Of the Commandments.

Of the Commandments.

Exod. 20.2.

Out of the House of Bondage.

2. THese words are to be understood Mystically and Spiritually. By Israels 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 Israels 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, [gap], a Law, Rom. 7.23. because it hath such a binding power over a Man: And it is said, [gap], 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 inslaved by it. Thus Sin is the House of Bondage; Israel was not so inslaved 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 crown'd with perfect Knowledge and Holiness, now this Prince goes on foot, it is inslaved 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. Iudas 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 Gods 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 rejoyce in Iniquity, Ier. 11.15.

5. Other Slaves are brought to Correction, but Sins Slaves are without Repentance brought to Condemnation: Other Slaves lye in the Iron Furnace, Sins Slaves lye 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 for ever.

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 inslaved to Satan: Satan is called the Prince of this World, Iohn 14.30. and the God of this World, 2 Cor. 4.4. because he hath such power to command and inslave 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 Cesar did over the Senate. The Devil fills Mens 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 Mens 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, Iohn 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 entred 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 entred into Iudas, and bid him betray Christ, Iudas 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 Gods 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 Satans Jurisdiction; they choose this Bramble to rule them, though within a while Fire will come out of this Bramble to devour them, Iudges 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! Iesus Christ Redeems Captives: He Ransoms Sinners by Price, and Rescues them by Force: As David took a Lamb out of the Lyons 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 lye in.

1. That there is such an House of Bondage where the Damned lye, 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, [gap], Chrys. Let us not so much, saith Chrysostom, labour to know where Hell is, as how to escape it. Yet to satisfie 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 Gods 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 Gods 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 it self 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 spight against Mankind: This red Dragon will spet Fire in Mens Faces.

3. The Torment of Hell abides for ever, Rev. 14.11. The smoak of their Torment ascendeth up for ever 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 consum'd: 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 e'er 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 Gods Iustice, 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 satisfie 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. Iesus 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 dye; 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 Iohn 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 Lillies 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 Iesus. 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.

Exod. 20.3.

Thou shalt have no other Gods before me, &c.

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 Gods Power, Justice, Holiness; in Christ we see his Mercy display'd.

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 shew us our Sins, that so seeing our Pollution and Misery, we may be forced to fly to Christ to satisfie 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 shew) but they must trust only to Christs 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 justifie, what need were there of Christs 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 Saviour, 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, Gods 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 labour, 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 Gods Name i[gap] 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 Neighbour; 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 honour the Parent, there is implyed, 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 colour, yet doth but debase and adulterate it. 'Tis 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 Neighbour. 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 Neighbour, 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 Hypocrisie, 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 accessary 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: Ieroboam made the People of Israel to Sin; he was accessary 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 Ioab, to set Uriah in the Fore-front of the Battle, and it was done by his command, therefore he was accessary to Uriah's Death, and the Murther of him was laid to David's Charge by the Prophet, 2 Sam. 12.9. Thou hast kill'd Uriah the Hittite with the Sword.

2. We become accessary to the Sins of others, by not hindering them when it is in our power: Qui non prohibet 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 accessary 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 counselling, 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 anothers sin, he is accessary to it, Hab. 2.15. Woe unto him that giveth his neighbour drink, that puttest thy Bottle to him.

4. By consenting to anothers 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 Murther 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 Murther, 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 accessary. If the Father Swears, and the Child by his Example learns to Swear, the Father is accessary 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 inable 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, [gap], in his beloved. Though our Obedience be imperfect, yet through Christ our Surety, God looks upon it as perfect. And that very Service which Gods Law might condemn, Gods Mercy is pleased to crown, by vertue 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.

Exod. 20.3.

Thou shalt have no other Gods before me, &c.

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

Resp. Because the Commandment concerns every one, and God would have you take it as spoken to you by Name: Though we are forward to take Privileges to our selves, yet we are apt to shift off Duty from our selves to others: Thefore the Commandment runs in the second Person, Thou and Thou, that every one 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 Gods 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 summ of this Commandment is, that we should sanctifie 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 Iehovah (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 Gods 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, Iob 26.7. This is to make God to be a God to us, when we are perswaded 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, Ioshua 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 Gods 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 Iacob, 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 entred into Covenant to seek the Lord God of their Fathers. And Isa. 44.5. One shall say, I am the Lords: 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 Lords-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 Gods Throne, covered their

Faces, Isa. 6. And Eliah wrapped himself in a Mantle when the Lord passed by▪ in token of reverence. This Reverence shews the high Esteem we have of Gods 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 [gap], or Divine Worship, is the peculiar Honour 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 maist 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 Poyson. 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, Levit. 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 maist 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 streights? When the Fig-tree doth not flourish; When our earthly Crutches are broken; Can we now lean upon Gods 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 Gods Providence, to make supply for us? A good Christian believes, that if God feed the Ravens, he will feed his Children: He lives upon Gods All-sufficiency, not only for Grace, but Food: He believes if God will give him Heaven, he will daily Bread: He trusts Gods 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 Oyl 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; Shewing 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 our selves. 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 Mony 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 Hony. 2. God will turn all Evils to our Good, Rom. 8.28. He will make a Treakle of Poyson. Ioseph'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 Gods 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 Iehovah 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: 'Tis 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 [gap]ods with more Seriousness and Devotion, than some Christians do the true God. O let us chide our selves: Did I say Chide? let us Abhor our selves 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.