I suppose many would think they had Reason to deny even a Prophet himself but did she loss by giving a Morsel to Elijah Did she prejudge her self or her Son If she had refused the Prophet she and her Son would have eaten all at one meale and then died But because she fed the Prophet therefore the word of the LORD was that the barrel of Meal shall not wast neither shall the cruse of Oyl fail untill the day that the LORD sendeth rain upon the Earth 1. King 17. 14. Learn by this Example to obey the LORD who hath commanded thee to give bread to the Hungry and Drink to the Thristy Grudge not because thy Substance is small trust in GOD believe and obey his Word and he will cause thy small Quantity of Meal and Oyle to last and to be sufficient for â—…hee and thy Children In the Last place it may engage us to be Charitable to consider the Wretched state and circumstances of Uncharitable and hard Hearted Persons Their Betters despise them their Neighbours and Equals value them not and the Poor envy and curse them people talk of their Misfortunes and Disasters with Complacency and murmure at any good which befall them They have not the Love and Goodwill of the Generation they live in and when they die their name die with them or it is unsavourie and remembred with disgust But this is the least part of their misery they are no lesse odious to God then to Man he hates abomi nates them because they violate his Laws despise his Authority abuse his Mercies and are unthankful for his Goodness they counteract the Methods of his Providence keep People from discerning the Beauty and Wisdom thereof yea occasion many to Blaspheme his Name therefore his Soul abhorreth them And as Blessings are upon the head of the Righteous and Mercifull so curses are heap'd upon such wicked and hard hearted Persons If GOD blast not their Fortune altogether it is keept to their hurt as they harden their Hearts against the Poor so the LORD shutteth their own Bowels upon themselves so that they can as little allow themselves as others the necessary Supplies of Nature he hath but useth it as little as they who have nothing which certainly is a great plague and curse Behold saith Solomon it is good and comely for one to Eat and to Drink and to enjoy the good of all his labour that he taketh under the Sun all the dayes of his Life whicâ—… GOD giveth him for it is his Portion Every man also to whom GOD hath given Riches and Wealth and hath given him power to eat thereof and to take his Portion and to rejoice in his Labour this is the gift of GOD. But saith he There is an evil which I have seen under the Sun and it is common among Men and indeed among none so common as among Uncharitable Men. A man to whom GOD hath given Riches Wealth and Honour so that he wanteth nothing for his Soul of all that he dâ—…sireth yet GOD giveth him not power to eat thereof but a stranger eateth it this is vanity and it is an evil disease Eccl. 5. 18 19. 6. 12. Farther it may be observed that GOD often deprives such persons of the comfort of Children or if they have them for the most part they have little comfort in them The Children of such ordinarly are graceless and debauch'd they are averse from all Honest Callings and use to lavish away what their Parents sordidely hoorded up But as often they want Children and he who hath Means and wanteth Children hath but little satisfaction in his means and far less in his Relations and Acquaintances for he is filled with Jealousies and Suspicions against them that they look greedily after his â—…state and wish him dead that they may grasp it ' therefore he is ever altering and renewing his will partly through jealousie partly through his peevishness he puts off the mâ—…king a wise disposition of his goods he cannot think on it till his death which surprising him hence it is that what he so anxiously gathered and keept often falls into the hands of those he little thought on or cared for which foolish end is all the subject of discourse at his Funeral and every Bodies sport and laughter then and afterwards Finally let us follow the Uncharitable Man unto the other World and we shall see his case yet sader there he stands more despicably then ever the Poor here did at his own door and cryes for help to as little purpose GOD hath no Mâ—…rcy upon him Angels and Saints stand aloof he hath no Testificats from the Poor can produce no Letters of Advice from these Factors of their here below to recommend him and so those Heavenly inhabitants declarâ—… they know him not they will not receive hiâ—… to their Everlasting Habitations and thus he is forced to lodge with Devils and Damned Spirits where there is weeping and wailing and gâ—…shing of Teeth Thus we have proposed some Mâ—…tives to Charity more might have been laid before you but these are sufficient he who is not excited by these would not be moved by other Considerations and he must be strangely hardened who is not convinc'd and perswaded by them If what hath been said has any influence on the Reader if he thereby find his Bowels moved and his heart inclined to Charity I shall only say this farther to him that he delay not the expressing his Charity till his Death as too many do the time and manner of thy Death is very uncertain do good therefore whiles thou hast Health leave not this work to thy Heirs or Executors for thou knowst not how faithfull they will be exerce Acts of Charity in thine own Time give Alms with thine own Hand and thereby thy Sincerity shall the better appear and thou also shall have the greater Satisfaction thereof The end of the Second Part THE CONCLUSION I Have now gone through both Parts of Jacob's Vow and illustrated them by the Light of the Gospel thereby to demonstrate where our true Happiness lyeth and by what Means we may compasse it The Reason why Jacob's Vow was pitched on to afford Instructions in these Material Points was because I judged it very propper and that such Instructions as are drawn from Examples are the most convincing Now that I may summ-up all which hath been said As all will acknowledge that 't is of the greatest importance to be rightly informed about Felicity and the Means of accomplishing it so every one may learn this necessary knowledge here In the First Part is laid out the Folly of being fond on the things of this World of thinking Happiness depends on Wealth and Worldly greatness For as the pursuit hereof is certain Slavery Toile and Vexation and of very uncertain success so when one is arrived to a more then ordinary Measure of these things what is he the better He is as far from being Happy as he
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
GOD was with him And indeed how can it be but well with that Person whom GOD is with what can he want who hath him to be his Friend He who hath the Divine Presence accompanying him withersoever he goeth is Richer and Happier than if he had all the treasures of the world carried about with him For God is the Author and Fountain of all Good from Him every Good and perfect Gift doth come he can easily command any desirable thing where when and to whom He pleases So that he who enjoys GOD hath enough and needs not fear or care for the want of any thing for GOD will be to him in stead of all things And in having Him he may say truly as that Philosopher said Omnia mea mecum porto that is I carrie about with me all things proper all things necessary or requisit either for my Support or Comfort for GOD is all that It was a vain and proud boast of Cesars to the Mariner who was wafting him over the Adriatick to Italy when he perceived him seized with Fear and ready to turn back Perge audacter ne timeas Caesarem vehis Caesarisque fortunam be not afraid you carrie with you Cesar and his Fortune But truly every one that hath GOD with them may with reason confidently say to himself be not afraid sad or dejected Deum habes ejusque favorem you have GOD his favour and having that what cause can there be of Fear or Dejection For He is Wisdom Power all Goodness and All-sufficiencie it self and therefore He is a True Aid and Support and a sure Rock to build on which will never fail Blessed are all they that put their trust in Him Psal. 2. 12. Though I walk saith David through the valley shaddow of death yet will I fear no evil for thou art with me thy Rod and thy Staff they comfort me Psal. 23. 4. The very hopes of this special Presence and Favour of GOD did mightily chear up the Psalmist's Spirit when he was like to be overwhelmed with trouble he chides and is in a chaff with himself for being any wayes troubled having this hope Why art thou cast down saith he O my Soul and why art thou disquieted in me Hope thou in GOD for I shall yet praise Him who is the health of my countenance and my GOD which he repeats twice Psal. 42. and once Psal. 43. Many excellent Blessings and advantages follow him whom GOD is with First he is sure of Counsel and Direction which is a very necessary and desireable thing The life of man while in this World is for the most part Dark Intricate and full of Difficulties 't is like a Labyrinth full of perplexities we cannot well discern the outgate We know not what certain course to Steer for our profit and advantage As the Prophet Ieremiah saith the way of man is not in himself it is not in him that walketh to direct his steps Ierem. 10. 23. It is not safe to follow our own Devices things ordinarly succeed worse when we do so the wittiest Men have sometimes befooled themselves by leaning too much to their own Wit No Mans Wit and Judgement can be sufficient of it self to guide him and oft-times we are not much better of others for they are short sighted too as well as our selves and may mistake things as well as we we can never therefore be sure that we are right but when we follow the Counsel and Direction of GOD when we are guided by him who cannot erre because his understanding is infinit But if he be with us his Counsel will be with us too if he hath set his Heart upon and chosen us for his Friend he will also guide and instruct us and shew us the way wherein we should walk What man is he saith David that feareth the LORD him shall he teach in the way he shall choose Psal. 25. 12. But here some may ask How doth GOD teach us And what way are we to expect Direction from Him Must we look for Revelations Dreams and Visions Indeed this was not unusual under the Old Testament GOD did then very ordinarly this way manifest himself to the Patriarchs and others his Eminent Servants but now it pleases Him to forbear it at least that so common use thereof and we are neither to ask nor to look for Advice and Counsel this extraordinary way But however if we wait on GOD we may be confident of Direction from him which he will communicat to us two manner of wayes First by the inward suggestions of his Spirit he will not only enlighten our minds and clear our understandings with wisdom knowledge so that in the general we shall be able to know what is good and right but he will also help us to discern what is fit and proper in that particular case circumstance wherein we stand will secretly incline and draw us whither his Wisdom sees it fit for his Glory our comfort This is no idle Fancy or Delusion it is no piece of Fanaticism or a Dream of Enthusiastical persons but a certain real Truth which all Good and Holy Persons have felt from their experience Though these words of the Prophet Isa. 30. 21. Thine ears shall hear a word behind thee saving this is the way walk ye in it when ye turn to the right hand and when ye turn to the left are not altogether to be restricted to an inward inspiration but also to be understood that external Voice in the Word and by the Ministry of His Servants Yet Solomon seems to hold out this when he saith in all thy wayes acknowledge him and he shall direct thy paths Prov. 3. 6. This also must be the meaning of Elihu in these words There is a Spirit in Man and the Inspiration of the Almighty giveth them understanding Iob 32. 8. This Voice is inward and therefore not audible or perceptible by our outward Senses but however it may prove effectual enough for to move and sway us And though as one says this secret Direction of Almighty GOD is principally seen in matters relating to the good of the Soul yet it may be also found in the great and Momentous Concerns of this life which a good Man that fears GOD and begs his Direction shall very often if not at all times find I hope none will be so injurious as to think I intend to countenance or authorise those who father horrid impieties and most impertinent extravagancies upon GOD pretending they are carried thereto by a secret impulse of the Spirit I know and would have every one to assure himself that God is never the author of what is evil foolish or ridiculous whatever comes from him is worthy of him that is to say sutable to infinite Wisdom and Goodness neither doth GOD shew himself thus to any mean trivial things but in matters of serious Importance But because some have been so far out of purpose as to
Children and Servants of GOD should never be in any Danger nor ever meet with any trial no. there is no such thing promised nor must it be expected Dangers they may be in enemies they may they will nay shall have a life of perpetuall ease is no where promised nor yet an exemption from Trouble altogether yea all temporall Promises are to be interpreted cum exceptione Crucis with an attendance of Afflictions and Dangers as our Saviour intimats to us Mark 10. 30. But the thing which GOD promised to do for his Own and which all who sincerely seek him may look for is that either first he will prevent and keep off Dangers and such evils as are threatned by men or which we may have cause to fear from other things or Secondly that he will abate the Severity and Rigour of them when they come keep us from feeling too much the smart of them by sending something or other at the same time which may Ease and Comfort our Minds that we may be the better able to bear it or thirdly he will procure us a Happy Issue and outgate so that we may not altogether be swallowed up by them nay fourthly that he will even make the Evils and Mischiefs threatned inflicted to turn to our Good and to prove instrumental either to our Spirituall or our Temporal advantage That even upon this account we may have reason to rejoyce for the dayes wherein we have seen evil This is the Nature and Manner of that Defence and Protection that we must look for from GOD and to fortifie â—…ur Minds with the hopes of this he hath not only given us his Promises But laid before us several excellent examples of his Providence towards his Saints and Servants in the Disposal of their Calamities and Afflictions Thus though Abraham was in hazard by coming to the land of Canaan for being a Stranger the Inhabitants might have been jealous of him and have thought it their interest to hinder his settlement yet GOD suffered no man to do him harme With every disaster that befell Ioseph GOD granted him some comfort for he made him alwayes to find favour in the sight of those he was among Moses was exposed to perish in the waters but he ordained Pharaoh's Daughter to step in and take him up which occasioned him to get a more Liberal and noble Education than what his Parents could have given him David was often in danger both from Men and Beasts yet the LORD delivered him out of them all The three Children were cast into Nebuchadnezzar's fiery furnace but he suffered not the fire to have power upon their bodies nor was a hair of their head singed neither were their coats changed nor had the smell of the fire passed on them Dan. 3. 27. Daniel also was thrown into the Lions Den but GOD sent his Angel and shut the Lions mouths that they did him no hurt Chap. 6. 22. And this same Iacob though he was hated by his Uncle and his Sons and hotly pursued by them yet when they overtook him the LORD suffered them not to speak either good or evil against him or to do him any manner of mischief His Brother Esau also when he heard of his coming homewards came out with four hundred Men against him for to cut him and his off but when they met in steed of Fighting they kissed each other and gave mutual expressions and assurance of Kindness So that as Solomon observeth When a Man's wayes please the LORD he maketh even his enemies to be at peace with him Prov. 16. 7. that is He will either turn their Hatred into Love and their Malice into Good-will or He will so bridle their Wrath that they can do him no hurt but be oblidged to behave themselves as to the Outward part civilly Of this we have many Proofs in all Ages throughout the World but it is especially evident in the Revolution of States for in these turns of Affairs it hath been often seen that some have been preserved and suffered to live in Peace when in all Humane appearance the contrary might been expected yea was actually looked for by all because the letting them alone was so little agreeable to the inclinations and interests of those who had grasped the Power into their hands From all these therefore let us learn First when we apprehend any cause of Fear or foresee any Evil coming from whatsoever Airth it be let us I say seek GOD as Iacob did here and shelter our selves under His Protection we may indeed and ought to use Prudent and Ordinary Means but take heed that our chiefest confidence be in GOD and his Help Let us not be taken up with any thing we our selves can do or with any Refuge we may expect from others as to forget to depend upon the LORD and to call upon Him for His Aid and Assistance I will saith the Psalmist lift up mine eyes unto the Hills from whence cometh my help And that we may know what Hills these were he meant of he addeth my help cometh from the LORD which made Heaven and Earth Psal. 121. 1 2. If thou wilt run to the LORD he will certainly keep thee other Keepers may fail thee or they may be asleep when thine Enemy comes upon thee as Abner was and all the Host with him when David stole in upon Saul But if GOD keep thee thy Keeper will not slumber Behold saith the Psalmist He that keepeth Israel shall neither slumber nor sleep in the forecited place Secondly Let us consider whither we enjoy any Safety have we escaped any Dangers and Evils which were threatned us Are the Storms and Clouds dispelled which we feared Do we at present enjoy any Ease and Quiet If so we may learn from what hath been said whom we are obliged to for this and whom we must thank even GOD for He and none other is the Author of all this For whoever or whatever were the immediat Instruments He was the Supreme Cause and Director Owest thou any thing to the Favour and Good will of Men It is he and he only who turns their Hearts towards thee it is GOD who Ordered and Contrived all these Favourable Circumstances which occasion thy present Peace and Safety It is the LORD who is thy Keeper He is thy Shade upon thy Right Hand and therefore see that thou do acknowledge it by Rendering Him thy Hearty thanks and ascribing the Praise of all to his Almighty Power and Goodness and take heed lest your unthankfulness make him who hath hitherto been thy Friend to turn thy Foe and to give thee up to the will of thine Enemies Thirdly and lastly Doth any man want Peace Hath his life been still full of disquiet and trouble Wants he the Hearts and Good will of those he lives among Where ever he goeth and whatever he doth doth he still find Enemies and Persons who bear him Malice and Ill will Doth one Cross and Danger come
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
to discuss the doubts which may arise from the consideration of that unequal and as it would seem unjust disposal of Men besides other things which may be instanced And without the help of Revelation all that can be known of GOD by meer Nature will not be effectual to counterpoise the corruption of our Natures and to restrain us from following Sensual and Brutish appetites which being cherished drown all sense of GOD and cast out all Fear and Regard for Him As Faith in the Divine Revelations of the Scripture is requisite to qualifie us for being Worshippers of the True GOD So in the next place it is necessarie that we adore the God-head according to that Incomprehensible Mysterie of the Trinity Reason and Scripture both teach That there is but One True GOD For it is impossible there can be more then One supreme Infinite Beeing But though Reason do not yet Scripture doth declare as plainly and clearly as it doth any thing that in the Unity of the God-head there are a Trinity of the Persons viz. the Father the Son and the Holy Ghost each of which is proposed to us as the due Object of all Divine Adoration therefore who do not adore all three and all three as one God doth not adore the true God For the true God is this Trinitie of Persons as he hath plainly manifested Himself and manifested it for this end that he may be so worshipped and acknowledged by men That the Trinitie is not contained within that Idea of God which we have by Nature will not excuse the disbelief thereof when clearly revealed as I suppose every one will find who layeth aside their prejudice We are as much oblidged to believe the word of God as the dictats of our own Reason and when Men will not believe God's word because their Reason cannot fathom the depth of it nor easilie conceive the truth thereof as in the present case then they make an Idol of their Reason and may be said rather to adore it then GOD Seing they will not acknowledge him according to what he really is in himselâ—… which he hath also plainlie declared but according to the appearance of their own Imaginations If the nature and essence of God agree with their sentiments they are very ready to own and acknowledge him but if it differ in any thing from these then they are Stubborn and Refractory Which I may fitly compare to those who make a nice distinction betwixt the name and Authority of the King and his person the King's Authority they profess to regard as much as any but however they are still Plotting and Rebelling against His Person If one should take away Omnipotency from God all would acknowledg that it is not God reallie but a fantome of his own devising which he pays worship too For that is no God which is not Omnipotent Now he doth the same who removes Veracitie from God for Truth as properly belongs to him as Power And therefore as the consideration of God's Omnipotencie doth oblidge us to believe that he can work not only above what we our selves can doe but beyond our conception for all things must be possible to him so the consideration of his Veracity oblidgeth us no less to believe all to be true which he speaks and declares though our reason cannot comprehend it If God had pleased he might have made the mystery of the Trinity and the other Mysteries of the Gospel more intelligible But then he would have wanted the homage and acknowledgement which is due from our understandings which the Scripture calls the Obedience of Faith and which is no less reasonable then the obedience of the will and actions He who doth not submit his will to the laws of God cannot be said to own him or his Authority Neither he who refuseth to yeeld His judgement to God to be informed by him And the withdrawing the submiâ—…on of our understandings will not be excused by paying the obedience of our wills for one duty will not make up the breach of another which is as necessary of it self Hence it is that Faith is so much spoken of in Scripture and made so necessary a duty to the being accounted Righteous before God and therefore also it is that Abraham is proposed for our Patern who against hope believed in hope for being not weak in Faith he staggered not at the Promise of God through unbelief but was strong in Faith giving glory to God being fully perswaded that what he had Promised he was able also to perform and therefore it was imputed to him for righteousness Now saith the Scripture it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we likewise believe By this rule Socinians and Quakers will be cut off from the pretences of Worshipping the true God for as much Reason as the one sets up for and for as great Pietie as the other endeavours to make a shew of Thirdly that the True GOD may be our GOD it is absolutly necessarie that we pay all divine worship to Him alone and not share it among others besides him for seing there is but One GOD therefore to have more Objects of divine Worship is to be guilty of Idolatrie and Idolatrie and the worship of the true GOD cannot agree together It is certain that GOD will not accept of their worship who pay the same adoration to others besides him Therefore the First command which He gave to his People of old was this Thou shalt have no other Gods before ME. Intimating thereby that the very foundation of true Religion and the very first thing to be done in the Acknowledgment of the true God is to resolve to Worship him only according to what our Saviour saith thou shalt Worship the LORD thy GOD and him only shalt thou serve Matth 4 10. This Ioshua understood well and laid plainly before the Children of Israel in his last solemn speech to them wherein he endeavoured to reclaime them from Idolatrous practices that is the paying divine respect to any other besides the True GOD by shewing the absurdity thereof and its inconsistencie with the Worship and service of the true GOD for having bidden them choose whom they would serve lest they might have thought that they could well enough both serve Him who had done so much for them and others besides he roundly tells them ye cannot serve the Lord for he is an holy God he is a Iealous God He will not forgive your transgressions nor your sins if ye foresake the Lord and serve strange gods then he will turn and do you hurt and consume you after that he hath done you good And when the People expressed their resolution to serve the LORD that they might give a true Testimonie thereof he said to them Now therefore put away the strange gods which are among you and incline your heart unto the LORD GOD of Israel
Ioshua 24. Some perhaps will say that these Passages of Scripture do only strike against plurality of gods or the Worshipping of false gods with a neglect or contempt of the True or the Substituting any in his Room but not at all against the Worshipping of Subordinate Beeings while one Supreme LORD and GOD the Creator of all things is owned and worshipped But to this it is answered that certainly all is to be included in the Prohibition which derogates from the Glory of the True GOD and is inconsistent with the Worship and Service due to Him and therefore among other things this of paying Divine Worship to any besides For who doth this does not Glorify GOD as GOD nor acknowledge that Infinit distance which is betwixt him and all other Beeings They are guilty of Lese Majesty and commit Treason against the Person of GOD who either level Him with others or exalt others to a parity with him and yet this is done when GOD is not Honoured above others and that Creatures are honoured with all the Acts of Worship and Testimonies of respect proper to the Creator In the Scripture a Covetous man is called an Idolater not that he sets up his Money as an Idol falls down before it makes Prayers and counts it his Creator but because it enhanceth his Affections is the Ground of his Confidence and that he cannot be more earnest to Please GOD then he is to get Money and keep it Now is he not much more an Idolater who designedly and of set purpose payes all that homage and Worship to others which he owes only to GOD is not this to return to the Idolatry of the Gentiles for their Crime was that they did service unto them which by nature are no Gods as St Paul tells us Gal. 4. 8. And in that he saith they did it when they knew not GOD it clearly implies that they who know him aright as the Gospel manifests him ought not to do it otherwise they walk contrary to the Gospel and dishonour GOD. To guard men against this crime God hath in Scripture declar'd himself a Iealous God like a Iealous Husband who cannot suffer with patience the least appearance of dishonesty in his wife or any the least inclination to strange embraces And indeed as a Woman would be guiltie of Adulterie though she did not quite abandon her husband if she did but prostitute her self to another and entertain him with the affection and kindness due to her own husband So they are guilty of Spiritual whorrdom and adulterie who honour with divine worship any besides the true God though they do not cast him off As the Husband is not content unless he have his wife's whole heart and intire affection so neither is God unless those who pretend to worship him do it without reserving any homage or service for another And as she comes at last to have her heart wholly enstranged from her husband who hath been too familiar with another So they who allow themselves to perform Divine Homage and service to creatures are at last altogether alienated from the Creator when men are drawn to worship any other then God they prove wholly forgetfull of him they let those whom they intended at first only to be Co-partners to turn absolut Proprietors of their hearts and service Wherefore who would take the Lord to be their God must resolve to devote themselves intirely to him and to have none other beside him Lastly who would worship the true GOD and have their service find acceptance with him as they must not dishonour God by giving him Co-partners so they must not make their adress to him by the means of Images or such sensible or external objects but must direct their worship immediatly to God himself without application to any other thing for the conveyance of their worship for this he hath expresly forbidden and that worship which he hath forbidden and declared his displeasure with can never be said to terminate in him That He hath forbidden it is evident from the second Commandement where all sort of similitude and resemblances are discharged And that there is forbidden not only Images and similitudes design'd for honour of false Gods but even also such as might be intended for the honour of the true GOD appears clearly from Deut 4. 15. where Moses saith take ye good heed unto your selves for ye saw no manner of similitude on the day the Lord spake unto you in Horeb out of the midst of the fire least ye corrupt your selves and make you a graven image the similitude of any figure the likeness of Male or Female the likeness of any beast that is on the Earth the likeness of any winged foul that flieth in the Air the likeness of any thing that creepeth on the Ground the likeness of any Fish that is in the Waters beneath the earth and least thou lift thine eyes up to Heaven and when thou seest the Sun and the Moon and the Stars even all the Host of Heaven should be driven to worship and serve them In this passage not only particular Resemblances but all kinde of similitude whatsoever with a design to worship it is absolutely forbidden So that there is not the least shadow of pretence for the thinking any lawfull to be made use of And that God not only prohibits the use and worship of Images themselves and for themselves that is to say when the worship is made to terminat in the Image or materiall object it self but also when the same is used as a means of honouring and worshipping God is clear both from the due consideration of what hath been already said and likewise from the instances of the Golden Calf which Aaron made and the two Calves in Dan and Bethel which Ieroboam set up For they who worshipped these Calves were not so gross as to terminate their worship in the Calves themselves but used only the Calves to stir up their remembrance of the true God and their devotion for him as appears by their saying these be thy Gods O Israel which brought thee up out of land of Egypt Exod. 32. 4. 1 Kings 12 28. The reason why God discharg'd the worshipping of him by Images and external Resemblances or any kind of visible objects and which makes this still unlawfull is because it is a very improper and disagreable thing in it self and that which begets dishonourable thoughts of God and which seldom or never faileth to make men guilty of the grossest Idolatrie What an improper and unsutable thing is it to studie to make him visible who by nature cannot be seen and by materiall and corruptible things to represent him who is Spirituall and Incorruptible nothing which we can make or fancie bears any proportion to God neither hath any resemblance of him the glory of the best and chiefest creatures is far below the glory of God and therefore it would be but a dishonouring of him to Resemble him to them
145. 10. c Thus it appears that the observing of GOD'S wayes and works makes a great part of his Worship and that hereby we do truely acknowledge him to be what he is not only of great Majesty but also a GOD of Infinite Wisdom and Power Because by so doing we declare that He does nothing in Vain nothing that is not infinitly Worthy of our most Serious Consideration and that our thoughts can never be better imployed them in the Contemplation of what he hath done and dayly doth in the World Let us therefore frequently betake our selves to the Contemplation of GOD ' S Works both of Nature and Providence Let us sit down and seriously and devoutly consider them and Admire and Adore that Wisdom Power and Goodnesse which appears in them It will become us to take notice how manifold the works of the LORD are and in what Wisdom he hath made them all How he hath reared up this vast fabrick of the World out of nothing and Wonderfully beautified adorned it How he hath stretched out the Heavens like a curtain and in them hath set a Tabernacle for the Sun which is as a bridegroom coming out of his chamber and rejoyceth as a strong man to run a race whose going forth is from the end of the Heaven and his circuit to the ends of it and there is nothing hid from the heat thereof What a wise and admirable contrivance is the Scituation and Motion of the Sun whereby all the parts of the world are equally enlightned For what any part wants at one time it hath at another those places which are longest without the Sun have him also longest with them so that his Presence alwayes equals his Absence And the dispensing his presence thus differently is much more usefull and convenient then if it had been otherwise it is visibly better that the Sun moves now betwixt the two Tropicks not in a straight or direct Line then if it had rolled regularly upon the Equator for then those under the Line or near it would have had all the Advantage and his influence upon the rest of the World would have been very faint like to that in March and September which is not sufficient to produce and ripen the various fruits of the Earth which are usefull both for our Support and Pleasure But when we have our eyes lifted up to the Heavens the Sun is not all which is worthy to be observed there we ought likewise to consider the Moon which GOD hath appointed for the Distinguishing Seasons and hath placed as a Lamp to give light in the night that those whose necessities call to travell then may be derected and see their way We ought to view the Stars also these admirable Embellishments of the Heavenly Frame which we have reason to think vastly bigg beyond their appearance else how would they be seen at such a distance And seeing Reason teacheth them to be so great in quantity and that our eyes shew them to be many in number and Art yet farr more we 〈◊〉 well conclude that the work of GODS Creation is great magnificent above the reach of our Apprehensions And therefore it may fill us with wonder and astonishment that GOD should take such notice of Man who bears so small a proportion to the rest of the Creation When I consider the Heavens saith David the work of thy Fingers the Moon and the Stars which thou hast ordained Lord what is man that thou art mindfull of him Or the Son of Man that thou visitest him Psalm 8. 3. 4. The Earth is to the rest of the World as a point to a great glob or a grain of sand to a high mountain and yet it affords many instances both of the Wisdom and Power of GOD. It hangs upon nothing as Iob speaks and yet as the Psalmist hath observed he hath so laid the Foundations thereof that it cannot be removed for ever the Earth is ordained a Temporary abode for Man and it is made most usefull and convenient for it affords not only Necessaries but Comforts it yelds not only Food to sustain our Life but also pleasures to affect our fenses there are proper objects to every appetite and things sutable to all the ends and purposes of our Present Condition Every place gives the necessaries of Life and what is else desireable is wisely 〈◊〉 so that they who live in the severall parts of the world may be engaged to entertain mutual Commerce together Though the State of things be not now as 't was at the beginning because sin hath altered the order and beauty of them by reason thereof every creature groaneth and travelleth with pain yet we may easily discern that GOD designed us all content and satisfaction even here below For with what variety of delights hath he replenished this world What a multitude of living Creatures of diverse kinds hath he put therein for our use and service And how wisely are they all disposed The Cattel go upon the mountains the wild beasts-lodge in Forests Fowls nest in Trees the high hills are a refuge for Goats and the rocks for the Coneys And though our sins do provock GOD to turn the earth into a barren Wilderness yet he still visits and watereth it and greatly enricheth it he Watereth the ridges thereof abundantly and setteth the furrows thereof he maketh it soft with showers blesseth the springing thereof He crowns the Year with his Goodness and his paths drop Fatness they Drop upon the Pastures of the Wilderness and the little hills rejoyce on every side the Pastures are cloathed with flocks and the valleys also are covered with Corn. He causeth grasse to grow for the Cattel and Herb for the service of Man that he may bring forth food out of the Earth and and Wine that maketh glad the heart of Man and Oyl to make his face to shine and bread which strengthneâ—…h Mans heart The earth is full of the Riches of the LORD so is the great and wide Sea wherein are things creeping innumerable both small and great Beasts who herd together in Companies as well as those upon the Land at their appointed Moneths and Seasons they ascend from the bottom of the Deep and walk upon the Surface of the Waters that they may be catcht by the Children of Men to serve for Food and other necessaries There goe the Ships there is that Leviathan whom GOD hath made to play therein By his neesings a light doth shine and his eyes are like the eye lids of the Morning out of his mouth go burning lamps and sparks of fire leap out out of his nostrils go smoke as out of a seething Pot or Cauldron He maketh the deep to boyle like a Pot and the Sea to be as a Pot of Oyntment he maketh a path to shine after him so that one would think the Deep to be hoarâ—… Upon the Earth there is not his like so that one may be cast down at
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
GOD Gen 3. 8. And after the Fall 't is certain that there was a Particular place set apart for the Worship of GOD whither Abel and Cain brought their sacrifices Noah came no sooner forth of the Arke but he built an Altar to the LORD and in like manner we read of all the Patriarchs that where ever they sojourned they built Altars which were usually ranged about either with Trees or Stones where they and their Family Worshipped GOD and performed all their Solemn Acts of devotion their wandring course of Life would not allow them better the Tabernacle which Moses pitched in the Wilderness was the first house of GOD we read of which was covered and adorned with Art and it was followed and imitated by that magnificent Tempâ—…e which which Soloman built Where all who lived at Ierusalem and near it resorted for the Worshipping of GOD and whither all the Males even in the remotest parts of the Kingdom were oblidged to come up at least thrice a year But though 't was not lawfull to offer Sacrifice except in that one place yet there was every where besides both in Towns and Villages in the Cities and open Fields Synagogues and Oratories where people came to Pray to GOD and to joine with others in His Worship and to be instructed in His will Of Synagogues there are frequent mention in the New Testament and by severall things it may be collected that there were of them during the first Temple but of Oratories or places for Prayer we read not so often yet they be sometimes spoken of as particularly Luke 6. 12. where it is said our Saviour weâ—…t into a mountain to pray and continued all night in Prayer to GOD but the Original will rather bear in the House or Place of Prayer So likewise Acts 16. 13. 't is said of Paul and others that were with him being come to Philippi of Macedonia they went on the Sabbath day out of the city by a River side where Prayer was wont to be made or where there was an usuall Oratorâ—… Thâ—…s it is certain that 't was frequent every where and in every Nation to consecrate and sâ—…t a part Places and Houses for the Worship and Service of GOD 't is well conjectured by the Learned Mr. Mede from Iosh 22. 16. that these Lands and Countries were reputed unclean where there was no such Consecrate or Devoted Places Now whither Men had an expresse Positive Precept for the erecting houses to GOD and consecrating such places to him or if they were meerly prompted thereto by the light of Nature and the Stength of Reason it doeth not very clearly appear But however it is certain that GOD did very much approve therereof not only by allowing his most eminent Servants to continue in the use and practice of this thing but also by requiring it of them Thus GOD was so well pleased with Noahs building him an altar that 't is said he smelled a sweet savour therefrom Gen. 8. 21. and 35. 1. we have God putting Iacob in mind of the Vow which he here made and requiring him to make performance thereof in this very particular When it first came into Davids Heart to build an house unto the LORD the motion did so please GOD that he sent Nathan the Prophet to tell him that for this he would make a sure covenant with him and establish the Crown and Throne upon him and his house for ever though for reasons he would not let him build the house but deferred it to his Son Solomon 2 Sam 7. And we must not look upon Temples as a Legall Ceremonie agreeable only to the Times of the Old Testament not proper or necessary now for though GOD dwelleth not in Temples made with mens hands and that his Worship is not fixed to one particular place as 't was of old yet it 's no lesse necessary now then formerly to set a part Places and to consecrate Houses for the publick worship of GOD that hereby he may be the more solemnly acknowledg'd that his Worship may be gone about with the greater Decency Gravity and Conveniency These were the Reasons no doubt which moved Men to this Act first and their Strength and Force is as great now and as binding as ever Wherefore the Apostles and first Christians even such as was most zealous against Iudaisme did not think the use of Temples to be abolished by the Christian Law but did continue the use of them and were carefull to consecrate and set apart Churches where ever they made converts and did propagate the Gospel For though the ontward state of Christians was then but mean and though they were also lyable to many persecutions yet they wanted not Houses for that Worship and service of God which was peculiar to the Gospel This the Learned Man formerly mentioned hath made very evident and it appears clearly from 1 Cor. 11. 22. and from these salutations to particular Churches of such and such a house At first Temples and Religious Places were but mean plain and simple without any great ornament what the Patriarchs used seems to have been no other then open uncovered places set about with trees or Stones agreeable to their own way of living which was not constant or settled in any one place for they dwelt in tents only and removed from place to place There be some remainders of such kind of simple Oratories yet to be seen in many places of this Kingdome But as People became more fixt and settled and as they farther improved in art and cunning so they used to take greater pains in adorning their temples and religious houses and judg'd it to be their glory to have them Stately and magnificent David was ashamed that he himself should dwell in a house of Cedar while the Ark of the LORD was only within Curtains And GOD complained by the Prophet Haggai that the People who returned from the Captivity should have dwelt in Cieled Houses themselves while the Temple of the Lord lay wast and unrepaired The Churches of the first Christians 't is like indeed were not very fine nor could much better be expected from them if we consider the meannesse and poverty of their State and what hazards they run by offering to meet together at all They were then necessitate to content themselves with any place though it had not the conveniency and adornments which they wished but so soon as the Emperours turned Christians and that the publick exercise of the Christian Religion was allowed then Churches were every where built Stately and magnificent They did not then proceed by the scant rule of meer necessity but rendred them not only convenient for themselves but such as might speak out the greatnesse and glory of that God whom they adored And though it cannot be denyed but that there may be an excesse in adorning Churches when more is bestowed on them then on the poor which are GOD'S living Temples yet certainly to have no regard
16. 1 Thess. 5 27. And for the same Reason the rest of the Scripture ought to be read and the Church has been still in use to do so Now the main Reason hereof is not our own instruction but to do honour to GOD for as hereby we own the Scriptures to be from GOD so we solemnly acknowlege our selves bound to hear and obey his word and tye our selves to walk as it diercts us The publick Worship of GOD is not rightly performed when there is no reading of Scriptures and it is all one almost as if they were cast out of the Worship when they are only read while the People are coming to Church but not after they are mett For then the reading is only used for a divertisement to put off the time and not as a Honour or Acknowledgement due to GOD. They understand little of the Nature or end of publick Worship who would have the reading of Scripture laid aside because it can be done at home Such have more regard to their Fancy then to the true honour of GOD and do come to Church rather to feed an impertinent Curiosity and desire of Novelty then to perform a reasonable Service to GOD. Not to speak of the inability of a great many to perform this exercise in Private the reading at home makes not so much for the Honour of the Sciptures and consequently of GOD who is the Author of them Respect to the Majesty and Authority of GOD require that his Will and Pleasure be Promulgate with solemnity and heard with reverence We have an eminent Instance hereof Neh. 8. 5 6. 4thly To the reading of the Scripture was alwayes wont to be joyned Preaching on the Sabbath and other Festival-dayes as appears from the forecited places which custome the Church hath continued and it is most necessary and profitable It shews our deference to GOD and a regard for his Authority when we are willing to hear such as he hath Commissioned to inform us of his Will anent us He that heareth you said Christ to the Apostles heareth me and he that dispiseth you despiseth me and him that sent me Kings and Princes are Honoured or Affronted according as their Servants and message are received now the Ministers are Ambassadours in CHRISTS stead by whom GOD befeecheth People to be reconciled unto himself 2 Cor 5. 20. Reconciliation with God is the Errand on which Ministers are sent and seing the terms of this Reconciliation and the means by which it is wrought are set down in Scripture therefore the subject matter of preaching should be to give the sense and meaning of the Scripture and to exhort to a Complyance with what is there contained Sermons are not ordained to teach men curious things or to tickle them with fine neat speeches but to make them understand the Scriptures to instruct them in the Doctrine thereof and to stirr them up to observe the same thus Ezra preached Neh. 8. 8. And ordinarly in the primitive Church their Sermons were only Explications of such Portions of Scripture as were read in the publick Service together with an Exhortation to obey it The principal design of Preaching is to unfold the meaning of God's Word and to help men to discern the mind of the Lord revealed therein and as these are the best and most Edifying Sermons which discover this plainly and clearly so it is the duty of all to hearken diligently to these instructions and to receive them gladly It speaks out a Love to GOD when we are willing and very desirous to know his will but there is little regard for God where there is no desire to understand what he sayeth to us in and by his word But though the Priests lips should keep know ledge and that it is the peoples duty to seek the Law at his Mouth yet this is not to render the private search and study of the Scriptures useless Guides are ordained to be helps but not to take away our own sight we may find them useful though we do not put out our eyes As the Noble Bereans did we should search the Scriptures dayly whither these things we hear be true or not And this is the more necessary because we are forewarned of false Prophets Every Spirit is not to be believed none ought to be received with an implicit Faith but only the Spirit of GOD all other should be tryed before trusted And it needs be no hard task to try the truth of Doctrines if we lay aside prejudice and search the Scripture impartially A man by applying his eye narrowly especially if he hath the advantage of a Rule will soon discern whither a thing be straight or crooked and it is indeed no less easie to judge in matters necessarie to Salvation 5thly I cannot omit here what was Anciently Universally used though now turned into desuetude among us and it is the Solemn and explicite profession of the Christian Faith by a rehearsal of some Summary thereof as the Apostles or Nicene or Athanasian Creed The expresse declaration of our Faith is much both for our profite and the honour of GOD It is for the honour of GOD that we believe in GOD and in JESUS CHRIST and give our assent to all the truths of the Gospel without this faith it is impossible to please GOD unless our worship be founded on the belief of these things it is altogether unacceptable And it is not only necessary to have this Faith alwayes in our hearts but we must also sometimes openly testify it by confessing the same with our mouths as the Apostle tells us Rom 10. 9. Where he saith that if thou shalt confesse with thy mouth the LORD IESUS and shalt believe in thine he art that GOD hath raised him from the dead thou shalt be saved For with the heart man believeth unto righteousness and with the mouth confession is made unto Salvation This is also profitable for our selves for these Creeds are the Badges of Christianity which instruct us in our profession and teach us how to answer every man who asketh a reason of the hope that is in us A frequent repetition of the Creed fixeth the great Articles of our Religion in our mind brings them often to our remembrance and serves to excite us to walk worthy of the Gospel Persons of Honour are careful to behave sutably while they have the signs and badges of their Dignity and Quality upon them and sure it could not but oblidge and quicken us to study a Christian Behaviour if we frequently made a serious and solemn profession of our Faith Lastly the celebration of the LORDS Supper should frequently accompany our other acts of publick worship the Apostles with their Converts did this dayly as we read Acts 2. 42. 46. which practice continued long in the Primitive Church St. Augustine in one of his Epistles to Ianearius says 't was the custome to do so in many places The Council of Antioch condemnes such as
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