Eph. 1.6. He hath made us accepted in the Beloved.

2. Our keeping the Commandments must be uniform. We must make Conscience of one Commandment as well as another, Psal. 119.6. Then shall I not be ashamed, when I have respect to all thy Commandments. Every Commandment hath a Ius divinum, the same stamp of Divine Authority upon it: And if I obey one Precept, because God commands, by the same Reason I must obey all. Some obey the Commands of the first Table, but are careless in the Duties of the second: And so, e contra. Physicians have a Rule, when the Body sweats in one part, but is cold in another, it is a sign of a Distemper. So when Men seem Zealous in some Duties of Religion, but are Cold and Frozen in another, it is a sign of Hypocrisy. We must have respect to all God's Commandments. Quest. But who can keep all Commandments? Resp. There is a fulfilling of God's Commands, and a keeping them: Though we cannot fulfill all, yet we may be said to keep them in an Evangelical Sense. We may facere, though not perficere : We keep the Commandments Evangelically. 1. Where we make Conscience of every Command: Though we come short in every Duty, yet we dare not neglect any Duty. 2. Our desire is to keep every Commandment, Psal. 119.5. O that my ways were directed to keep thy Statutes. What we want in Strength, we make up in Will. 3. We grieve that we can do no better. When we fail, we weep: We prefer Bills of Complaint against ourselves, and judge ourselves for our Failings, Rom. 7.24. 4. We do elicere conatum, we endeavor to obey every Commandment, Phil. 3.14 I press toward the mark. We strive as in an Agony, and if it lay in our power we would fully comport with every Commandment. 5. When we fall short, and are unable to come up to the full Latitude of the Law, we look to Christ's Blood to sprinkle our imperfect Obedience; and with the grains of his Merits cast into the Scales to make it pass current. This is in an Evangelical Sense to keep all the Commandments; and though it be not to Satisfaction, yet it is to Acceptation.

3. Our keeping God's Commandments must be willing, Isa. 1.19. If ye be willing and obedient. God was for a Free will-offering, Deut. 16.10. David will run the way of God's Commandments, Psal. 119.32. that is, Freely and Chearfully. The Lawyers have a Canon, Adverbs are better than Adjectives; it is not the Bonum but the Bene ; not the doing much, but the doing well. A Musician is not commended for playing long, but for playing well: It is obeying God willingly is accepted: Virtus nolentium nullum est. The Lord hates that which is forced, it is rather a paying a Tax than an Offering. Cain served God grudgingly, he brought his Sacrifice, not his Heart. To obey God's Commandments unwillingly, is like the Devils who came out of the Men possessed at Christ's command, but with Reluctancy and against their Will, Matt. 8.29. Obedientia praeest, and à est non timore poenae, sed amore Dei. Good Duties must not be pressed or beaten out of us, as the Waters came out of the Rock, when Moses smote it with his Rod, but must freely drop from us as Myrrh from the Tree, or Honey from the Comb. If a willing mind be wanting, there wants that flower which should perfume our Obedience, and make it a sweet smelling Savour to God. That we may keep God's Commandments willingly, let these things be well weighed.

1. Our Willingness is more esteemed than our Service. Therefore David Counsels Solomon, not only to serve God, but with a willing Mind, 1 Chron. 28.9. The Will makes Sin to be worse, and it makes Duty to be better. To obey willingly, shows we do it with love: And this Crowns all our Services.

2. There is that in the Law-giver, as may make us willing to obey the Commandments, viz. God's Indulgence to us.

1. God doth not require the Summum jus, as absolutely necessary to Salvation. He expects not perfect Obedience, only requires Sincerity. Do but act from a Principle of Love, and aim at Honouring God in your Obedience, and it is accepted.

2. In the times of the Gospel a Surety is admitted. The Law would not favor us so far, but now God doth so indulge us, that what we cannot do of ourselves, we may do by Proxy. Jesus Christ is a Surety of a better Testament, Heb. 7.22. We fall short in everything, but God looks upon us in our Surety, and Christ having fulfilled all Righteousness, it is as if we had fulfilled the Law in our own Persons.

3. God gives strength to do what he requires. The Law called for Obedience, but though it required Brick it gave no Straw. But in the Gospel, God with his Commands gives power, Ezek. 18.31. Make ye a new Heart. Alas it is above our strength, we may as well make a new World, Ezek. 36.26. I will give you a new Heart. God commands us to cleanse ourselves, Isa. 1.16. Wash ye, make you clean. But who can bring a clean thing out of an unclean? Job 14.4. Therefore the Precep • is turned into a Promise, Ezek. 36.25. From all your filthiness will I cleanse you. When the Child cannot go, the Nurse takes it by the Hand, Hos. 11.3. I taught Ephraim also to go, taking them by their arms.

3. There is that in God's Commandments which may make us willing, they are not burdensome.

1. For first a Christian (so far as he is regenerate) consents to God's Commands, Rom. 7.16. 〈 in non-Latin alphabet 〉 . I consent to the Law, that it is good. What is done with consent is no burden. If a Virgin gives her consent, the Match goes on cheerfully. If a Subject consent to his Princes Laws (as seeing the Equity and Rationality in them) then they are not irksome. A regenerate Person in his Judgment approves, and in his Will consents to God's Commandments, therefore they are not burdensome.

2. God's Commandments are sweetened with Joy and Peace. Cicero questions whether that can properly be called a Burden, which one carries with Delight and Pleasure. Utrum onus appellatur quod laetitia fertur. If a Man carries a Bag of Money given him, it is heavy, but the Delight takes off the Burden. When God gives inward Joy, that makes the Commandment delightful, Isa. 56.7. I will make them joyful in my House of Prayer. Joy is like Oil to the Wheels, which makes a Christian run in the way of God's Commandments; so that it is not burdensome.

3. God's Commandments are Advantagious. 1. The Commandments are preventive of Evil; a Curb-bit to check us from Sin. What Mischiefs should not we run into, if we had not Affliction to humble us, and the Commandment to restrain us? God's Commandments are to keep us within Bounds. The Yoke keeps the Beast from straggling. We are to be thankful to God for Precepts; had not he set his Commandments as an Hedge or Bar in our way, we might have run to Hell and never stopped.

2. There is nothing in the Commandment but what is for our good, Deut. 10.13. To keep the Commandments of the Lord and his Statues, which I command thee for thy good. 1. God commands us to read his word, and what hurt is in this? God bespangles the Word with Promises: As if a Father should bid his Son read his Last Will and Testament, wherein he makes over a fair Estate to him. God bids us Pray: And he tells us, If we ask, it shall be given, Matt. 7.7. Ask power against Sin, ask Salvation and it shall be given. If you had a Friend should say, Come when you will to me, I will supply you with Money : Would you think it a trouble to visit that Friend often? God commands us to fear him, Lev. 25.43. But fear thy God. And there is Honey in the mouth of this Command, Luke 1.50. His mercy is upon them that fear him. God commands us to believe, and why so? Believe and ye shall be saved, Acts 16.31. Salvation is the Crown set upon the Head of Faith. Good reason then we obey God's Commands willingly, they are for our good, they are not so much our Duty as our Privilege.

3. God's Commandments are Ornamental; Omnia quae praestari jubet Deus, non onerant nos sed ornant, Salvian. God's Commandments do not burden us but adorn us. It is an Honor to be employed in a Kings Service: And so to be employed in God's, by whom Kings reign. To walk in God's Commandments proclaims us to be wise, Deut. 4.5, 6. Behold I have taught you Statutes: Keep, therefore, and do them, for this is your wisdom. And to be wise is an Honor: I may say of every Commandment of God, as Prov. 4.9. It shall give to thy head an ornament of Grace.

4. The Commands of God are infinitely better than the Commands of Sin; these are intolerable. Let a Man be under the command of any Lust, how doth he tire himself! what Hazards doth he run to the endangering his Health and Soul that he may satisfy his Lust, Ier. 9.5. They weary themselves to commit Iniquity. And are not God's Commandments more equal, facile, pleasant, than the Commands of Sin? Chrysostom saith true, 〈 in non-Latin alphabet 〉 . To act Virtue, is easier than to act Vice: Temperance is less troublesome than Drunkenness: Meekness is less troublesome than Passion and Envy. There is more difficulty in the Contrivement and Pursuit of a wicked Design, than in Obeying the Commandments of God. Hence a Sinner is said to travel with Iniquity, Psal. 7.14. A Woman while she is in Travel, is in pain, to show what pain and trouble a Wicked Man hath, in bringing forth Sin. Many have gone with more pains to Hell, than others have to Heaven. This may make us obey the Commandments willingly.

5. Willingness in Obedience makes us resemble the Angels. The Cherubims Types representing the Angels, are described with Wings displayed, to show how ready the Angels are to serve God. God no sooner speaks the Word, but they are ambitious to obey. How are they ravished with Joy, while they are praising God! In Heaven we shall be 〈 in non-Latin alphabet 〉 , as the Angels; by our willingness to obey God's Commandments, we shall be like them here. This is that we pray for, that God's Will may be done by us on Earth, as it is in Heaven: Is it not done willingly there? We must keep God's Commandments constantly, Psalm 106.3. Blessed is he who doth Righteousness at all times. Our Obedience to the Command must be as the Fire of the Altar which never went out, Lev. 13.6. It must be as the motion of the Pulse, always beating. The Wind blows off the Fruit; our Fruits of Obedience must not be blown off by the Wind of Persecution, John 15.16. I have chosen you that you should go and bring forth Fruit, and that your Fruit should remain.

Use. It reproves them who live in a willful breach of God's Commandments, in Malice, Uncleanness, Intemperance; they walk Antipodes to the Commandment. To live in a willful breach of the Commandment, is

First, Against Reason. Are we able to stand it out against God, 1 Cor. 10.22. Do we provoke the Lord, are we stronger than he? Can we measure Arms with God? Can Impotency stand against Omnipotency? A Sinner in acting Sin, acts against Reason.

Secondly, It is against Equity. We have our Being from God, and is it not equal we should obey him who gives us our Being? We have all our Subsistence from God, and is it not fitting that as God gives us our Allowance, we should give him our Allegiance? If a General gives his Soldier Pay, he is to march at his Command, so that to live in the breach of his Commands, is against Equity.

Thirdly, It is against Nature. Every Creature in its kind, obeys God's Laws: 1. Animate Creatures obey him, God spake to the Fish, and it set Jonah ashoar, Jonah 2.10. 2. Inanimate Creatures, the Wind and the Sea obey him; Mark 4.41. The very Stones, if God give them a Commission, will cry out against the Sins of Men, Hab. 2.11. The Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it : None disobeys God but Man and the Devil, and can we find none to join with else?

Fourthly, It is against Kindness. How many Mercies have we to allure us to obey! Miracles of Mercy; therefore the Apostle joins these Two together, Disobedient and Unthankful, 2 Tim. 3.2. And this dies a Sin of a Crimson color. And as the Sin is great, for it is a contempt of God, a hanging out of the Flag of Defiance against God, (and Rebellion is as the Sin of Witchcraft,) so the Punishment will be proportionable: Such cut themselves off from Mercy. God's Mercy is for them that keep his Commandments, but no Mercy to them that live in a willful breach of them. All God's Judgments set themselves in Battle Array against the Disobedient. 1. Temporal Judgments, Lev. 26.15, 16. 2. Eternal Christ comes in Flames of Fire to take Vengeance on them that obey not, 2 Thes. 1.8. Such as break the Golden Chains of God's Commands, God hath Iron Chains to hold them, Chains of Darkness, in which the Devils are held, Jude 6. As long as there is Eternity, God hath time enough to reckon with all the willful Breakers of his Commandments.

Quest. How shall we do to keep God's Commandments?

Resp. Beg the Spirit of God. We cannot do it in our own Strength; the Spirit must work in us both the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to will and to do, Phil. 2.13. When the Loadstone draws, the Iron moves; when God's Spirit draws, then we run in the way of God's Commandments.

Of the Commandments.

THis Commandment has Two Parts; First, A Negative expressed, that we must not take God's Name in vain, viz. Cast any Reflection or Dishonor upon God's Name. Secondly, An Affirmative implied, That we should have a care to Reverence and Honor 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, I am. 3.8. There is no one Member of the Body doth more break forth into God's Dishonor, 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 backed 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 heinously 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 profaned by us, or taken in vain.

Quest. How many ways may we be said to take God's Name in vain?

Resp. I. We take God's 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. Jesus 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 Honor, 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 God's 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 Men's Tongues and Lives cross one another; when under a Mask of Profession Men will Lye and Couzen, and be Unclean, these make use of God's 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 Jews, who professed to be God's People, to be Scandalous, this made them speak Evil of God, and hate the true Religion for their sakes.

III. We take God's Name in vain, when we use God's Name in Idle Discourse. God is not to be spoken of, but with an Holy Awe upon our Hearts; and to bring God's 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 God's 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. 'It is 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 God's Name in vain, when we worship him with our Lips, but not our Hearts; this is to abuse God. 'It is 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 • 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 honor me, but they have removed their Heart from me.

First, Hypocrites take God's Name in vain, their Religion is a Lye; they seem to Honor 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 God's Name in vain.

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

V. We take God's Name in vain, when we pray to him, but do not believe in him. Faith is the great Grace that Honors 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 dishonor 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, John 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 God's Name in Vain, and is an high dishonoring 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 God's Name in vain, when we in any kind abuse and profane his Word. Now the Word of God is profaned, First, In General, when Profane Men meddle with it. It is unseemly and unbecoming a Wicked Man, to talk of Sacred things, of God's Providence, and the Decrees of God and Heaven; it was very distasteful 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 God's 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 Profane Drunken Minister ought to be covered; he is unfit to speak of God's Word, because he takes God's Name in vain. But Secondly, More particularly, they profane God's Word, and take his Name in vain,

1. That speak Scornfully of God's 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 ado 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 Frensy. To play with Scripture, shows a very profane 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 God's 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 Labor. 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 Neighbor; 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 profaning of Scripture, and a taking of God's 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 justify it: Doth not the Word say, Be Angry and Sin not, Ephes. 4.26. 'It is 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 profane Scripture, and to take God's Name in vain.

4. They abuse the Word, and take God's Name in vain, who adulterate the Word, and wrest it in a wrong Sense. Such are Heretics, 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 God's 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, profane it, and take God's 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 God's Word, and highly take his Name in vain.

VII. We take God's 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 God's 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 God's 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 Men's 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 Men's 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 Men's 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 itself 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 God's Name in vain.

2. Vile Swearing, Horrid prodigious Oaths not to be named. Swearers like Mad Dogs, fly in the Face of Heaven, and when they are angered, spew out their blasphemous Venom on God's 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 Oil 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 profane Christ's 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 everyone 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 God's 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 falsely, 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 Judgment, and in Righteousness. In Righteousness, therefore it must not be an unlawful Oath: In Judgment, 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 linked together; Plurima peccata in uno. For besides the taking God's 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 God's Judgments will find him out. When God's flying Roll or Curse goes over the face of the Earth, into whose House doth it enter? Into the house of him that swears falsely: 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 • ke more, but died. O tremble at such horrid Impiety.

VIII. We highly take God's Name in vain, when we prefix God's name to any wicked Action. I say, the mentioning of God in a wicked Design, is taking his name in v • 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 color over his Treason, ver. 10. When ye hear the sound of the Trumpet, ye shall • ay, A •• all in reigns. When any wicked Action is baptized with the name of Religion, this is taking God's Name in vain. Herein the Pope is guilty highly when he sends out his B • 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 • is to do the Devi • s work, and put God's name to it.

IX. We t • ke God Name in vain, when we use our Tongues any way to the Dishonor of God's Name, as when we use Railing, or Curse in our Passions: Especially when we wi • h a Curse upon ourselves, 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 loathsome Spectacle.

X. We take God's 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. Jephtha 's Vow was rash and unlawful; he vowed to the Lord • o Sacrifice that to him which he met with next, and it was his Daughter, Judges 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 God's Justice, Gen. 18.25. Shall not the Judge 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 • ear, Numb. 14.27. How long shall I bear with this people that murmur against me?

XII. And lastly, We take God's name in vain when we falsify 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 God's name in it, yet never intend to keep it, it is a double Sin, it is telling a Lye, and taking God's name in vain. I should come now to the Affirmative implied▪ But hereafter—

Use. Take heed of taking God's 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 God's 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 anything that may redound Dishonor 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 another's good Name, he shall be sure to be punished; but if he takes away God's good Name, where is he that doth punish him? He that Robs another's 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 woman's 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 Julian, 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 withal. 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 forever. If God justify a Man, who shall condemn him? but if God condemn him, who shall justify 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.

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 Superiors, and they are 1 st. More Private, as Parents and Masters. Or, 2 lie. More Public, as Magistrates. Or, (2.) Inferiors. 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 labor, 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 myself: I might have reserved Six Days for myself, 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, 2 lie. The Justice 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 anything 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 Labor 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 Honor 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 ourselves 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 poisoned 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 clogged 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.

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 〈 in non-Latin alphabet 〉 , the Lord's Day, Rev. 1.10. As it is called the Lord's Supper, because of the Lord's 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 Lord's 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, John 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 Virtue of the Apostles Practice, this Lord's Day is to be sequestered 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. John the Apostle, hath these Words, Let everyone 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 ourselves, 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.

Use. The Use I shall make is, That we should have this Christian Sabbath we now Celebrate in high Veneration. The Jews called 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, Honorable, Isa. 58.13. Mettal that hath the King's Stamp upon it is Honorable, and of great value. God hath set his Royal Stamp upon the Sabbath: It is the Sabbath of the Lord, this makes it Honorable. This Day we should look upon as the best Day in the Week. What the