a filial fear such a fear as a Son carrieth to his Father whom he loveth dearly a fear which breedeth love and delight which makes a Man to rejoyce in God and glad that he is whereas the other fear makes one wish there were no God and is inconsistent with love and doth fill one with dread and horrour Of which kind of Fear it is that the Apostle speaketh when he saith There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love 1 John 4 18. This true Fear of GOD is founded upon his Nature and doth proceed from the right Knowledge of GOD and a deep Sense of his Glorious Attributes and Perfections Some say Ignorance is the Mother of Devotion But it is quite contrarie for the more one knows of GOD and the greater apprehensions he hath of these infinite excellencies which are in him the more he both Fears and Loves Him and therefore it is we find that those to whom God revealed himself most did ever Fear him most Abraham and Moses seemed to have had GOD in greater reverence then all other Men because they were most intimate with Him and certainlie the Angels in Heaven do yet Fear him more then any the most eminent Saint upon Earth because they see him more clearlie and know him more fully For it is certain the more ones worth and perfection is known it is alwayes the more valued and esteemed and as there is no Love nor Desire of a good unknown so it is a small regard which any can have to the Worth and Perfections which they are Ignorant off Wherefore that we may be possessed with the true fear of God it is necessary that we get the right knowledge of Him we must learn what he is and how great he is we must furnish our minds with true and proper nations of his Almighty Power his unsearchable wisdom his infinite goodness his unspotted holiness his admirable greatness his unspeakable glory his strict and severe justice and his Soveraign Dominion over all things which made David to say my flesh trembleth for fear of thee and I am afraid of thy judgements Psal 119. 120. I say we should labour to know these things and should let them have a deep impression on our Spirits and should ever bear the Sense of them about with us or else we can never truely fear God And as this is the way to come to the true fear of God so it expresseth it self alwayes in two things viz. 1. in reverence towards his Name and Person 2ly in a care not to offend him First if we truly fear God we will highly honour and reverence Him and that both inwardly and outwardly Inwardly by having him in a high Esteem and thinking upon him alwayes with a holy regard and Humble Deference When ever God comes into our mind or that we present our selves before him our Spirit should be struck into fear and â—…w we should lay aside all Vanity and Lightness and become Grave Serious and Composed as is sutable to so High and Holy a presence The serious Thoughts of God should make us stoop and humble our selves and be very submissive when we consider God and his Greatness we should strip our selves of all Pride and Self-conceit and look upon our selves and all things else as little and inconsiderable yea as very nothing for what else are we or any Creature nay all Creatures together when compared to God Behold saith the Prophet the Nations are as the drop of a bucket and are counted as the small dust of the Ballance behold he taketh up the Isles as a very little thing All Nations before him are as nothing and they are counted to him less then nothing and vanity he sitteth upon the circle of the Earth and the inhabitants thereof are as Grashoppers Isai 40 15 17 22. They who are proud of themselves or big with conceit of any other thing do either not know God or they doe little reflect upon him for as the lesser Stars disappear when the Sun ariseth and as the Diamond doth obscure with its brightness the Peeble and counterfeit Stones when it is set beside them so certainly when God is seriously considered and thought upon he will make all things appear small and inconsiderable the sense of his Greatness and Glory will cast a shadow upon the Beautie Lustre Excellencie even of the best of other things The Right fear of GOD will not suffer him who hath it to be proud but doth alwayes fill him with low and mean thoughts of himself and with a high esteem of God and greater reverence for him yea also it maketh a Man to admire the least Act of Favour and Condescension which cometh from GOD. Thus we find Abraham humbled himself when he talked with GOD and shewed what a high esteem he had of him behold saith he Now I have taken upon me to speak unto the LORD which am but dust and ashes Gen 18 27. Iob likewise when he had a clear Sight of GOD he was base in his own eyes behold I am vain saith he what shall I answer thee I will lay my hand upon my mouth And again I have heard of thee by the hearing of the ear but now mine eyes seeth thee wherefore I abhorre my self and repent in dust and ashes Iob 40 4 42 5. And when David had considered the Heavens the works of God's Fingers the Moon and the Stars and was drawn by them to the consideration of of the greatness of the Maker he presently looks down with contempt and disdain upon himself and all Mankind and admires GOD'S Goodness unto them Lord saith he what is Man that thou art mindfull of him and the Son of man that thou visitest him Psal. 8 4. Thus it appears that the fear of God doth alwayes make us to reverence and esteem him highly in our minds and thoughts and also to contemn and undervalue our selves and all other things out of respect unto him But as we must thus reverence God Inwardly by studying to have great worthy thoughts of him mean low thoughts of our selves all things besides for his cause so we ought to shew reverence towards him Outwardly by a Grave and Humble deportment of the Outward man before him All reverence of the Divine Majestie must not be confined within us it must sometimes appear without also and certainly if there be much Within there will something of it Kyth Outwardly The Inward Thoughts Sentiments and Inclinations of the Soul are always to be discerned by the Outward behaviour and therefore if we Inwardly fear GOD and reverence him we will discover it both by speaking alwayes of him with great Respect and Deference and also by such Acts and Gestures of the Body when we set about his Worship or present our selves before Him as are proper to express and speak out the sense of that Infinite
even those who as yet deny a God will acknowledge the necessity of Worshipping One if he be found And in Truth it is hard to tell which of the two are most unreasonable he who denies there is a GOD or he who refuses to worship the GOD whom he believes If Prudence and Interest do oblidge Men to Honour and Obey Kings and Monarchs that under their Favour they may enjoy Safety and Peace should not every one for that same very Reason adore and do homage to the great King to whom all the Princes and Potentates of the World must submit and bow themselves Though he sit in the Heavens yet His Dominion reacheth over all the whole World is filled with his Presence he ruleth the Children of Men and there is no safety but in his Protection nor any Security but in his Favour The LORD saith the Psalmist is a great GOD and a great King above all Gods In his Hand are the deep places of the Earth The Strength of Hills is his also The Sea is His and he made it And his Hands formed the dry-land Therefore he infers and that rightly O come let us Worship and bow down Let us kneel before the Lord our Maker for he is our God and we are the People of his Pasture and the Sheep of his Hand Ps. 95. 3 c. If Men needed not either care for the Divine Favour or much to fear his Wrath they might be somewhat excusable though they did not highly regard GOD but seeing it is utterly impossible that ever they can be in such a Condition wherein they stand in no need of GOD or may easily protect themselves from the effects of his Anger it is the most unaccountable madness to neglect him and to be careless to please him It is even such and greater madness as 't would be for a poor Peasant or other mean Fellow to slight or shew a contempt of some mighty Monarch while under his Power and within his Reach None have less Reason to make Pretensions to wit then those who slight Piety and cast off all regard to GOD because none act more contrary to common Prudence and the Principles of Reason Contempt or carelesness of the Divine Worship can never be justified unless Men could be certainly assured that there is no God which the greatest Atheist never yet pretended to nor can he or else that they could extricate themselves from all dependence upon GOD which as it is not desireable so neither is it possible And therefore it is absolutely necessary that all Men concern themselves in the Worship of GOD and that they be carefull while they live to Own and Acknowledge Him which who so Refuseth shall not pass Unpunished They who will not willingly Own and Submit themselves to Him shall certainly fall under the dint of his Fury Now therefore consider this ye that forget GOD lest He tear you in pieces and there be none to deliver Psal. 50. 22. SECTION III. What Care should be had to Direct our Worship to the True GOD Rules how to do it Where also the Idolatry of the Romish Church is considered AS thus you see it is necessary we Worship God so by the same Reason it becomes no less necessary that we Worship the True GOD which was the Second particular we promised to speak to As there is a GOD so there is but One True GOD to whom and to none else we must direct our Worship and our Religious Services For if we adore any other then him or make any Partner of our Worship with him we are guilty of a Crime which is not easily pardoned for it is a dethroning of GOD. And therefore Iob saith If I beheld the Sun when it shined or the Moon walking in brightness And my heart hath been secretly enticed or my mouth hath Kissed my hand That is if ever he was guilty of Worshipping the Sun or the Moon he acknowledgeth that this were an iniquity to be punished by the Iudge For thereby saith the he I should have denied the GOD that is above Job 31. 26. 27. 28. Sceptra non ferunt socium Kings can endure no Copartners nor will God suffer any Rival with him he will not endure that any should share in that Honour which is due to himself alone I am the LORD saith he that is my Name and my Glory will I not give to another neither my Praise to graven Images Isa 42. 8. Idolatry or the Worship of false GODS is such an abomination and doth so highly provoke the True GOD that nothing will or can excuse it neither is there any thing which he is more Jealous of A Man's Serousness or Sincerity will never endear his Worship and render it acceptable Unless it be directed to the right Object Though one be a favourer of Monarchy in the general more than any other Government yet he can never be counted Loyal if he neglect his True Prince and follow an Usurper no more then he who is for no King at all Even so though one be never so Devout and Serious in his way yet unless it be the True GOD whom he Adores he is not to be esteemed a Friend and Lover of GOD he cannot be Reckoned otherwise then as an Enemy as well as those who are altogether Irreligious and Profane We must be sure then that we Worship the True GOD and none else otherwise it is to no purpose to Worship any For to worship none and to Worsh a False GOD will be alike profitable that is certainly they will be both of them hurtfull and pernicious for either of them will incense the true GOD and make him set himself against us to destroy us Now as it concerneth us to worship the true GOD and none else so that we may be sure to worship him and none other let us first Labour to get right Apprehensions of the Divine Nature and Attributes Let us be carefull to keep in mind how he is the Supreme Being Eternal Infinit and Independent from all others that he is Almighty most wise most just and good and Holy A pure Spirit who is not only free from all imperfections but who is infinitlie excellent beyond what can be apprehended and who is every where present For as the Apostle saith he is not far from every one of us in him we all live move and have our beeing 'T is this and nothing else which we call GOD He and none other hath these Properties and Excellencies And therefore not only what we Worship must be such but also we must be carefull to Worship Him under the consideration of a being thus infinitly excellent and glorious or else we Worship we know not what Instead of the True GOD we do but set up an Idol which our own Fancie hath devised 'T is true an adequat Comprehensive Knowledge of God or of any of his Attributes is not possible for he dwelleth in the light which no man can approach unto whom no
of Spirit Riches is a vain thing to trust to for they make to themselves wings and fly away As the Wise Man observeth and as every Man may take notice of as well as he and though they did stay more constantly yet could they not answer all things What could they profit a man in the day of Wrath could they make his bed in His Sickness or comfort him in his Languishing Condition Could they ease his Pain or asswage his grief If he were seized with the Gout or Stone reproached in his Name or inwardly Wounded in Spirit And what may be said of them is applicable to all other things which one may or can possess All outward â—…enjoyments serve only to blow up Men's Fancies and to feed their Hopes while they are in Ease and Quiet and in no difficulty but so soon as Trouble overtaketh them and that they fall into Straits then these Gayeties shrink away and discover how little strength or solidity is in them He who confides in his Wealth Greatness Friends Power and such like builds upon a Sandy Foundation a Foundation which will certainly fail him when he hath most need to be Sheltred and protected The Psalmist makes a supposition that Father and Mother may forsake us Psal. 27. and indeed sometimes they do it of their own accord and sometimes they are constrained thereto Friends and Acquaintances as Iob observed prove like Winter brooks which flow in wet Seasons but dry up when heat and drought comes And then what comes of him all whose Hoâ—…e was placed in them So who trusts to the World trusts to no sure Friend it never proved true to any yet it hath deceived both its own Children and the Children of GOD it hath forsaken both its Adoreâ—…s and those who cared little for it these who deserved well and those whose Merits were but small this the History of every Age and every Nation maketh out we need not go beyond Seas nor look back to former Times to learn this we need not fetch from Antiquity the Story of Craesus or Darius We may prove this from the History of our own Times and from what hath been frequently transacted in this same British Isle this Age and the last Lord Cromwel of Essex the Seymours Bacon Lord Verulam Chancellour of England and some others who had a higher Office than that of Chancellour amongst our selves are eminent proofs of this vanity and uncertainty of the World But there is no need of bringing single Instances every day's observation furnisheth us with Proofes enough of this kind so that he must be very blind and very obdured or very much besotted who doth not see the vanity and folly oâ—… trusting to the world and the things thereof He that leaneth to these only shal fall but he that trusteth in the LORD GOD is Blessed for he shall be upholden I have set the LORD saith David alwayes before me because he is at my right hand I shall not be moved Psal 16 8 And again Psal. 46 â—…2 GOD only is our refuge and strength a very present help in trouble he is a refuge sure stedfast which neither can not will deceive us and he is a present help because he is always ready hard at hand and he is not more present than he is stedable and sufficient Wherefore as the Psalmist goes on We need not fear though the Earth be removed and though the mountains be carried unto the midst of the Sea O LORD of Hosts Blessed is the man that trusteth in thee for in GOD there iâ—… fulness which may fill our emptiness in him there is sufficiency which can answer all our needs there is no want in him that good which we crave which we are still seeking after is in him and him only It is reported of a Souldier who contrived a Target or Shield after such a fashion that it served both to defend him from the darts of his Enemies and was also useful to help him over Rivers and Waters and that therefore he used to hugge and kiss it calling it the true companion of a Souldier being serviceable both upon Land and Water This shield is no unfit Embleme to set forth the excellency and advantage of the Divine Presence which serveth not for one season but for all and is usefull for every purpose God is stedable both in Prosperity and Adversity in Health and Sickness in Company and solitude in Youth and old Ageâ—… at Sea and on the Land in Peace and in War in a Word at all times and in all conditions He can Supply all our Wants and afford us whatever we need Nothing is so Difficult but he can remove it nothing so adverse but he can make it advantageous no case so perplexed but he can resolve it and no condition so Barren but he can and will make it Comfortable if he be with us And if he once engage to be with us he will not easily or lightly forsake us He will not cast us off upon surmises and suspicions while we continue Faithfull and Dutifull to him he will never leave us or fall to be with us Wherefore Cardinal Wolsey said truely though very sadly for himself If I had served my GOD as well and as faithfully as I have done my King be would never have deserted me And now that we may never have ground for such a complaint that we may never have reason to bewail the folly of a vain and false Confidence and trusting unto a deceitfull hold and that especially when there is no time of redressing it let us therefore I say presently and speedily draw near to GOD let us seek him with our whole hearts above all things let us secure His Favour and engage him to be with us And then we shall tast and see better than words can unfold it that the LORD is good and that the Man is Blessed that trusteth iâ—… him That it is better to trust in the LORD than to put confidence in Man in Princes or in any thing under the Sun None that wait on him shall ever be ashamed They trusted in thee saith the Psalmist and were not confounded Be of good courage and he shall strengthen your heart all ye that hope in the LORD Psal. 22. 5. 31. 24. CHAP. III. Why Jacob mentioned other particulars seeing the first Request did comprehend them and all things else he could ask The second Request treated of the Reasons of Jacobs Fear and the lyableness of all Men generally to Dangers No true Security but in the Divine Protection an Application of all IN the preceeding Chapter we have spoken to Iacob's first Request and have shewed what it is to have the LORD with one and how large and comprehensive a Blessing it is for in effect it contains not only the other two which follow but all other things else which one can reasonably desire All the good that a man hath or which he can desire is meerly the effect
to the various conditions of Men Some require more and some less the same measure doth not fit all a single Man needs not so much as he who hath a Family a Privat Person so much as a Publick one in a low Condition as he of better Rank and Quality every Man's Necessities are according to his Station Calling and Circumstances and therefore as Zeba and Zalmunna said to Gideon as is the man so is his strength â—…o we may say in this Case as is the Man so is his competency But whatever it be having found it let us Humbly and Modestly ask it of GOD as Iacob doth here and let us not think to obtain it without him for unless he give it we cannot come by it It is vain for you to rise up early to sit up late to eat the bread of sorrows for so he giveth his beloved sleep Psal 127. If the eyes of the inferiour Creatures as the Psalmist tells us do all waite upon GOD that he may give them their meat in due Season how much more doth this become us to whom he hath given reason and understanding by which we know that our food and raiment are his peculiar gifts It is true they who seek not GOD may come to have these things For wee see the wicked and ungodly have them usually in abundance But then they cannot be considered as tokens of Gods love as effects of his special favor and particular care and as pledges of better things in the life to come and so they loss their lest savour they want that which would give them the sweetest taste It is the love of the giver which puts a value upon the Gift and so our chief delight in these temporal things should be because they come from GOD and witness his favour for us otherwise they can afford but a Mean and brutish Satisfaction no greater then what an Ox or Horse hath over their fodder Now who waite not upon GOD though they have their sustenance more yet it is not given them as a Blessing they have reason rather to look upon it as a Curse that they may be among those whose portion is in this life only Omnia temporalia Dei munera sunt ne putetis quod aliquis illa possit dare nisi unus Deus August And as we should ask our necessary sustenance as it becomes us to seek our dole and allowance so let us be carefull not to offend him by craving arrogantly more for which we have neither Precept nor yet any Patern of any wise or holy Man in all the Scripture But we must not content our selves to seek this by Prayer only it behoveth us to seek it and also to wait upon GOD for it in the use of these prudent lawfull and ordinary Means which his Providence hath appointed for 't is this way ordinarily that he gives it and by which we must expect it Prayer ought to be used but it must not be wholly rested in When the LORD directs us to Pray for our dayly bread the meaning is not that GOD may give it without our own endeavours we do not Pray that GOD may Feed and Cloath us by a miracle as he did the Prophet Elijah and the children of Israel in the Wilderness But only that he would blesse our diligence and industry in those honest Courses which his Wise Providence hath Ordained and Established that thereby we may procure the means of our subsistence and the comforts of our lives That sentence which GOD past upon Man after the fall stands yet unrepealed In the sweat of thy face thou shalt eat thy bread This is still in force it binds all and it is in the observance hereof that we are to expect our necessary Maintenance and Support Only in following these Ordinary means and Methods we ought to beware of all immoderate care anxiety and Solicitude taking no thought what we should eat or what we should drink or wherewithall we shall be cloathed For our Heavenly Father who feeds the Fowles of the Air and provides for the Beasts of the Field and cloathes the Lillies will not suffâ—…r us his Children who are Created after his Image to want the necessaries of our life He knows before hand what things we need and if we trust in Him he will not fail to bestow them The young Lions saith the Psalmist may lack and suffer hunger but they that fear the LORD shall not want any good thing Psal 34. In the next place it will be fit and proper that we consider our present State and Condition and what be those things which GOD hath already bestowed on us that accordingly we may know how to behave and demean our selves sutably First Iâ—… GOD hath blessed us with a competency if we find that we have a sufficient Supply of our Wants and a convenient Support and Maintenance in our present Condition then we ought to be well Contented and also should be very thankfull to GOD who is the author thereof we ought to Bless and Praise Him who hath put us into such a convenient Condition as is every wise Mans choice and wherein there is such Freedom from Cares and Anxieties Molestations and Envyings of others which gives such Peace and security and allowes Time and Opportunity for improving our selves in Vertue and Wisdom and acquainting our selves wâ—…th GOD here that wee may enjoy him for ever hereafter The Man is truly Happy who is in this case and may say with David the lines art fallen unto me in pleasant places yea I have a Goodly heritage therefore I will Bless the LORD c. Psal 16. 6. and 7. But secondly some will perhaps say that they have not a Competency as yet that they are so far from having enough that they are in Wants Straits Difficulties and indeed it may be so however let them take heed that they mistake not their case and Condition perhaps you may call that a State of Want which is really a Competency you may perhaps judge that Poverty which some will look upon as Fulness and every Reasonable Man will count sufficient The Table you dispise some would think a feast the cloathes you disdain to wear another would be vain of that which you all a trouble and Mortification sober and Rational Persons would not complain of but esteem it Easie and Comportable and then it is only needfull to rectify thy Judgement and to take up a true estimate of things for to know the Happiness and Sufficiency of thy present Lot For to be informed of the inconveniency of our present Condition we must not proceed by those Measures which Pride and Vanity and Luxury and Voluptuousness and corrupt Customes lay down but we must examine and consider things according to their true Nature and Use and as Sober and Modest Reason doth dictate Magis nos docere debet judicium veritatis quam praejudicium consuetudinis If we have wholesome Food though it be not Rare Costly or
the very sight of him as it is Iob 41. 9. Where also he is largely described The frame the sagacity the ends and uses of the several sorts of living Creatures are wonderfull and their dependance on GOD no lesse for they are all made to waiâ—…e upon GOD that he may give them their meat in due season what he giveth they gather he openeth his hand and they are filled with good He hides his face and they are troubled he takes away their breath and then they die and return to their dust Again he sendeth forth his Spirit and they are Created thus he still reneweth the face of the Earth These Various and Wonderfull Works of Nature which we have dayly and every where before our Eyes we ought not to slight but should duely and seriously consider them that we may have more abundant matter for praising him whose greatnesse they shew forth We mistake it very much if we think the Consideration of these things should be reserved and put over to Natural Philosaphers nay they are proper for the meditation of every Christian. Neither is it necessary to be train'd up at Schooles to become qualified for such contemplations for the most Ignorant Person and he or she that is least Book-learn'd if they but seriously set themselves to it may be able well enough to discover and find out the greatness and Wisdom and Usefulnesse of God's Works and if they doe this it is all which is requisite The wisest Philosophers can aim no farther and when they do not aime at this their Speculations turn vain empty and insipid things But of all Gods Works none ought more to be considered then those of His Providence His Actings and Dealings with the Children of Men How the LORD looketh from Heaven and beholdeth all the Sons of Men from the place of his Habitation he looketh upon all the inhabitants of the Earth he fashioneth their Hearts alike and considereth all their Works And though there be many devices in Mens Hearts yet he suffereth his own Counsell only to stand for he bringeth the Counsell of the wicked to nought and maketh the devices of the People of none effect 'T is well worth the while to take notice how miraculously he sometimes preserves Kings and Kingdoms from Destruction when it is much threatned them by Enemies and how again at other times he causeth them to be minisâ—…ed and brought low maugre all the humane endeavours to the contrary How he powreth contempt upon Princes and causeth them to wander in the wilderness where there is no way that they may know themselves to be but Men and that the most High ruleth in the Kingdom of Men and giveth it to whom he will And how on the other hand to let the People see that there is no power but of GOD he curbs their Rage stills their Tumults defeats their Conspiracies and Rebellious Designs and and forceth them to stand in aw of the Authority established over them which otherwise is too weake to restrain their fury The Lord maketh Poor and maketh Rich he bringeth low and lifted up he raiseth up the Poor out of the dust and lifteth up the Beggar from the Dunghill to set them among Princes and to make them inherit the Throne of Glory It 's fit to observe how variously and wonderfully God punisheth Sin and rewardeth Vertue and Righteousness for his Hand findeth out sinfull Men and maketh them to smart for all their evil Deeds and repayeth them as they have dealt with others that with Adonibezek they may say as I have done so GOD requited me But he blesseth the Righteous and giveth them Peace he sendeth them many Afflictions to teach them Wisdom and to perfect them in Virtue but also he delivereth them out of them all that Men may learn to trust the LORD and to seek his Favour above all Things Thus we ought to consider the various instances of Gods Providence towards the Children of Men what Straits Difficulties and Dangers they fall into and how strangely they escape them and how wonderfully their Peace and Comfort their Honour and Happiness are brought about by wayes unseen and by methods unthought of either by themselves or others Whosâ—… is wise saith the Psalmist and will ohserve thâ—…se things even they shall understand the loving Kindness of the Lord Psal 107. 43. And certainly such as are truly wise either to GOD or for themselves will not fail to observe GODS working in the World especially his manifold Providences and Wonderfull works towards the Children of Men whereby they shall both encrease in Wisdom even the chiefest Wisdom and shall also understand and be made sensible of GODS gracious Love and Favour Which shall yet farther appear to their Comfort if they take exact notice of the Divine Providence towards themselves how wonderfuly they were made How carefully preserved how much they are followed with his goodness And what wise contrivances are made for their good which they little know of or think upon Every one of us may discover these things in the course of our Life And as this discovery will manifest the Divine favour so t' will ravish our Souls with delight there being nothing more delightfull and pleasant then to find out that we are Beloved of GOD. Wherefore as it is a piece of slight put upon GOD not to observe these his Admirable workings and Manifestations of his Power Wisdom and Goodness So it is a prejudice unto our selves in that hereby we are deprived of unspeakable Pleasures and Delight which otherwise would accrue unto us And is it not strange that this so pleasant Duty should be so much neglected and laid aside the meaner sort drudge alwayes at their Work and take no leasure to meditate and those who can and do allow themselves some spare hours do for the most part imploy them in hearing and telling News in Curious enquiries about the Motions Transactions of some remote Prince which little concerns them and which amounts to little when known they becoming thereby neither wiser nor more Happy Nay 't is to be feared that even those we call Studious Persons make these Divine Contemplations the least part of their Study but bestow more pains to know the Journeys of a Caesar or Alexander the opinions of Ancient Modern Authours and the like I do not say we should be altogether taken up with the consideration of Gods Wayes and Works but certainly nothing concerns us more nor is there any thing more worthy of us this is most worthy of Angels What a foolish thing then is it to mind Trivial and Inconsiderable things and to slight what is of greatest moment To be much busied about what we have nothing to do with and in the Mean time to neglect and be careless of what is both our Interest and Duty what respect to the Divine Majesty oblidgeth us to and by doing of which we may procure to our selves much Joy and Satisfaction Now as it is our
is that his Providence continues to Poor and Distressed persons in the World and other occasions of doing good Ye have saith our Saviour the Poor alwayes with you Mat 26. 11. Which is the repetition of a Promise made Deut 15. 11. Where it is said The Poor shall never cease out of the land tberefore I command thee saying thou shalt open thy hand wide unto thy brother to thy Poor and thy Needy in thy land The Poor and Distressed are GOD'S Assignes to them he hath assigned the Debts we owe Him or we may look upon them as his Chamberlanes whom he hath appointed to take up his Rents by them he doth as 't were Draw Bills upon us for what is due to himself and when they aske us in GOD'S Name 't is no Forgery they have GOD'S Warrant and Commission for it Wherefore as the Wise man teacheth with hold not good from them to whom it is due when it is in the power of thine hand to do it Prov 3 27. Thou shalt not harden thine heart nor shut thine hand from thy Poor Brother saith the LORD but thou shalt open thine hand wide unto him and shall surely lend him sufficient for his need in that which he wanteth Deut 15. 7. The Poor and Needy are GOD ' S Altars whereon we must offer Sacrifice and seing he hath broken down these other Altars of stone which were under the Law and hath freed us from the burden of these many expensive Sacrifices which were then required we should not take in our hand nor be sparing in the works of Charity and Mercy but should look upon our selves as oblidg'd in all justice and Gratitude to abound in them the more Liberally GOD hath not abrogat Sacrifices and Oblations altogether but only chang'd the use of them and the way and manner of offering them he will have them offered upon Living Altars for the greater Comfort and delight of the Sons of Men and as by the Law many Sacrifices and Offerings were exacted of the Worshippers so the Gospel now requires Almes and charitable deeds no lesse and as under the Law he who contemned sacrifices and refused oblations was not counted Religious towards GOD but without all fear of Him so now under the Gospel they must be reckoned void of all Piety and Devotion who do not express it by works of Charity and Mercy which are our Spiritual Sacrifices for St. Iames tells us that pure Religion and undefiled before GOD and the Father is to visite the Fatherless and Widows in their affliction and to keep our selves unspotted from the World Iam. 1. 29. Thus we have made out our obligation to devote some part of our Goods to GOD that is to Works of Piety and Charity because it is expresly commanded 'T is both a Sign and an Essential part of Religion and 't is a necessary Act of Homage whereby we acknowledge GOD to be the Soveraign of the World aâ—… the true Owner of all our Possessions He therâ—…â—…e who gives nothing this way 〈◊〉 a Divine command casts off the Badge of 〈◊〉 â—…gion and is not only unjust to Men but to GOD he rebelleth against the LORD of Heaven and Earth in refusing to pay Tribute which is due and whereby our Vassâ—…llage is signified It follows next that we shew what quantity or proportion of our state should be payed unto God It is ordinarly thought that Alms is an Arbitrary thing left altogether to Peoples own Discretion and that being their Goods are their own they may give as much or as little as they please without deserving any blame But truly it 's not so left to Peoples own Discretion For he is as unjust both to GOD and Man who gives nothing in Charity so one may give and yet be nevertheless uncharitable and consequently undutiful to GOD because he gives not enough not proportionally to his Estate and that measure of Wealth which GOD hath bestowed on him Little will be accepted of from him who hath little but to whom much is given of them much will be required and to whom is committed much of him the more will be asked as it is Luke 12. 48. Our LORD indeed commended the poor Widow for casting iâ—… two â—…tes into the Treasury of the Temple But that will not justifie the unworthy custome which is now become very general of throwing a Penny or Farthing or thereabouts to our offering when we come up to the House of GOD nor because of this have any reason to think they deserve Commendation if they in any thing exceed the Widows alms unless what they give bear as great a proportion to their Fortune as her two mites did to hers Now saith Christ all these have of their aboundance cast in unto the Offering of GOD but she of her penury hath cast in all the living that she had Luke 21. 4. Wherefore every on ought to give proportionally as God hath blessed him and when a Mans Alms or Charity beareth no proportion to his Means and Estate he may desâ—…dly be charged with Ingratitude to God and a Defrauding him of his Dues even as he is unjust who payeth not the just reddenda of his Charters and the real Take-duty of the Lands he possesseth Now in finding out the true proportion of our Alms and Charity as we must consider our own Ability and God's bounty towards us so we must distinguish between ordinary and extraordinary Occasions for neither can all Men give alike nor is any oblidged to the same measure at all times Men are bound to be more Liberal and Charitable in times of great Dearth Famine and Scarcity when many People are ready to perish for want at such Occasions there is no other set rule but the necessities of People which every one who hath must be careful to administer unto Then these Precepts Go sell all that thou hast and give unto the poor Let him that hath two Coats give to him that hath none and let him that hath bread do so likewise these I say must be obeyed even to the very strictness of the Letter For we are but stewards of the good things which we receive and must despense them out again when God calls for them as certainly he doth on all such Occasions when it is not possible otherwise to keep People from Starving As Stewards we ought first to serve ourselves and then to distribute to the rest oâ—… the Family but he is an unjust Steward who leteth any want or perish for hunger if he hath beside him wherewith to supply them Hence 't was that the Disciples and the first Converts to Christianity did sell their whole possessions and gave them to the Treasury of the poor they had all things then in common and it is St. Pauls advice to the Corinthians that every man lay by in store what God hath prospered him viz. For the poor 1 Cor. 16. 2. which rule and practice is not alwayes binding nor are any now tyed