I Shall not stand upon the Coherence of the Words; only some hints to let you see how the Text comes in.

I have formerly upon another Oc­casion observed divers things concerning this great Apostle, and this famous Church he here writes unto; and so need not say any thing more here.

The Text is an Exhortation to all Christians to the end of the World.

After the Apostle had Treated of many things, as in the beginning of the Chapter, That the Israelites were Baptized unto Moses in the Cloud, and in the Sea, and that though they did eat the same spiritual meat, and drink the same spiritual drink, yet they were heavily plagued for their sins, which especially were Idolatry, Fornication, Tempting of Christ, and Murmuring against God. And then the Apostle makes use of it to caution us that we do not so, and tells us tbey are our Examples, and that these things are written for our Admonition: and in ver. 13. help is promised under temptation; then he hints at the Lords Supper, exhorting them to flee from Idolatry, because that at that Ordinance they have communion with the Body and Blood of Christ, and by Ido­latry they should have communion with Devils, which would be very provoking to God.

And having desired them to take heed of giving offence to others, especially in Eat­ing and Drinking, ver. 25. he tells them they may lawfully eat and drink what is set be­fore [Page 3] them, and sold in the Shambles, ver. 26, 27. asking no question for Conscience sake; but if any should say it were offered to an Idol, then not to give offence by eating, and gives the same reasons both for eating, and not eating, to wit, ver. 26.28. The earth is the Lords and the fulness thereof: q. d. Though such meat be abused by Idolaters yet it ceas­eth not to be Gods creature, who made it to be eaten with Thanksgiving: and yet if notice were given that it were offered to an Idol, not to eat it, for fear of giving offence, for the earth is the Lords and the fulness there­of, ver. 28 there are more meats created of God, and you need not eat with offence. And then comes in the Text, they are Ex­horted to mind the Glory of God whether they eat or no.

In the Text you have a precious and ne­cessary Duty exhorted unto, To glorify God: and this is laid down both in general in whatsoever we do, and in particular, in our Eating and Drinking: [...]s if those natu­ral Actions were steps in our way to Hea­ven, and so not to be despised, or l [...]st by us.

DOCTRINE. It is the grand Duty, and it ought to be the daily desire, and design of every gracious Soul to glorifie God in all it doth, yea even in its very Eating and Drinking.

This is the grand, main duty that runs, or should run through every duty: and it should be our desire, and design, and that daily, and that both in general and particu­lar actions. And if this be not your design in all you do, God hates your performances as he does your iniquities, Isai. 1.13, 14. That man was never Regenerated that does not every day (or ordinarily) set out for God. And you ought not only to design Gods glory in general but in particular Actions.

Three things are to be attended here.

1. To show what it is in general to glorifie God.

2. What it is to glorifie God in particular [Page 5] and especially in eating & Drinking, and Re­creation which may be added to it; though in this I shall be very brief, it has been so well handled by others.

3. Why this should be our design in eve­ry thing: but this shall come under the Use of Exhortation, and the Motives may serve for Reasons.

1. What is it in general to Glorifie God?

Ans. 1. Negatively, it is not to make him better, greater or more glorious, for what can be added to Infiniteness? his essential glory was, is, and will be still the same; its impossible to add to that, but his declara­tive glory in the World is here meant.

2. Positively it lies in three things.

1. In giving him the glory of his won­derful Perfections, by getting and care­ful maintaining such Notions and Appre­hensions of him, in the secret of our Souls as do beget suitable dispositions towards him, and Impressions before him.

2. It consists in this, when the glory of God is plainly to be seen upon the outward face of our Acknowledgment and Deport­ment, or (take it in these words) Wor­shiping [Page 6] and Walking.)

3. It lies in an actual Proposing of the Glory of God, as our outmost end in all our particular actions.

Now to speak to each of these distinctly:

1. It lies in giving God the Glory of his wonderful Perfections, by a getting and chearful maintaining such Notions and Ap­prehensions of him, in the secret of our soul; as do beget suitable Affections to him, and Impressions before him.

Gods Glory is seen in his Perfections, in his wonderful Holiness, Goodness, Wisdom, Faithfulness, &c. So that a person is said to glorifie God when he has a right know­ledg of his Perfections; and this knowledg is right when it puts a man upon magnifi­ing, exalting, & extolling God above every person and thing. The Saints are often said in Scripture to magnifie God, and to call on one another to do so, Psal. 34.3, 4. Luk 1.46. the word Magnifie, signifies to make great but this (as you heard before) we can't pro­perly do: our Righteousness adds nothing to him, Job 35.7, 8. it's only a declaring him [Page 7] great (who was infinitely so from Eternity) in our apprehension affections Impressions and Conversations. Hence God is said to magnifie himself when he makes himself known, Ezek. 38. ult. and often said to mag­nifie his mercy, and his great Name when he shows mercy, and works for his Name sake.

Indeed when God magnifies man (as he is said to do, Job 7.17.) He then really adds to him, and makes him greater. God magnified man by Creation, in gi­ving him a rational Soul, capable of Com­munion with himself; he has magnified him much more by Redemption and Regenera­tion, Rom. 8.30. He is said to Glorifie them whom he calls, by putting a beauty and splen­dor upon them, who before were little and unworthy, and he does it both by giving them Grace here, and by raising them to Glory hereafter. Thus God magnifies man and makes him great.

But we magnifie God when we set up an high Throne for him in our hearts, and make room for him in our Souls: when we do most highly, gloriously and honourably [Page 8] conceive of God, this is a giving Glory to him, Jer. 13.16. with many such like Texts that may fall in our way afterwards. He is glorious in himself, but we make him so to us, when we rightly conceive of him, and are suitably affected towards him.

In Scripture Gods Glory is said to be his Excellency, and that is above all other things Isai. 35.2. the Glory of the Lord, and the [Ex­celloncy] of our God. When we daily con­ceive of God as the most Excellent one, this is a Glorifying God as God. Herod was destroyed for not giving God the Glory, Act. 12.23. how can you Glorifie God when you for­get him all the day? this cannot be: we are then Christians to purpose when we Glorifie God as God, preferring him above all, see Rom. 1.21. O how many are guilty of the sins of the Heathen! they do not Glorifie God as God; else they could never do that in Gods sight, which they would not do in the sight of a holy Minister, nay not in the sight of a Child.

Now our notions of God will appear to be right when they beget suitable Dispositi­ons toward him, and Impressions before him.

[Page 9]1. Suitable Dispositions toward him, and they are five.

1. These Notions put persons upon ob­serving of him daily, such do not ordinarily forget God, but every thing puts them in mind of him; and they that would Glorifie God must begin every day, and every duty with a design so to do. Hence sayes David, My eyes are ever towards the Lord, Psal. 25.15. the Saints observe God, and God ob­serves them, Hos. 148. I have seen him, and [Observed] him, and they that are wise and willing will observe these things, Psal. 107. ult. the whole Creation puts a good Soul in mind of God; its Gods Library, you may read your fill, it was the first Bible that ever God wrote: gracious Souls see God in eve­ry thing that he has made, and his glorious perfections in all, and give him the glory of them both in the work of Creation and Pro­vidence: as

1. His wonderful Power in making and upholding all things in their being, beauty, and order, and

2. His wonderful Wisdom that preserves this World, notwithstanding all the disorders that are in it.

[Page 10]3. His sweetness, when he tasts sweetness in any creature, O thinks he then how sweet is he that made it! the Fountain must needs have more than the Stream, Psal. 19.1. The Heavens declare the Glory of God, and the Earth shews his handy work. Hab. 3.3. His Glory covered the Heavens, and the Earth was full of his praise, this makes them Glorifie God.

2. These Notions put them upon loving him dearly; even above all.

Do you thus love him? why should you not? seeing his Excellency is above all. Ma­ny pretend to love him, but love their Lusts above him; they love him not at all, and many mens Notions of him are such as make them either hate him or fly from him, Rom. 1.30. but gracious Souls love to give him the Glory of his Grace and Mercy, &c.

O its not every one that has a Right No­tion of pardoning Mercy; but they that have it love him dearly: and this Love of theirs, is not only of a restraining, but a constraining nature; it constrains them un­to all good, having had discoveries of God in a covenant of Grace, of God in Christ, [Page 11] and of God as a Father sitting upon a Throne of Grace: Hence these affections are begotten in them. Christ is called the Glory of God, yea, the brightness of his Glory, Heb. 1.3, 4. Phil. 2.9, 10, 11. the Glory of God the Father, he is the Glass of the Father. Gods Glory is to be seen plainly in the Me­diator, both in his Person, Miracles & Doct­rine. The Saints see much of the Glory of God in the work of Redemption, in the Me­diation and Intercession of Christ; and this makes them love him, Psal. 104:34. their thoughts are sweet of him, and for this end, God has given you his Name in Exod: 34:7: that you might know and love him. His Name ought not to be in vain to us, we are not to think of it in vain, or think of it with trouble, as the Psalmist under Temp­tation did, Psal: 77:3. I remembred God and was troubled, but we should think of him with delight.

3. These Notions of God (when Right) put them upon Trusting in him duely;

Yea though he slay them, they will trust in him; Job. 13.15. they give him glory by Leaving their (All) with him, and Laying [Page 12] their (All) upon him. Sometimes when you know a man to be faithful, you will say, I could venture all upon such a mans word. What time they are afraid, they trust in him, Psal. 56.3. Its a sign they know his name, Psal. 9.10. Are there any that trust not in him? They know him not; for they that know him, will put their Trust in him, and that at all times, when not un­der Temptation, Psal. 62.8.

They have had such Discoveries made to them of his Truth, Faithfulness, Power, and Promises, in Christ, that they cannot but give him the glory of them, by Trust­ing in him; Abraham is said to glorify God by believing, Rom. 4.20. (and it's no small mercy that God will account him­self glorified by you, though it be but by one act of Faith.) The Word is called his glory, but chiefly the Gospel, and the Pro­mise (which especially is the ground of Faith) is called the glory of God, or the Glorious Gospel, 2 Cor. 4.4. and he is said To Magnifie his Word above all his Name, Psal. 138.2.

Many things which are the ground of [Page 13] our Trust and Comfort, are called the Glory of God, As

1. Pardoning mercy, Prov. 25.2. It's his Glory to Conceal a thing; and that (as some think) is meant of pardoning sin by the Antithesis; its the honour of princes to search out a matter; that is evil matter, some Treacherous matter: when God pardons he Conceals or covers sin.

2. The Redemption of lost man is said to glorify God Isai. 61.1, 2, 3. that he may be glorified.

3. Gods goodness and gracious nature is called his glory, Exod. 33.18, 19. I be­seech thee shew me thy glory, says Moses; I will cause all my goodness to pass before thee says God: thats good news for us, for its that we stand the most in need of; and Eph. 3.16. Its called Riches of glory, that is of grace.

4. The coming of Christ is called the glory of God Isai. 40.5. its meant of the Righteousness of Christ that is offered in the Gospel.

5. The Ark of the Covenant 1 Sam. 4. last nay the place where his Gospel is preached [Page 14] is called the place where his honour dwells in Psal. 26.8. his Mercy and his Arme is sufficient for your Trust Psal. 52.8. I trust in the mercy of God, Isai. 51.5 on my Arme shall they trust. The tokens of Christs grace and power are called his glory, John 1.14 John 11.40.

4: These Notions and Apprehensions put them upon fearing him filially, Hos. 3:5:

Though they have never so much of a Spirit of Adoption yet they cannot but fear him; they have had such Discoveries of his Greatness and Purity that they fall down be­fore it, Rev: 15:4. Jer: 10:7.

5 These Notions put them upon Admir­ing and Adoring him inwardly and super­latively.

Every converted Soul is an admiring Soul; and they account every thing in God, and about him to be wonderful.

Do you thus know what it is to lye in the dust at his feet and admire him? Ad­miration is the running over of the Under­standing, whereby the Soul is as it were lost in God.

When God at any time puts forth an At­tribute, there is a wonderful Glory attends it; as when he puts forth acts of Justice on his and the Churches Enemies; Numb: 14:21. Ezek: 28:22. Ezek. 29:13.

So on the other hand, when he puts forth acts of Grace and Mercy to his poor Church there is a wonderful glory attends it, Psal: 85:9. that Glory may dwell in our Land.

These are the suitable Dispositions that you are to have if you would evidence your notions of God to be right; and prove your selves to be them that glorifie God. And especially this of Admiration: there is none like God, therefore none to be so admired, all Right worship is full of Admiration.

Gracious Souls cannot but admire God, and all the wayes he hath taken with them; (and this also make them admire them­selves in a contrary sence, viz: in their own vileness and unworthiness, and that they are out of hell.)

And when at any time (though its pity it is so seldom) they have some small tran­sient views and discoveries of him as he is now in Heaven, which is (indeed) a place [Page 16] of Glory they can't but fall admiring of him; and say, Oh! what a day will that be when God shall come to be Glorified in his Saints, and admired in (all) them that believe, 2 Thes. 1.10. Heaven is such a place of glory that its called glory it self in 1 Tim. 3. last Luk. 24.26.

And when they view God as in Heaven (where he especially is gloriously revealed) by an eye of Faith; they cry out he is all glorious and their worship is spent in Admi­ration.

And when their Apprehensions are Ripen­ed they come to hope much, as well as love and fear much, they rejoyce in hope of the Glory of God, Rom 5.2. and though the day of Judgment be such a terror to the wicked yet to poor Souls that have saving Appre­hensions of God, its the day of their hopes and expectations.

And they glorifie God by marvelling, Mat: 9.8. they may well admire Heaven, for if all the glory and splendor of this lower World should be made to pass by Heaven-Gates, the glorified Souls there would not think it worth one glance or cast of their [Page 17] eye in comparison of the Glory they be­hold.

This is now the first Branch, viz. suitable affec­tions to him.

2. Branch, Suitable Impressions before him. These will sink deep into the Soul if your No­tions of God be right. And these are begun in their first Conversion when their hearts are pricked, Acts 2.37. they lie much under the sence and feeling of God, he works in them such wonderful Impressions of his Greatness, Soveraignty, Holiness, Goodness, &c. as are never worn out, but are maintained and in­creased in them to their very dying day They have deep and abiding Impressions of all the blessed Attributes of God, but especially of those three, his Greatness, Holiness, and Goodness. This might now.

1. Let us see whether we have Glorified God or no, and be in stead of a Use of Trial to us, what are our Notions and Appre­hensions of God? have they had this bles­sed effect upon us? have they produced such Dispositions as those before named, and these deep and lasting Impressions yea or no?

[Page 18]2. It might also serve to direct us how we may come to Glorifie God, viz. By get­ting right Notions and Apprehensions of Him.

3. It might greatly shame us, that the best of us have no more Glorified God, and done so little this way: may we not all of us now lay our hand upon our mouths, and put our mouths in the dust for this? The best has done little, and many have done nothing, they have not glorified God at all, nay it may be many have very much dishonoured him, and done much against his declarative glory though they cannot hurt his essential glory; this is matter of shame and Lamentation.

This might also reprove many that make false Representations of God, or such as walk not up to their right Notions of God.

4. It is matter of Comfort to all such as so apprehend of God as you have heard; that God will account himself Glorified by you.

Many never drew so near to God in all their lives as rightly to apprehend of him; but if you have been thus happy to draw so [Page 19] near to him as to have such apprehensions of him that have made you, Love him, Ad­mire him, and prefer him above all, and love Heaven because it is a place where you shall do nothing else but glorifie him; then have you glorified him.

Does He come into your hearts often, and make himself known to you? does he lead you along guiding your hand, and break in upon you with glorious Discoveries of himself, as a God and King of Glory? Acts 7.2. the God of Glory appeared to Abraham, and Psal. 24.7, 8. there is a fair pro­mise made you, that he will come in if you shut him not out by Ignorance, Ʋnbelief, Impenitency and Obstinacy.

He is called the Father of Glory, Eph. 1.17. and his eyes are called the eyes of his Glory, which makes gracious Souls afraid to pro­voke him, Isai. 3.8. Christ is called the Lord of Glory, 1 Cor. 2.8. have you closed with him? then have you Glorified God and may be comforted.

So much for the first thing of the three what it is to Glorifie God; we come to the second; To Glorifie God is this,

[Page 20]2. When the Glory of God is plainly to be seen upon the outward face of our ac­knowledgment and our deportment, or of our worshiping God, and walking before him.

There are two Branches in this Parti­cular.

1. Branch, When the Glory of God is plainly to be seen upon the face of our ac­knowledgment, the Worship of God ought to be so managed by you, as that others may see Gods holiness upon you in it, and fall in love with it.

When your Postures, Gestures and Ex­pressions are such as beget such high though [...]s of God in others as you pretend to in your selves.

No doubt this is included in the Text, thô it be not mainly meant, Whatsoever you do, &c. and if we are to glorifie God in eating and drinking, much more in our Wor­ship.

And other Scriptures speaks it more plain, Psal. 29.12. if our natural and civil Actions should Glorifie God, much more our Religi­ous Actions. Your Worship in secret [Page 21] should be so performed, as that you may believe your selves to be serious and in good earnest.

And so when you Worship God with o­thers, you should so manage it, as that o­thers may Glorifie Gods Holiness upon your account.

Not to Worship God in Spirit and in Truth, but to do it slightly and carelesly, is a sad sight, and a God-dishonouring thing, Levit. 10.3. Before all the People I will be Glorified; but alas! how little is this minded by most Worshipers? how few are made in love with Worship through the zeal of others in it?

But might they not rather say of some kind of vain Worshipers, that they are Mad? As 1 Cor. 14.23.

Many read their Bibles with no more de­votion than they would a Play-Book, and say their Prayers (as they call it) just like Par­rats that have learnt to talk, and understand not what they say: this is a great dishonour to God, and is hardening to others. The vain, idle way of Popish Worshiping, has stood in the way of the conversion of the [Page 22] Jews, and of the Mahometan World a great while.

And as for others, most mens Religion is the fruit of their conceits; they little think that every word they read has Gods Image, and Gods Authority stamped upon it.

But while I am thus calling upon you to Glorifie God before others in your Worship, do not mistake me, do not with the Hypo­critical Scribes and Pharisees, do all this to be seen of Men; but do all with a sence of God, and of Eternity upon your spirits.

Here I have five Words to say to you, viz. that you would labour to Glorifie God,

1. In your Confession of Sin, which is one part of Prayer. Let the glory of God be seen in it, that others may be provoked by your seri­ousness herein to count sin an odious thing.

That you would take heed of complementing with God and so lose all your Prayers, as too many do, they confess their sins as coldly as they committed them boldly.

And let Conscience be witness to this: do you not often confess them so coldly that even your selves scarce believe your selves [Page 23] to be in good earnest? That man glorifies God in confession of sin, that does it with self-loathing and shame, even for those sins which none but God can charge him withal. Its not every Confession that glorifies God, Josh. 7.19. give glory to God by confessing, do it so as your selves and others (when they joyn with you) may believe you hate it.

2. In your begging of Mercy from God, labour in this part of Prayer to glorifie God.

But alas! how few beg as if they were in earnest, as a Subject would beg favour from his Prince? or a Poor Tenant a boon from his Land-lord, or a poor starving Creature would beg for an Alms, or a Malefactor for a Pardon from his Judge?

Do you know the worth of Pardoning Mercy when you pray for it? & so of all o­ther spiritual mercies? do you so pray for mercies as others may believe that you esteem them worth asking and waiting for, and that you are at the right door?

It is an excellent thing when you strive with God in Prayer, both in secret and with [Page 24] others, that you beg so humbly, confident­ly and importunately, that others may be­lieve that you are at the door where ever­lasting Mercy dwells; and that God only is the God of all grace and comfort, and that you are for other kind of things than profits, pleasures and preferments here, but that you are for Blessings indeed, as he was in 1 Chron. 4.10: O that thou wouldest bless me indeed, &c.

3. In your Blessing and giving thanks to God for mercies already received, Do this so as that God may be glorified. This the Scripture is full of, I shall only hint at it; but you see how God accounts of it in Psal. 50. ult. Whoso offereth praise glorifieth me: and Luk. 17.15. He glorified God, and Christ sayes, He gives glory to God, ver. 18. that was, he gave Thanks.

I might show you how all these three parts of Prayer Glorify God in all his At­tributes, his Omnisciency, Soveraignty, Ho­liness, &c. but I forbear enlargement▪ But in giving praise, you are to set the Crown upon the right head; when God puts any glory upon you, by making use of you, & you [Page 25] give it back to him again▪ then do you glo­rify him; Luke 19.16. Lord, thy pound hath gained Ten: and when you say, as 1 Cor. 15.10. By the grace of God I am, what I am, and I Laboured more abundantly, yet not I, but the grace of God which was with me; and as Gen. 41.16. it is not in me, God shall give Pharaoh an answer of Peace; and Acts 3.12, 13, 16. he puts power and holiness together. It's not by our own power and Holiness.

It's excellent to do much, and yet to be nothing in our own eyes; 1 Chron. 29 11, 12, &c. That was the Proclamation when Christ came, Glory to God in the Highest! Peace and Good-will is for us, but Glory or God Alone, Luke 2.14

But some glorify themselves Rev. 18.7. There is a Dreadful Doom concerning them.

4. In your spending the Lords-Day, La­bour so to carry your selves, that Gods Glo­ry may be seen in it.

It is a Day set apart only for Gods Wor­ship; but, oh this is an undoing thing That our Sabbaths smell so rank of our Week-days! and the great reason, is, be­cause we have so little Tincture of the [Page 26] Sabbath in the Week-days.

The Lords-Day is seriously, (the whole of it) to be spent with him, either in our Clo­sets, Families, or in the House of God. See what the Prophet says, Isa. 58.13. Ho­nouring and Glorifying is the same.

5. In your ordinary Discourse, you are to speak

1. Reverently, And

2. Magnifyingly of God; then do you cause his Glory to be seen in the face of your Acknowledgment when you do thus.

A word to each of these:

1. When we speak of God, we are to speak with great Reverence and Seriousness, that others may be Affected and Edified therewith. Not after a slighty careless manner. As a man may dishonour God by prophane speeches, so he may also, by the manner of his speaking of good things. Many gracious Souls, have had an holy Awe and Dread on their Spirits, upon their ve­ry mentioning the Name of God, in Pray­er it self; so tender have they been of it, that they have been afraid to abound in using that great Name too frequently, even [Page 27] in their Prayers: How horrible a thing then is it to bring that most Fearful and Glorious Name into matter of Jests? Oh, it's too great and Sacred a Thing to be thus brought into your mouths.

It's the Temper of a gracious Soul, al­ways to have a secret Reverence attending every word it speaks of God, either before, or after the speaking of it. And this Les­son was Taught it at its first Conversion.

You may as truly dishonour God, by speaking lightly of what is good, as by speaking evil. You should la [...]r to Glo­rify God, both with your mind and your mouth; and excite others so to do also by your doing it, Rom. 15.6.

And upon this account David calls his Tongue his glory so often in the Psalms, and it is your glory when you use it to the glory of God: But the Lord knows it may well be called many a mans shame.

2. We are to speak Magnifyingly of God, we should Extoll him, and Recom­mend him to others; and Ascribe greatness to him, goodness and holiness to him; and to say as Rev. 4. last Thou art worthy, O [Page 28] Lord to Receive Glory, &c:

The Psalms abound to this purpose; (the Reading frequently of which I commend to you) see Psal. 86 9. Psal. 105.1, 2, 3. Talk ye of all his wondrous works; Psal. 145 6, 11. Psal. 35. last. 1 Pet. 4.11. If any man speak, let him speak as the Oracles of God; that God in all things may be glorifyed. Though this may be meant especially of an Authoritative way of speaking in the name of God, yet it may include the other; Paul concludes his Epistle to the Romans with giving glory to God. See Phil. 4.20 Heb. 13.21.

But how [...]hould others glorify God on your account, when you speak lightly, hard­ly, or discouragedly of God?

So much of the first Branch, when the Glory of God is to be seen upon the out­ward face of our Acknowledgment.

The second Branch, when the Glory of God is plainly seen upon the outward face of our Deportment, or our Conversation; then indeed do we Glorify God.

This is mainly and especially meant in the Text, though the other is included also: It's not enough to have high and honour­able [Page 29] thoughts of God in our hearts, and also to perform a seeming zealous Worship to him, but these things are to be diffused a­broad into our Lives and Conversations, that others may see by our holy Lives, that the God we worship is an Holy God. Else how are we said to glorify God? and how came others by observing us, to glorify our Father which is in Heaven?

It's not enough to be serious alone, others know not what we do there, but we must bring our Religion out of our Closets, into our Shops, Houses, and Fields; we are not only to be Religions in Gods House, but in our own Houses also. Athiestical Livers are great Enemies to a God-head.

But then do you glorify God, when your words, ways, course, and Discourse, give o­thers a fair occasion to lift up the Name of God in their Hearts. You ought not only to serve God your selves, but to carry it so, as to win others to God; carry it so, as that others may know there is a God, and that he is a very Holy God; that their Hearts may thereby be raised up to God, that they may begin to Admire, Adore, [Page 30] Observe Love, & walk in the fear of this God.

Our Loves and our Lives ought to be like flames, catching hold of all about us.

No doubt there are thousands in Heaven, that are Blessing God for the holy Lives of others. All Gods Attributes are his glory, but especially his Holiness: therefore when much of this is seen upon the face of our Deportment, then do we very much glori­fy God. He is said to be glorious in Holiness; this Attribute runs through all his o­ther Attributes, he is infinitely Holy in them all: And if Holiness be the glory of God, why should it not be our glory? Exod. 15.11. And he is not only glorious in Holiness, but he glories in it: he is called Holy three times together, Rev 4.8. Isa. 6.3. he is infinitely happy in his Holiness, Hab. 1.13. Sin never yet had a good look from him, nor ever will. David smarted severely for it, and all the Saints that fell into it ever since, have smarted for it, more or less: God hates it, and the workers of it, and the Saints know it, Psal. 5.4, 5. Thou hatest all the workers of iniquity. He will have no­thing about him, but what is holy; his Son, [Page 31] Angels, Sabbaths, are called holy; and he has also willed and commanded you to be Holy, 1 Thes. 4.3. 1 Pet. 1.16. Be Holy, as he is, for quality, though not for quan­tity: Hence by these inward Affections, Impressions, and holy Conversations, we are said to sanctifie him, Lev. 10.3. that is, by Recommending him to others Admira­tions, by your God-glorifying Conversati­ons, 1 Pet. 1.15. you are to be holy in all manner of Conversation; which takes in both our Relative Duties, and our Callings, Conditions and Company.

You read of the Beauties of Holi­ness; and indeed the more Holiness, the more beauty in any: Holiness puts a Beauty upon any, let them otherwise be never so mean or deformed.

The more there is of three things in your Deportment, the more is God glorifyed by it.

1. The more there is of God in your Deportment.

2. The more there is of Christ in it.

3. The more there is of Heaven in it.

1. The more there is of God in your De­portment [Page 32] (or your Conversation) the more is he glorifyed; he is glorifyed by nothing, but what is of himself Adam was made after Gods Image, that is in holi­ness; and this carries Reverence in it from the worst of men, whose Consciences ho­nour it, though their wills and affections hate it. Then does a man glorify God, when Holiness to the Lord is engraven upon all his Faculties, and all his Affa [...]rs upon all the Faculties of his Soul, Mind, Will, Consci­ence, and Affections, though this is invisible to men▪ but he glorif [...]es God in his Deport­ment, when its plainly written upon his Af­fairs, and there will such a day come when Holiness to the Lord shall be upon the Hors­es Bridles, and every Pot in Jerusalem shall be holy, &c. Zech. 14.20, 21. A vain jungling Spirit is not becoming a Christian, t [...] be always Jesting, this is not to be used as your Ordinary Food, though mirth be allowed sometimes, yet it is to be used with great sobriety and moderation. God is (as one well saith) the real glory of every thing, person, word or work; if God be not in your Health, Houses, Relations, Employments; [Page 33] and in every word you speak, and every work you do, there is no glory in it; if it have not more or less reference to God it is worth nothing.

And you may know if Gods Glory be to be seen in your Conversation by these things.

1. When you are afraid to offend God tho [...] none know of it.

2. When it appears to others (as far as they can judge) that Gods Glory is your only Rule to walk by, both in Heart, Lip and Life, in Thoughts, Words and Actions.

3. When it appears (as far as they can see) to others, that in your whole Conversation you are swayed by the consideration of eternal and invisible things, and you carry and look like men that believe unseen and eternal things, and consult not Profits, Honours, Ease, &c.

4. When it appears to others that you only live to God; that his Glory is that you live for, and that his Work you mind, and that you place your whole happiness in his favour, and make it your only business to please him in all you do, and it appears that you mind Gods work more than your own; and that you carry [Page 34] towards him as your Owner and Benefactor, and as one with whom you expect to live for ever.

2. The more of Christ there is in your Conversation the more God is glorified by you.

Christ is the glory of God, and hath wonderfully glorified him.

Gods Glory did most eminently appear in him when he was upon Earth, Joh. 1.14. & 2. [...]1. The Father also was glorified by him, Joh. 17.4. I have glorified thee on Earth, &c. let the same mind be in you that was in Christ Je­sus, when you show forth the vertues of Christ, then you glorifie God. God loves Christ, and his Image in him, it is so like himself, like Loves its like, we use to say, John 14.8. He that hath seen me hath seen the Father also. If the Father had been clothed with flesh he would have carried just as Je­sus Christ did.

God accounts a Christ-like spirit of great price. To be sweet, patient, charitable, hum­ble, useful, evangelical in all we do, to be fruitful in every good work is to be like Christ, and you show your selves to have the spirit of Christ by the fruits of it. Gal. 5. [Page 35] 22, 23. 1 Pet 3.4. he had been in the Chap­ter before recommending Christs Example, and here tells you such a spirit is of great price in Gods sight? and John 15.8. Herein is my Father glorified, and Mat. 5.16. We are so to glorifie God, as that others may fall a do­ing so too. Phil. 1.11. the glory of God and of Christ are put together, John 1.14. & 11.4.

He was a great Example of Seriousness and Gravity when he was on Earth; you often read of his Groaning, Weeping, &c. but never can you produce that Chapter or Verse that speaks of his jesting or laughing away his time; he tells us he came to do the will of him that sent him, and to finish his work. And what a serious patern was he in his Preaching! though very plain in it, yet never Man spake like him; O his tenderness, weeping over Sinners! and his great in offen­siveness to all, and what a wonderful In­stance of Humility was he! especially when he washed his Disciples feet: hence he invites you to learn of him, John 13. from v. 4. to the 15th. Do as I have done to you, Mat. 11.29. Learn of me for I am meek and lowly in heart.

And for his Obedience to the Law, he was a meer Commentary upon it, and for pleasing of God what an Example was he! I do alwayes the things that please him; and for his Charity and Love, how did he feed Multitudes! and for Self-denial and Con­tempt of the World what a rare instance was he? John 6.15. When he perceived they would come and take him by force to make him a King, he departed, &c. he was not fond (as many are) of great preferments, but steals away from them: & for patience, how many reproaches did he bear? altho' they were very grievous to his most tender Spirit, in somuch that he sayes in Psal. 69 20. it had broken his heart, for this is spoken of Christ, of David only in the Type.

And for meekness, how do you find him riding upon an Asses Colt, he slighted all the Pomps and Bravery of the World when his Disciples showed him the goodly Stones wherewith the Temple was adorned, how little did he regard them!

Carry like this meek humble crucified Christ, if you would glorifie God.

The contrary of all this that you have [Page 37] heard does greatly dishonour God.

How many are witness that your Christ-like Conversation has made them to glorifie God? do you verily think in your Consci­ences that Christ would carry as you do, in such and such particulars which you best know of? that he would so vainly squander away his time in mirth and jolity, and vain and wicked company? do you think that he would spend his time in jesting, telling idle Tales, in laughing and sporting? not but that a man may laugh, for it is a power of Gods creating: but by this I mean a giving up your selves to live in carnal pleas­ure, and to let out your hearts unto such things as these.

It is true many acts of Christ were not imitable by us, as his sa [...]fying Justice, his forty dayes Fast, &c. but as he was an Ex­ample of all manner of Holiness, &c. we are to walk as he walked as much as in us lies; you ought to speak and walk as he did, else why are you called Christians? have you not important work that lies on your hands? why should you not (as he did) labour to dis­patch it? John 9.4. I must work the works of [Page 38] him that sent me while it is called to day, the might cometh wherein none can work.

You see how carefully he improved his season, and can you for shame bear the name of Christians and spend your time in Card­ing, Dicing, Drinking, &c. O this ill be­comes you, and this is not to glorifie God in your deportment. To be slighty and careless and slothful about those things that are in themselves good, is not to be like Christ, and so glorifies not God.

I have read of one that was naturally of a proud stout Spirit, who was converted by reading that passage of Christs washing his Disciples Feet, and cried out, Lord, thou hast overcome me.

I have also read of some Philosophers that were so beloved of their Scholars, that they would labour to imitate them even in their infirmities out of pride, but you have such a patern to imitate that is infinitely free of all infirmities: one should think we should be very ambitious of such an example; no marvel that his Life was serious and holy, for his nature was so. And O what A patern was he for Ministers, in his rising a great while [Page 39] before day, that he might not by his pub­lick work be hindred from his private com­munion with God, & it is said, that at some times he continued all night in Prayer.

He was a notable Example also for im­proving outward Occurrences to a spiritual use, which appears in all his Parables, and many of his other Speeches, and all this was written for our Example, see what a serious charge we have in Heb. 12.2: Looking unto Jesus, that is, as our Principle, and as our patern.

Thus we are to have much of Christ for our Example in our conversation, of which you will see farther, under one of the Mo­tives.

And to make him our Principle, as you will see afterwards in the Directions.

So much of the Second Particular as to our Deportment or Conversation.

3. The more of heaven there is to be seen in the face of our Deportment, the more is God glorified by us in it. Then do we glo­rifie God when we look not like men of this World, as too many do. You are to carry [Page 40] so as if your business were in Heaven, your Trade and Traffick there, and as Citizens of the new Jerusalem. Phil. 3.20. But the worldly, carnal lives of Professors are a great dishon­our to God. If there were much of Heaven in our conversation, it would convince the most sensual and bruitish Persons we con­verse with, that there is another World, which ought to be preferred before this World; and this would make them to wish to dye your death, though they could not get up to live your lives. Let them see that you seek an unseen happiness, that you veri­ly look to live with Christ; let all see what you are, and whether you are going. If you be Believers live up to the hopes and priviledges of Believers, let all see that your hopes are bound up in the second coming of Christ, that others may see by you that Heaven is worth venturing all for, and that there is a Reward for the Right­eous.

Let them see that you account self-seek­ing to be self-undoing, and that that time that is not lived to God is lost, that what is done for God is done for ever, that this [Page 41] Life is short and uncertain, and that the Life to come is certain and eternal; and let it be seen, that you are by little and little Transplanting and Transporting thither. There is not a good thought, word, or act­ion, but if you are in Christ shall meet you beyond the Grave. Be laying up apace then, and let all see that you make Heaven your Home: Live by Faith, and count all things here nothing. Scorn the Worldlings happiness, though ever so great, accounting the Lives of such Base and Contemptible, and that Riches, Honours, &c. are poor things in comparison of what you are seek­ing of, and hoping for, and that you are contented to endure Afflictions, as Know­ing they are not worthy to be compared with the future glory, 2 Cor. 4.17, 18. & see Heb. 11.6. that you believe this Text, and herein God is glorified by you, 1 Pet. 4.14, 16. Isai. 24.15. That you can glorifie God in the fire. Let the Life of Jesus hereby be manifested in you, 2 Cor. 4.10, 11. And let Christ be mag­nified in you, both in Life and Death; Phil. 1.20. then indeed is God glorified by you, and more eminently when you can get up to [Page 42] long for Death and Judgment, and desire to be absent from the Body, that you may be present with the Lord. 2 Cor. 5.8.

Let others see that you can live cheerful­ly on the hopes of Heaven, and that your Hopes, Births, and Hearts, are higher than the Highest of Carnal men, though Mo­narchs or Emperours. And the more of such an heavenly Conversation you shew, the more is God glorified by you; for in Heaven he is perfectly glorified. Oh la­bour to live like the Triumphant Church, though you be yet in the Militant. Great degrees of Grace are called Glory (they look so like it) in 2 Cor. 3.18. from glory to glory, that is from one degree of grace un­to another.

Believers should be looking-Glasses for others to dress themselves by, then would they be forced to say as Dan. 2.47. Of a Truth your God is God of Gods, and a Lord of Kings. This would make them glorifie God on your behalf, Gal. 1. last. and think more highly of God and Heaven, and glo­rify God for your professed subjection to the Gospel, 2 Cor. 9.13. Such Trees of Righteous­ness [Page 43] do glorifie God, Isa. 6.13. It was the greatest Commendation that a scoffing E­nemy gave of Mr. Baxter, that he could Breathe forth nothing but Puritanism; I wish it were true of us all. This would make others fall down, and confess that God were in us of a Truth, 1 Cor. 14.25. But it is very sad, that when profane persons and Christ­ians are together, all the difference betwixt them is, that they will not Swear or Curse as they do. An Eminent Person says upon the like occasion if a man should hear of one that had the spirit of God, that was united to Christ, filled with all the ful­ness of God, whose Conversation were in Heaven, and had God to his Father, &c. he would expect very great things from him, not to be entertained with vain Jang­ling, or sinful discourse, &c. but we may well say with Erasmus, that seeing the World cannot be brought to Christianity; men have brought Christianity to the World, in too great a measure, and with too many. I conclude this particular with the definition that the Assembly at London gives of a Godly man, that He is one whose person is united to [Page 44] Christ by a Lively Faith, and whose nature is Elevated by the Spirit of Regeneration, and whose Principles and Practices are Supernatural and Divine.

May not one then think of many (that count themselves Christians, and would have others to account them more than the common sort) that they only cheat and deceive themselves?

Thus I have done with the second Gene­ral Head how we are said to Glorifie God.

3. The glorifying of God consists in this, when we do (as much as in us lies) act­ually propose the glory of God, in our par­ticular Actings; and when it is not attain­ed, it is heartily bewailed, and acknowledg­ed to God; and as soon as God meets with these hearty Acknowledgments, he forth­with with pardons the Soul. The New Creature is seen in nothing more than in the bent of his Soul for God, and his sincere Resoluti­ons; if you never design thus to glorifie God, it is a certain sign that you are no Christians. And this you ought to do eve­ry day at least, and at the beginning of e­very Action either Sacred, or Civil, at [Page 45] the beginning of every day, and more espe­cially on the Lords-day: and when you do come short, you ought immediately to Re­new your sincere Repentance, and Cordial Resolutions. A man in a long Journey, sets out every day for his Journeys End, though he may not think of it every step he goes; thus do you, set out every day for Heaven as your Home, and often in the day think of it, and speak of it; so set out to glorifie God, with a full intenti­on of Soul, and carry your End in your Eye. We are to account of God, not only as the first cause, the most Excellent Being, but also as our chiefest Good, and our last End.

And though we cannot think of this e­very step we take, yet we are to set our fa­ces towards it; and though we cannot at­tain in every thing to glorifie God, yet we are to set it as our Mark to Aim at, in all we do, both at the beginning of the day (as before) and the Lords-day, the begin­ning of a Solemn Duty, or sitting down at our Tables, to eat and drink for the glory of God, going to our Beds, to Rest our [Page 46] selves in order to our serving of God, &c. So when we go to visit, or to work at our Callings, &c. This End proposed at the beginning, hath great influence all along, as you see in the throwing of a Stone into the Water, the stone sinks out of sight, but the Circles will remain sometime after; When a Bell has done Ringing, it will sound and shake for some time after; so is it here; if this design of glorifying God be maintained, it will have an influence upon our Actions.

Here let me give you three words of Advice.

1. Be sure that Grace be in the Habit in your Souls, that the bent and biass of the Heart be set aright for God, else all your Resolutions will come to nothing; this work is too hard for an unrenewed, unsanct­ified heart.

2. Bring this gracious Habit into act, by a Renewed Resolution, and by frequent E­jaculations to God for Assistance, this do as often as you can.

3. When you have done thus, take heed of any other inordinate Intention, or Incli­nation, [Page 47] to hinder what you have done in setting out.

It is said of the Nazarite, Numb. 6.12. All the days of his Separation that went be­fore were lost, because it was defiled. So here it spoils all. Moses was offered a great­er bribe than ordinary, by the Lord; and yet he would not take it, because he minded the glory of God, more than his own, that was the End he kept his Eye upon, Numb. 14.11, 12. But do not you Eat to your selves? that is bad, God would have you not only to fast unto him, but to eat unto him.

Is it the great design of your Soul to glorifie God, the one thing you do? That runs through your very Soul; bearing all other things down before it. Psal. 27.4. Phil. 3.14. Do you make all things beside to stoop to this Renewed purpose of your Soul? You see how faulty Jehu was in this, and the Pharisees they did not propose Gods Glory, but themselves, in what they did, do you spend every day as for God and E­ternity? and thus propose Gods glory; & well you may, for the meanest Action thus done, shall be well Rewarded, Col. 3.23, [Page 48] 24. Eph. 6:5, 6, 7, 8. Any such Relative Duties if done to the glory of God, shall be Rewarded, Rom. 14.6, 7, 8. Phil. 1.21. if you don't thus live to Christ, Death will never be your Gain. God took it very ill from E­li's Sons, that they served themselves first out of the Sacrifices, 1 Sam. 2.14, 15. In all our Actions God is to be uppermost in our designs, and in Spiritual Actions he is to be All. God should be the end of all our operations; all our motions should Ter­minate in him (but when self lies at the bottom all is nought.) This is called a doing,

1: All in the Name of Christ, Col. 3.17.

2. And a being devoted to his Fear, Psal. 119.38.

3. A being in the Fear of the Lord all the day long, Prov. 23.17.

4. A walking up and down in his Name, Zach. 10. last. That is a blessed Promise indeed, has God made it good to you?

We should (as one saith well) every morning set out on a right point of the compass, for if we set out wrong it en­dangers [Page 49] our going wrong all the day, the best that can come of it is loss of time and pains, if a Clock or Watch be wound up and set right in the morning, with good keeping, it will go well all the day. David used thus to set out, Psal. 5.3. In the morning will I direct my prayer unto thee and look up, Psal. 139.18. When I am awake I am still with thee. A mans last End is but one, and ought to be no other than this to glori­fie God, though subordinate ends may be minded in their proper places, yet alwayes with respect and tendency to the ultimate end, and they ought to be wholly laid aside when they interfere with that, or that it come to be hindred by them. Our health, wealth, mirth, liberty, life and all are to give way to the last end; and for the want of thus doing, God charges Eli with honouring his Sons before him, the subordinate end prevailed above the ultimate.

And thus I have showed you in general what it is to Glorifie God.

2. The next thing propounded is to show what [Page 50] it is to Glorifie God in eating and drinking.

This is the second part of the Text, and it may also include all kind of Recreations lawful in themselves, thô not named.

As cessation from Labour, Visiting, &c. for much of pleasure is set forth by Eating & Drinking, yea Heaven it self is often set forth by it. So that I may put all these things together, though not so particularly meant in the Text, Recreations, Diversions, &c. Eating and Drinking all these are to be done to the Glory of God, and not only in greater Meals of Feasting, but even in our common Meals it should be thus, (so that by the way it will follow, that we should do it in every thing) we cannot glorifie God in unlawful Sports, I hope none of you will think so, as Cards, Dice, &c. nor those Sports that have either cruelty or costliness in them; things unlawful cannot be made lawful, let your end be ever so good, See Rom. 1. last. have pleasure in them, &c. neither holy things nor sinful things should be matter of our Sport.

I need to say but little here, because what has been said before may save me the labour, [Page 51] if persons glorifie God as is said in those three Particulars, they will do it in this.

Only a few words briefly here:

It lies in three things, our Eying and our Glorifying of God,

• 1. In the Introduction of them.
• 2. In the Progression.
• 3. In the Conclusion of them.

1. We are to Eye and Glorifie God in the Introduction of them, in our first setting upon them.

I put all Recreations under this of Eat­ing and Drinking for brevity sake, though we are not to use Eating and Drinking on­ly for Recreation, I mean for pleasure, but to strengthen us for Service, but most of some persons pleasure and outward Recrea­tions is at their Tables; and Heaven as I told you is set off by it, not that we should con­ceive of Heaven as of a Fools Paradise, or Elysian Fields, to consist in carnal, sensual delights, but the Holy Ghost is pleased to make use of this similitude, to set off the pleasure they have there, to let us know [Page 52] that they have unspeakably more pleasure in Communion with God than we have in Eating and Drinking. Now when we begin upon our Eating, &c. we should keep our Eye upon the Glory of God, we should so intend and resolve by the Grace of God to eat this Meal for the Glory of God, use this Recreation, unstring the Bow now, only to be more fit for his service by it; if the Bow should alwayes stand bent, it would not be fit for use: and though such a course as this might be hard at first, yet the more you are acquainted with it, the more skill & strength you would get for it.

And this would not destroy your chear­fulness: how can this Text be otherwise expounded? if we are not thus to begin our Meals, &c.

It is very sad when we have no higher an end in Eating, &c. than a Beast, to satisfie our sensual Appetite. In natural Actions, you are to have supernatural ends: you are not to walk abroad because you have nothing else to do, or to eat only because you are hungry, but you are to Glorifie God in it, and do it to fit you the more for your gener­al [Page 53] and particular calling, and your crazy carcasses stand in need of some sober, short and seasonable Diversion, and God is no hard Master, he allows you this, he has given us many things, not only for necessity but for delight, yea all things richly to enjoy. Nay he bids you by Solomon to Recreate your selves, Eccles. 9.7, 8, 9. he speaks not like an Epicure as some might vainly think, for he in the 7nth verse gives the Reason, God hath accepted thy work. (Note by the way that wicked men have no right to any Recreati­ons; and they abuse them as they do every thing else:) but some are blamed for not tak­ing that lawful comfort in what they enjoy, and it is counted a sore evil, Eccles. 6.2, 3. not to rejoyce soberly in what they have, Eccles. 2.24. and 3.12. its called the gift of God so to do. We are allowed to get (as well as commanded to do) all the good we can while we are here, and some persons need Recreations more than others, and are to use them out of duty. I forbear to name such, most persons are too forward this way.

But shall we be as without God in the [Page 54] world when we use Recreations? God for­bid. You ought so to intend and begin upon them as to further the Glory of God and your own good account. It was a saying of Luther, I have formerly eaten and drunk to my self, but now I am resolved by the Grace of God it shall further my good account, So Austin, he bewails his eating to himself.

What shall we think then of such Profes­sors that eat to Gluttony, and drink to Ex­cess? I beseech you look on it as your duty to Glorifie God in these as well as in Gods House, and in your closets. A curious Scribe will be careful to draw his small Let­ters exactly as well as his Capital, a good Builder will contrive to do his Kitchin well, as well as his Dining Room; see how God blames them in Zech. 7.5, 6. there is great reason why we should eat and drink for God, for he gives us all; do we not daily live on Heavens Expences? it is Gods Wool and Flax we wear, Gods Food and Rayment we enjoy, Hos. 2.9. My Corn, and my Wine, my Wool and my Flax, sayes God.

No Christian lives to himself, Rom. 14.6. [Page 55] as you have all from him and by him, so you are to do all to him, Philip. 1.21. Ephes. 6, 5.7.

And when you visit, you should resolve to get or do good, and leave a good savour behind you. So you should eat, drink and sleep to refresh (as one sayes well) a weary Servant of Christ.

Recreations should only be used as sauce to whet our Stomachs, not as our food to live on. You would wonder to see a man whetting his Sythe all the day instead of Mowing; you should use these only as Oyl to the Wheels, to make them go on more readily. Its very sad indeed to do all for to gra­tifie your Lusts, or to pass away the Time, you will have Time little enough when you come to dye.

School-boys learn hard that they may play; but wise men play that they may work.

This godly Introduction would put you upon asking your Fathers leave for what you do. How often was this used in Scrip­ture? Shall I go up to Ramoth Gilead? when David had a mind to go against the Philistins, [Page 56] he asks Gods Leave first, so should you, in every thing you go about. The very Hea­thens had a notion of this, A Jove Principium. Baalam seems to have something of it Numb. 22.8. and in your thus doing, you Acknowledg Gods Dominion and Sove­raignty over you, and, it argues your de­pendance on him also. And as you should ask his Leave, so you should ask his Bles­sing also. Gen. 24.12. That good Servant asks Gods Blessing before he would go on his Errand. Jer. 10.23 The way of a man is not in himself; it is not in man that walketh to direct his paths.

You should crave a Blessing upon all, or else they are easily cursed to you, Every thing is Sanctified by the Word and Prayer. Christ looked up to Heaven before he brake the Bread, if you do not ask Gods Blessing, you may Eat and not be satisfied, (as some­times God threatens) and you may sleep and not be Refreshed, For it is he that giv­eth his Beloved Sleep: and we should la­bour to maintain Communion with God in our asking his Blessing. For that is true, Mat. 4.4. Man lives not by Bread only.

[Page 57]2. We are to Eye and Glorifie God in our progression in them, in our manage­ment of these things; and that by a frequent Renewing of Ends, and Aims, and by a se­cret Ejaculation to God in them. Your Intention should be often brought thus into act. And you should beware (as was said under one of the General Heads) of any o­ther inordinate Intention arising, or prevail­ing, to hinder this; we are to Eat and drink for Eternal Life, as minding that one thing. It is said of Socrates, that he did as really benefit his Scholars in their Recreati­ons, as when he was Reading Lectures to them. We are in nothing more apt to for­get God, than in the midst of Friends, Eat­ing & Drinking, &c. And (which is worse) more apt to let down our Watch in good Company than in Bad, but you should take heed of laying aside your seriousness when you go about these things. Job was afraid his Children had missed it in their Feasting by forgetting God. Job 1.5. for that is it he means, by Cursing God; they were bet­ter Taught than so, but he means they had forgotten God, or carried unsuitably to [Page 58] his Presence. It is no good sight to see good men themselves extraordinary merry.

You read of some that feed themselves without fear, Jude 12. without the fear of God. You may eat and drink with cheer­fulness, but must there be nothing else? See what mad work they make in their mirth, Job 21.12, 13, 14. They take the Timb [...]el and Harp, and Rejoice at the sound of the Organ, and they spend their dayes in Mirth, &c. Therefore they say unto God, depart from us, &c. There is dreadful Lan­guage indeed! but a gracious Soul would not be at a Distance from God in any place, or Company. Solomon tells us that the way of Life is above to the wise, and that is a shorter, fairer, safer way than below. It is said Exod. 18.12. They did Eat before God. We ought continually to keep the sence of the Divine Presence, upon our Souls in all we do, and in all we Enjoy. God com­mands Abraham to walk before him, and to be Ʋpright. It is an Excellent thing when it may be said, That every Pot is Ho­liness to the Lord. And as we are thus to Renew our Ends, and Aims to glorifie [Page 59] God in our Eating, &c.

So we are also to be often breathing forth holy Ejaculations, and Affections to God, in them. That was an excellent Commen­dation of an holy Minister, That to him each Thought was a Prayer, each Prayer a Song, each Day a Sabbath, and each Meal a Sacra­ment. This need not to hinder our moder­ate cheerfulness, nor our necessary Dis­courses, about other Affairs.

It is thought, that most of Solomons Pro­verbs were spoken at his Table, and there is a whole Folio Book, written of Luther's Table-Talk.

If all News, idle Talk, were written in a Book, which many speak at their Tables (as Plato would have it) What Volumns of vanity would there be? however Angels take notice, and Conscience Books it all.

Two of Gods Attributes chiefly are matter for our thoughts at such times, his Goodness, and his All-sufficiency. His Goodness, that so spreads our Table, and fills our Cup, and gives us all things Richly to enjoy, especially in these sad times, when many far better than we, are [Page 60] deprived of them, how good is He that makes all these good? especially if they come swimming unto us in the blood of Christ.

And his Sufficiency, what a great House-Keeper is he who opens his hand, and satis­fies the desire of every Living Thing! We read of the Primitive Saints they did Eat their Bread with Cheerfulness, and singleness of heart, Acts 2.46. they were so delighted with the thoughts of God, and in Neh. 9.25. They delighted in his Goodness, &c. It's true, That Meats and Drinks Commend us not to God, and the Kingdom of God consisteth not in them (as the Apostle says) but yet you may think of God, and of his Kingdom in the use of them; how often doth Christ give us an Example this way? Luke 14.15: his blessed Discourse Ravishes that man so that he cries out, Blessed is he that may Eat Bread in the Kingdom of God. You have his Discourse from the seventh to the fourteenth verse.

And if you would do thus, it would be the ready way to observe all the other Rules given by Divines about these things, as to [Page 61] do them soberly, moderately and season­ably, &c. As to the seasons of Recreation, note, they are altogether unseasonable up­on the Lords-day, also when the Church is in Trouble they are less seasonable; the more seldom and short at such a time, the better, Amos 6.3, 4, 5, 6, 7. Isa. 22.12, 13. You are to Eat and Drink, &c. so as to be fit to pray. You were not made only for pleasure, as the Leviathan to sport in the Deeps?

Do you only as Jonathan, that tasted a little Honey on the end of his Rod. You read of some that live in pleasure upon the Earth, you should do all as persons upon Earth; too much mirth suites not that state. These things often become Clouds, and Cloggs to us in our way to Heaven, instead of helping us.

It is said of those in Noahs time, they did Eat, Drank, they Married, &c. as if they did no­thing else. Some are said not to serve the Lord Jesus Christ, but their own Bellies, that is sad. There is bread and salt at every Feast, so your Discourse should feed, and season others.

[Page 62]3. In the conclusion of them you should glorifie God; and that by humble and thankful Reflection. You should look back, and be humbled for your miscarriages, if you have missed it, and thankful for Gods goodness, presence, and help if you have had it. As we are apt to forget God in, so after them. Christ charges us to beware of Surfeting, &c. because that makes us unmindful of, and unfit for, the great day, Luke 21.34. Wine, and new Wine take away the heart, Hos. 4.11. fulness often breeds forgetfulness, Deut. 6.11, 12, 13. Deut. 8.10.32.15. Jesurun waxed fat, and Kicked.

That was an Excellent Prayer of Agur, Prov. 30.9. We are apt to forget God, and Gods poor, when we are full our selves, con­sidering little the many naked Backs, and empty Bellies of others. Christ has bid us send for the poor, Lame, and Blind, to feast them, if we will feast, but few do so? however, tho' we don't send for them, yet we might send unto them. Great Eaters and Drinkers are seldom Friends to the poor. Few are like Job, not to eat his Morsel alone, Job 31.17. [Page 63] but most like churlish Nabal, 1 Sam. 25.11. But its bad to be thus forgetful, you would thank your Neighbour for your entertain­ment, and will you thus Requite God?

The best way to be thankful is to live well, to do as good Servants, when they have dined they go to their work.

Thus I have done with the 2d. thing propounded, what it is to glorifie God in Eating and Drinking? &c.

More might be said, but I leave it.

As for the third thing to show us why we should thus glorifie God, both in the course of our Lives, and also in our Eating and Drinking, &c.

That I leave to the Use of Exhortation, and the Motives to serve instead of Reasons.