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
and his Wisdom did appoint and find out all those Favourable Circumstances which have been the occasion of they Prosperity and success and it is his Providence alone which hath prevented those many Casualities which might have devested thee of all so that if it had not been for Him thou mightest long agoe been stript naked and reduced to a piece of Bread How many have gone to Bed rich and wealthy and have awakned poor and Miserable have we not seen persons turned out of their possessions and rob'd of all their Wealth and who have not been so dealt with must ascribe it to the Goodness and Care of GOD toward them Certainly what ever Wealth or Riches Honour or Advantages any man enjoyeth is still to be considered as the Gift and Gratuity of Almightie GOD as Iacob doth here For he saith not all that I have or shall have but all that thou shalt give me Acknowledging thereby that whatsoever should accrew to him by whatsoever means would be nevertheless GOD'S doings But when I say by whatsoever means it is still to be understood of lawfull means for what cometh by unlawfull wayes as by fraud and violence c. Is not from GOD but from him who promised to our Saviour All the Kingdoms of the World if he would fall down and Worship him And though a man should give all this to the Poor and in Charitable uses it would not be accepted it would be but an abomination But to return if all be owing to the Divine bountie it is just and reasonable and our bound Duty to allot and consecrate a part to his Glory We are unworthy receivers of his Benefits if we do not thanfully acknowledge his Goodness in bestowing them and without such an acknowledgement we cannot pretend to a right or sanctified use of them For the Apostle tells us every Creature of GOD is good if it be received with thanksgiving and not otherwayes which thankfull acknowledgment must be made not only verbally by Speeches and Expressions but by real works deeds viz. by devoting a certain part of what we enjoy to such pious uses as he hath appointed As Tenements own their Land-Lords by paying their yearly rent and Subjects their Soveraigne by yeelding tribute so it is no leâ—…s our Duty to Honour GOD with our substance as Solomon enjoyneth Prov. 3. 9. It was thus to honour GOD by acknowledging him to be the LORD and Giver of all that David with the Princes and Captains of Israel made these great offerings for building the Temple of the LORD and the service of the Sanctuary which we find 1. Chron. 29. for verse 11. David saith thine O LORD is the greatness and the Power and the Glory and the Victory and the Majestie for all that is in the Heaven and Earth is thine thine is the Kingdom O LORD and thou art exalted as Head above all both Riches and Honour come of thee and thou Reignest over all and in thy hand is power and might and in thy Hand it is to make great and to give strength unto all now therefore our GOD we thank thee and praise thy Glorious Name and of thine own have we given thee Now as Reason teacheth it to be just thus to honour and acknowledge GOD by consecrating a part of our Substance to his Glory and for his use so there never was a time wherein GOD did not particularly require it In the State of Innocency there was not occasion for almes or other such pious uses as now but the tree of knowledge in the midst of the Garden was reserv'd to GOD as holy in token that he was Lord of the Garden and therefore was man cast out of Paradise and had the earth cursed for his sake because he had violated the sign of his Fealtie unto the LORD of Heaven and Earth After the fall untill the Law of Moses we do not indeed find any expresse particular precept for making such offering out of our substance to GOD but yet all holy men did it Iacob you see here vowed it and Abraham gave the tenth of his Spoil to Melchisedeck the high Priest of GOD. And though reason and the meer light of nature might teach them that something was due and proper to be given yet we cannot conjecture how they could come to condescend so generally upon such a Particular Portion without learning it by Divine revelation In the law of Moses the Tithes of all things are expresly Commanded to be payed as an acknowledgment of GOD'S being the Proprietar of the whole Earth and that men hold their possessions only by his bounty and good will therefore Deut 26. As there is a Command for paying Tithes and bringing the First Fruits as an offering unto the house of the LORD so there is set down the particular confession to be made at these Offerings in which is shewed the reason for requiring them viz That even GOD ' S Tittle to the whole land might be acknowledged and that he might thereby be moved to bless the possession thereof to them seing that they thus own him to be their LORD and GOD. Now as for the Gospel this Precept is not renewed in it and the Ceremonies of Bringing up to the house of GOD the first Fruits of our encrease and what is due out of our Substance doth not much concern us But though the Ceremonial part of this Precept be not now obligatorie yet the Moral thereof is for CHRIST hath not taken away our Obligation to these moral observances which the Honour of GOD calls for think not saith he that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil Matth. 5. 17. There is not indeed in the New Testament such frequent and particular mention of making these offerings by way of Tribute unto GOD because there we are not considered as in a Servile State by the Gospel GOD hath exalted us to the Nobler State of Friends and Children and deals with us as such which yet doth not take away our obligation from paying necessary Duties whereof the thing we are now speaking about is one And though as we have said the Devoting some portion of our Goods be not now called so by way of Tribute as from Servants or Subjects yet the thing it self is very often injoyned and inculcated viz. of Almes giving Beneficencie and Works of Charity Mercie though the phrase of giveing Almes be generally used yet it is so spoken of as to let us understand that it is a debt due unto GOD which we are unjust if we do not pay for it is usually Styled Iustice or Righteousness as Mat. 25. We must not think that GOD hath now under the Gospel quit his Right and Tittle to our Goods and Possessions or that he doth not require any acknowledgment of them from us we are much mistaken if we think so He requires this now as much as ever and therefore to this end it
thâ—…â—…nd 〈◊〉 or if they come near all they can do is to weep and waile true and certain comfort cometh only from above which a Charitable Man is sure of For Blessed is he that considereth the Poor the LORD will deliver him in time of trouble The LORD will preserve him kâ—…ep him alive and he shall be blessed upon the Earth and thou wilt not deliver him unto the will of his enemies The Lord will strengthen him upon the bed of languishing thou wilt make all his bed in his sickness Psal. 41. 1. 2. 3. If saith the Prophet Isaiah thou draw out thy Soul to the hungry and satisfy the afflicted Soul then shall thy light rise in obscurity and thy Darkness be as noon day and the LORD shall guide thee continually and satisfy thy Soul in drought and make fat thy bones and thou shalt be like a wattered Garden and like a spring of Watters whose watters fail not Isa. 58. 10 Fifthly the profite of Charity 〈◊〉 â—…rther then Earth it reacheth to Heaven and gets us an interest there 'T is true Heaven is not merited by any deed of ours we must not entertain any such thought but certainly such good Deeds are followed with Heaven happiness of the other Life How much respect GOD will have to Acts of Charity and Mercy in bestowing Heaven we may see from Mat. 25. and therefore St. Paul would 〈◊〉 â—…he Rich to do Good to be rich in good works ready to distribut willing to communicate thereby laying up in store for themselves a good foundation against the time to come that they may lay hold on Eternal Life 1 Tim 6 18. 19. Here is the greatest advantage of Charity and here we may see that the most profitable way of expending our Wealth is to lay it out upon Works of Charity For the profit of all other Works is limited to this life the good of them as to us expires with our Breath and 't is but seldom that it lasteth so long when a man dies he carries nothing away of all that he hath done otherwayes except perhaps a troubled Conscience for being imployed so much to so little purpose But the profit of good and Charitable Works accompanieth a man to the Grave nay followeth him to the othâ—… 〈◊〉 and purchaseth Friends there Friends 〈◊〉 never die and which receive and welcome him to their everlasting Habitations And seeing it is so what senselesness is it to neglect Charity How much do they sit in their own light who give not all diligence to abound in Good Works nill we will we we must remove hence here we cannot stay alwayes sometime or other we will be forced to pack to another World and should we not then before hand secure a Habitation and Endeavour that it may be well with us there if we were to be banished this Kingdom or saw any necessity of leaving it we Would take care to Transport our goods whither we intended to take up our residence or we would make money of them and carry bills thither that we may have wherewith to sustain and comfort our selves Now what madness is it not to be as provident for our Souls as for our Bodies why do we not distribute our Goods to the use of the Poor and needy that we may have Treasures in Heaven And that when this Earthly tabernacle is dissolved we may be lodged in glorious and Eternal mansions 'T is strange to see how fond Men are upon Possessions here below they will give all they are Worth nay contract for more though it Make their Life burdensome to get an Heritage upon Earth notwithstanding they are perswaded that they cannot abide with it Now a Purchase iu Heaven may be had easilier it needs not all nor half nor the Fourth part of our goods to this a Tenth part Devotely disposed will do the businesse And is it not Wisdom then to lay out money rather upon this which may be had so easily which is best in it self which is of Eternal Advantage A Charitable Person of all others is the Wisest and Happiest for he both enjoyeth the good things of this present life and also has the better things of the Life to Come reserved for him 6ly The profite of Charity is not confined to the Persons of the Charitable Man it descendeth to his children it entails a Blessing upon his Posterity and it goeth well with them for his sake His seed shall be mighty upon Earth the generation of the upright shall be blessed Wealth and Riches shall be in his house For such as be blessed of him shall inherite the Earth and they that be cursed of him shall be cut off All Parents that are noâ—… unnaturall wish their Children well and desire they may have wherewith to live honestly in the World after themselves are gone now the best course for this is to be Charitable for Charity secures to them the Favour of GOD and the Providence of the Almighty which is the Chiefest Treasure this makes GOD their Tutor and Curator who is best abâ—…e to manage their interest and without him others can do but little How many have left great Summes behind them and much riches whose Childrâ—…n have been Vagabounds running up and down Seeking Bread The Blessing of the LORD is the best Inheritance 'T is the best Portion Parents can leave their Children and Charitable Persons may bequeath it confidently The bountiful Man needs not be troubled that he hath Little to leave among his Children for GOD will Blesse that little and make it sufficient A little that a righteous man hath is better then the riches of many wicked Psal 37. 16. That is it goeth farther doth more good and is more profitable for the Owners And though he hath no means at all to bestow yet he has no Reason to vex himself upon that account For GOD will then surely â—…e their Provisor GOD will repay to his Children what he lent to the Poor I have been young saith the Psalmist and now aâ—… Old yet I have not seen the righteous forsaken Nor his Seed begging Bread Psalm 37. 25. I shall not say no instance to the contrary can be shewed but truely I believe very few let Men look abroad the World observe themselves and ask at others and they shall find it generally true that the Children of the Good and Merciful have mett with singular Providences do not therefore excuse thy self from Charitable Deeds because thou hast a numerous Family and many Children this is but to mock GOD and deceive thy self Thou should rather take Pity on the Poor that mercy and compassion may be shewed to thine that when Father and Mother forsake thy Children the LORD may take them up What would People say or do if they were in the Widow of Zareptha's Circumstance who had not a cake but an handful of Meal in a Barrel and a little Oile in a cruse and that too in the dayes of great Famine
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
fixed Staâ—…ion in this World but are either by their â—…hoice willingly or through necessity changing their Habitations and Imployments When we think our selves most secure and are building to our selves Houses and Tabernacles of Residence hoping that here we shall fix and settle behold presently some thing or other occurs which defeats our Design and alters our Purpose and constrains us to make Tryal of some State and Condition we little thought upon And thus all Men almost from their own Experience may say that their Life and Condition heâ—…e is like that of a Traveller and Pilgrime But however true it hold in a Literal sense it is alwayes Morally true that Man while upon Earth is but a Sojourner and Stranger whatever be his Lot and Portion For first GOD hath not intended us a Sure and Lasting Abode here he hath resolved not to suffer us to make any long or considerable stay on the Earth he designs only that we should take a short view of things take a turn or two and then remove hence Man's Life here is but of few dayes even those who attain to the greatest number of years their life if compared to Eternity is but a span-long and seeing that thus we have but so short and so uncertain Possession of this World our stay therein cannot be counted other then a Sojourning It cannot be said properly that we dwell here but only that we lodge For we are not true Inhabitants but only way-faring Men who take a Nights Lodging and afterwards are gone We can call no place here our Home we never go Home till we descend into the Grave and pass over into the other World that is our Home because there is no changing of it nor flitting from it Secondly As we are to account our selves Sojourners because our Life is short so Strangers because of the want of an agreeable Habitation All Creatures have a proper Element whither also their Natural Propensitie inclines them that is the Proper and Natural Element of any Beeing which is suitable to its Nature and Quality and where it finds Rest and Ease but on the contrary that is Improper and Unnatural which agrees not with its Disposition and where it lives with Difficultie and in much pain Thus the Air is an improper Element for Fishes as the Water for Fowls and Terrestrial Creatures and consequently this World is not the proper place and habitation of Spirits and Rational Beings And therefore also not of Men seeing we are of this Order by our better part The Creatures to be met with here below are not capable of Converse with us and all the Delights and Enjoyments here can only gratifie the Body and be profitable for chearing those frail Tabernacles we carry about with us But 't is little service they can do the Soul and therefore however proper these lower Regions may be for Bodies yet certainly our Souls soar higher and aspire after a Happiness beyond what is to be found here Wherefore whiles we are upon Earth we may be truely called Exiles and said to suffer Banishment for Heaven only is our Native Sâ—…yle it is in yonder Regions above that we can only expect to find a sutable Habitation and abode The very Heathens had this Sentiment they accounted their Stay here a perfect banishment and esteemed the Body the Prison which detained the Soul from its Native Countrey So Anexagoras being asked whither he had any Care or Concernments for his Countrey because he troubled not himself with the Publick Affairs and Transactions His answer was GOD forbid that it should be otherwise indeed my mind is greatly towards my Countrey pointing with his finger to Heaven That is a Man's Home where his Friends and Relations live where his Wealth and Estate and the Possessions wherein his Happiness lyes are reserved where his Heart and Affections are placed And so Heaven is and should be only our Home Thither should we aim for our Souls are descended thence there GOD our Father liveth and IESUS CHRIST our elder Brother and Angels and Seraphims and the Spirits of just Men made perfect our Friends and Companions and Fellow-Citizens and there be the Treasures of our Happiness That Good which our Souls crave and seek after is shut up there and no where else This World affords no perfect Contentment or true solid Happiness All we can expect here is some little Refreshing to keep us from Fainting and Languishing This World is an Inne too narrow and scanty for to give Satisfactorie ease and fulness this is only to be looked for when we come to our Fathers house where there are many Mansions and all Richly and well Furnished In his Presence there is fulness of joy and at his Right Hand there are Rivers of Pleasures for evermore Psal. 16. 11. This Earthly Canaan which was here promised to Iacob was a type of Heaven and given as a Pledge thereof It is not to be doubted but that the Patriarch had a prospect beyond the Land wherein he was though it was the pleasantest upon Earth he had already tasted these Delights which Canaan upon Earth afforded and albeit they were good enough of their kind yet he could not but be sensible that they were far short of of satisfying the Appetite of the Soul And that therefore there was something to be desired more then what is to be found even in the best Countrey here Iacob had certainly the best and most vertuous Education of any in the World he was preserved from Vice and Immorality which render Men brutish and so enfeeble their Minds that they can Dream of nothing but what savours of the Flesh he was early taught all Natural Wisdom and Knowledge and Instructed also in things which Natural light could not reach to And therefore he certainly knew and was persawded that there was something within him besides Flesh and Bones even a Divine Soul capable of and designed for a more noble kind of Life then what Man enjoyes at present Because the Promises made to the Patriarchs expressed in Scripture are Temporal we must not from thence conclude that they had no other Spiritual Eternal Blessings were Vailed under these and might perhaps also be Promised a part though they be not particularly mentioned No doubt more was Revealed to them then what we have an account of but what is written was only necessarie to be known to us for the pointing out of the Messias It is very unreasonable to think that they who were so Dearly Beloved of GOD Honoured with many Particular Revelations and whose Wisdom and Vertue was more then Ordinary I say it is unreasonable to think that they were left ignorant of a future state Such a thought is injurious to the Love of GOD and also inconsistent with that Character they deserve as questionless they had a Curiosity to know whither there was another better life hereafter So GOD would not refuse to satisfie the same it being very Laudable and
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
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
or to set up them as Images of him To whom saith the Prophet will ye liken GOD or what likeness will ye compare unto him Who hath measured the waters in the hollow of his hand and metted out the Heaven with his span and comprehended the dust of the Earth in a measure and weighed the mountains in seales and the hills in a Ballance He sitteth upon the circle of the earth and the Inhabitants thereof are before him as grashoppers he stretcheth out the Heavens as a Curtain and spreadeth them as a tent to dwell in By what figures and similitudes then can he be represented As St. Paul saith we ought not to think that the God-head is like unto Gold or Silver or Stone graven by Art and Mans device And as there is no truth in these resemblances which men make of GOD so by making them they dishonour GOD and occasion people to intertain mean and dishonourable thoughts of Him they who set up visible representations of the Deity are said to have changed the Glory of the Incorruptible GOD and thereby also the true dread of God came to be taken away from among men For by the meannesse and foolishness of Images men came to despise the Deity which they represented as some of the wiser and sober Heathens have observed Farther the use of Images is attended with the grossest Idolatrie For who are accustom'd to Worship them fancie something of Divinity in them for they think good luck attends them and that it bods ill when they want them as appears by Micah's speech to those who stole away his Images ye have taken away my Gods which I made and what have I more But though one should never be so Cautious in the use of Images and guard never so well against these abuses of them yet certainly it is not lawfull to have them with a Design to Worship them seing GOD hath expresly forbidden it and that he hath declared he will not own that Worship which is given in and by an Image or any visible form and representation Now by the two last Particulars it doth easily appear how corrupt the Church of Rome is and how much guilty of Idolatry for though that Church profess the knowledge of the One true GOD yet She both hath other Gods besides whom She Worshippeth and also Worshipped the True GOD for the most part in that way which he hath expresly discharg'd and which by his word we are assured he will not own First the Church of Rome holdeth other GODS besides the True for I may well call these People's Gods to whom they pay'd Divine Homage and Worship And so Angels the Blessed Virgin and other departed Saints Crucifixes Images the Host or consecrated Bread and other Reliques are Gods to the Papists for they pay to them Divine worship and Service even all that is usual to be payed to the true GOD himself they fall down before them make Prayers and Vows unto them Sacrifice and burn Incense build Temples and keep Festivals in honour of them and in a Word there is scarce any Testimonie of respect payed to GOD himself which is not also given to them and the service of these is very little if any thing different from the service of GOD. Certainly some few subtile Distinctions which of late they have set up will not put any essentiall difference betwixt the Worship of GOD and the Worship of these other persons and things so long as they are the same upon the matter Nay though I should say that they served these more then GOD I would not calumniat them I would but speak the truth For they pray oftner to the Saints particularlie to the Virgin Mary then they do to GOD She hath ten Aves for a every Pater Noster there be more Temples built to Her and the other Saints and many more dayes kept to their Memory then what are consecrat for the Honour of GOD their Altars and Shrines are more frequented and greater offerings made at them and by many instances it might be made appear that greate Priviledges as Indulgences c are bestowed by the Pope for their devotion to the Virgin and other Saints then for the acknowledgement of GOD and of JESUS CHRIST Thus what St. Paul said of the Gentiles is applicable to them even that they Worship and serve the creature more then the Creator who is Blessed for ever These practises are so palpably Idolatrous so contrary to GODS word and so inconsistant with the honour and worship due to Almighty GOD that it is a Wonder indeed how men who pretend to Learning and Reason should go about to excuse them They are so gross that the very Ignorant Vulgar could discern them if they were allowed the use of the Light But alas poor People they are therefore Industriously keept in the dark and the word of GOD is hid from them which would teach them the Haynous abomination of these things and how highly displeasing they are to GOD. How little these Practises of the Papists in Worshipping of Angels the Virgin Mary departed Saints c are to be justified yea how much to be abominated will presenty appear by considering the ground they are built on and the reason pretended for the defence of them First That whereon all Saints and Angel-Worship is founded is the Supposition that they are Agents and Mediatours betwixt GOD and Man by whose moyen and Meanes both Temporal and Spiritual good things are dispensed Remove but this supposition and the the whole frame of this Service will fall and prove an idle ridiculous foppery Now as to this first we say it is the same pretence which the Heathens made for the Worshipping of their severall Deities as doth clearly appear from their Writings for we must not think that they believed all whom they Worshipped to be Gods in the strictest sense of the word No indeed they believed but One Supreme LORD One real GOD who created and ruled all whom therefore they called the Father of Gods and Men. But besides him they held several others to whom they gave the name of Gods not that they thought them Uncreated and not Subordinat to the great GOD but because they were superiour to Man by their Nature and made use of by the Great GOD in the Government of the world and the disposal of Humane Affairs Not having right apprehensions of the infinite nature of GOD they thought that he either could not or that it was below him to superintend all things himself but that he did all things by the intercourse of these Inferiour Deities to each of whom they assign'd Particular offices giving to one the charge of the Earth to another the Sea to a third Fire some they appointed to be the Guardians of Cities and whole Countreys others of particular Men and some were set over Beasts in a word there was no Art nor Trade nor Disease incident to Man or Beast nor Passion nor Vertue nor Vice which
well done as the seeking of Prayers of those upon Earth To which it may be replyed first that what is alledged is not true 2. That it will not excuse this worship nor free it from Idolatry First the thing alledg'd in the excuse of Saint and Angel worship is not true For besides the building of Temples the erecting of Altars offering up to them Christ in the sacrifice of the Mass which without the most violent stretching cannot be interpret a desiring them only to pray for them I say besides this there is nothing more evident then that their Prayers to Saints is put up in as express terms as they should be to GOD Almighty and it is impossible for any to address themselves to GOD more humbly and devoutly then they doe Particularlie to B Virgin or to speak more highly of God then they do of her or to attribute more to the One then to the Other or to Petition the greatest Graces in more plain and direct Terms as appears from many Instances in that office of B M Authorized by Pope Paul 5. There She is called the Queen of Heaven the most Glorious Lady which is exalted above the Heavens and in that Hymn which begins Ave Maris stella they bespeak her thus Hail â—…ou the Seas bright Star Who God's pure Mother are Offenders bonds unbind Give light unto the Blind Our evils clean disband All good for us demand Do like a Mother bear Our Prayers up to His ear O singularly chaste Whose meekness all surpast Our sins from us exil d Render us chaste and mild Grant that our life be pure c. This as it is the sense of that Hymn so it is their own Translation as may be seen in that English Manual of Prayers Printed at Edinburgh this year 1685. though it bear the name of Paris See pag 76. and least the citation of forreign or old Books may be discredited we shal produce some passages of this Book which is lately emitted by themselves and which the Curious may easily get a sight of pag 81. in a Prayer to the Virgin after very high titles they pray be thou with me in all my troubles and afflictions and in the hour of my death receive I beseech thee my Soul and offer it to thy sweet Son IESUS that for thy sake he may accept of it and place it among the Quire of Celestial Spirits And page 85. in the Hymn Memento Rerum Conditor Blest Mary pre ordain'd to be Mother of Grace and Clemency Defend us from our mortal foe Receive us when from hence we goe And every where throughout the book they speak to her and of her as if she were a Goddesse in the strictest sense But not only they pray thus directly to the blessed Virgin but to Angels and other Saints as may be seen there The Prayer to the Guardian Angel is O Angel of God to whose holy care I am committed by the Supernal Piety illumnat defend and govern me this day in all my thoughts words and actions pag 18. And as they sometimes bid the Saints only pray for them so at other times they desire GOD to interceed with the Saints Thus O Lord we beseech thee that all thy Saints may every where help us and while wee reverently celebrate their merits we may feel their Patronages pag. 52. and pag. 108. they amply recommend their souls into the hands of the Saints Angels and Patriarchs that not only by their intercession but by their assistance they may be delivered from the Prince of darknesse and from all dreadfull torments And if they intended no more in the Worship of the Virgin other Saints why was that book condemn'd which was printed at Cullein for the rectifying these abuses which had crept in into the worship of the Virgin Mary as if the Author had been guilty of Impiety against the Scriptures the Virgin the Saints c. And on the other hand why was the book of F. CRASSET allowed and Authorized by the Provincial and the Arch-Bishop of Paris to be published Anno 1679 wherein as an Antidote against the poyson of the former all is re-established which the most shameless Adâ—…rers of the Virgin ever asserted that an Almighty power in Heaven and Earth belongs to her that nothing is impossible to her that she can save those who are ready to perish that she comes to the Tribunal of God not as a Servant to intreat her Lord but as a Mother which may command Her Son pag. 28. Thus by what hath been said and an hundred moe instances which might have been given did we not fear to be tedious it appears that the Papists do more then pray to the Saints to pray for them And that this alledgance is meerly a blind whereby they may the more easily deceive such as are not yet fully disposed to receive the whole Saint-worship in gross But 2lâ—… though this were true it will not excuse nor free those who thus worship Saints and Angels from Idolatry 1. Because even this much cannot be done without ascribing to them the peculiar properties of God as Omnipresence Omniscience and the knowledge of mens hearts and secret thoughts If the Saints do not neither can hear us it s a vain thing to pray to them and they cannot be supposed to hear the prayers which are put up every where througout the World unless they be made every where present or so Omniscient as to know whatsoever is done or said upon the earth Which to say of them is reallie to make them Gods for the Scripture and Reason both appropriate these things to GOD only Thou even thou onely saith Solomon knowes the hearts of all the children of Men 1 Kings 8. 39 And it is One of the proofs we give of the Deitie of CHRIST that he saith of himself I am he which searchest the reins and hearts Rev 2 23. Which would not be sufficient if any other could know these save GOD only Therefore there is a great difference betwixt the praying to departed Saints in particular and the seeking the assistance of good mens prayers upon earth For there is a free entercourse between us and our fellow Christians here but there is no means of Communication with departed Saints and Angels who by their Nature are finiee and so confined to one particular place which makes it a very Improper and Absurd thing to call upon them every where â—…ly the seeking the Mediation and Intercession of the Saints and Angels so much and the laying stress upon it is Idolatrie in respect of CHRIST For it is a robbing him of his Prerogative and the cloathing others with it It belongs to CHRIST only to make Intercession at the right hand of GOD for as St paul saith there is but One GOD and One Mediatour between GOD and men the Man CHRIST JESUS 1. Tim. 2. 5. And it seems St Iohn knew not any other when he said if any Man sin we have an Advocat
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
Text more pertinent to some of the Hearers then if the Minister had kept more close to his Subject because they were thereby struck home and hit upon some Particulars of their Condition which concerned them to understand and to be rightly inform'd of If then Men would but lay aside their prejudices put themselves in a Sutable Disposition and listen attentively they might and without doubt should be Edified and Bettered by coming to Church The apprehended weakness of him who is to Officiat ought to be no discouragement for GOD often useth weak and mean things to effectuat great Matters by what we account the foolishnesse of preaching he doth save those that believe Though there were no Sermon 't would be our Duty nevertheless to come up to Church that thereby we may testify our homage to GOD and acknowledgment of him but however for our Encouragement if we be sincerely desirous to hear what GOD the LORD will speak he will speak good one way or other In the last place when we come up to the House of GOD we ought to be carefull to lay aside every thing which may offend and be unbecoming so Divine and holy a Presence while we are there we should behave our selves decently and reverently for if the presence of Kings over-awe us how much more should the presence of GOD and Angels If it be improper and most unseemly to appear any ways light frothy impertinent before Kings especially when they are sitting in Majesty and State it is sure much more unworthy to be guilty of Indiscretion in the House of GOD which is the Place where God is alwayes present and that in Majesty and State too by the attendance of Angels and Ministring Spirits It were far better not to approach the House of GOD then not to be reverent when we are in it he who stayes away is but guilty of neglect which though it be a great sin yet 't is not so great as insolency a downright affronting of GOD which he is guilty of who laugheth Sporteth talketh idlely or any ways playeth the Fool within the Church or sleepeth and snorteth away the time therein to the Scandal and disturbance of others or who abstracts his mind from the Service of GOD and imployes his thoughts in Worldly Matters Such behaviour and irreverent Carriage cannot but highly provock God and obstruct our own Good and Benefite If we do not meet with GOD when we come to Church if he do not blesse us if we find our selves no whit bettered the reason must be our Irreverent and unseemly Behaviour or some indisposition in our selves for GOD is alwayes ready and willing to manifest Himself Wherefore if we would see the Beauty of the Lord in his Temple or if we would taste the goodness of his house we must guard against those things which may provock him to withdraw himself from us And must labour so to please him by a Humble Devout and Reverent Behaviour as that he may condescend to come and manifest himself to our souls for our edification and comfort And to what purpose is it to come if you be not resolved to do Reverence to GOD by coming what a dishonour is done to the House of GOD When you only come up unto it because you know not otherwise how to spend the Time or when you make it only a place for meeting with your neighbours where you talke about Newes and other Worldly Affairs and where you may be informed what Garb and Dresse is most in Fashion or where you may Sleep and take your rest or where without Disturbance you may ruminate on your Business and projects as St. Paul said to the Corinthians have ye not houses to eat and drink in so I say have ye not other places to do these things in Or do ye indeed despise the Church of GOD Consider I pray you that the Church as St. Chrisostome saith is no Barbers or Drug-sellers Shop nor any other Crafts-mans or Merchants Work-house in the Market place but the place of Angels the place of Arch-Angels the Palace of GOD Heaven it self think near whom thou standest with whom thou invocatest GOD namely with Cherubims and Seraphims and all the powers of Heaven Consider but what companions thou hast let it be sufficient to perswade thee to Sobriety when thou remembrest that thou who art compounded of Flesh and Blood art admitted with the incorporeal Powers to celebrate the common Lord of all when thou goest into a King's Palace thou composest thy self to Comeliness in thy Habite in thy lookes in thy gate and in all thy whole guise but here is indeed the Palaâ—…e of a King and the like attendance to that in Heaven and dost thou laugh c. I know well enough thou seest it not but hear thou me and know that Angels are every where and that chiefly in the House of God they attend upon their King where all is filled with these incorporeal powers SECT II. Of Prayer HAving had occasion to treat of Churches or Sacred places I judge it necessary to subjoine some short discourse on Prayer seing that this is the very use end of these For upon this account the Church in Scripture is called the House of Prayer The very design of consecrate houses or Places is that Men may have in them conveniency for Prayer thither men were wont to come not only to joyne in the publick Worship but also for the performance of their private Devotions But because our Lord perceived that the resorting to such publick Places so often as we need to pray might Minister to pride and vanity which spoile the odour of our Prayers and hinder their acceptance with GOD therefore he hath advised us Mat. 6. to choose out the most secret and retired Places for our Private Prayers and addresses to GOD and though the place we pray in have not the Honour to be appropriate to GOD yet our Prayers shall find acceptance if they be sincere and rightly qualified Prayer doth in some sense sanctify the place but the place can add no weight or worth to our Prayers It may be more convenient for us to pray in one place more then another but our Prayers will not be more acceptable to GOD upon the account of the place they are said in GOD is every where and we may freely addresse our selves to him any where and where ever Men lift up holy hands in Prayer without wrath or doubting they shall be heard If Churches be imployed to any other use then prayer and religious services they are profaned See Mark 11. 15. but it is not necessary nor expedient to goe to Church each time we pray to GOD. The Church should be reserved for Publick Worship chiefly but as for what we do apart by our selves we ought to seek out Places of the greatest privacy to do it in and as I said in the former section if our State would suffer it 't would be
things which are told them of the LORD Intercession makes a fourth part of Prayer this St. Paul enjoyns 1 Tim. 2. 1. and it is insinuated in the Tenor of the LORD'S Prayer for that being prescrib'd to be a Form of private Prayer and yet runing all alongs in the plural number it teacheth us that while we pray for our selves we should also be careful to hold up the concerns of others Selfishness is contrary to the temper of the Christian Religion and it tenders our Prayers ineffectual For GOD hears us and deals with us only according as we are disposed towards others with what measure we mett it shall be measured to us The Apostle requires expresly that our Prayers be without wrath 1 Tim. 2. 8. intimating thereby that where there is wrath there is no acceptance And according to the Christian Law there is Wrath where Kindness is not testified he hates who does not love he envies anothers Happiness who does not heartily wish it That therefore our Prayers may be effectual for our selves we must present Supplications for others that we may taste the goodness of GOD let us not confine it to our selves but heartily wish it extended to all the rest of the World That GOD may be glorified in others as well as in us thus it is our duty to pray for all Men whom we must specify according to their various Conditions and Necessities because we cannot name every one in particular but St. Paul bids us pray especially for Kings and those in Civil Authority in the forecited place and for our Spiritual Guides and Rulers in several of his Epistles both because they have much need to be prayed for and also in that the good of Mankind much depends upon them And as Nature teacheth us to particularize those who are near or dear to us so Religion requires us expresly to mention our Enemies and if our hearts will not suffer us to do this we need not pray at all as our Saviour plainly intimats Matth. 5. 23. 6. 14. The fifth Particular whereof Prayer should consist is Praise or Thanksgiving this must be alwayes joyned to our Prayers according to the Apostles Precept Col. 4. 2. 1 Thes. 5. 18. Very Nature teacheth us to be thankful to our Benefactors and to make an acknowledgment of their Favours so that an unthankful person has been ever esteemed among Heathens most odious what Obligations then are on us to give thanks to GOD who is the great Benefactor and who is even the Author of all the favours which others confer And we are the more oblidged to make this hearty and thankful acknowledgment because t is all the requital he seeks all we can return for what he does to us for we cannot be profitable to him again as we may be to our fellow creatures our requests the desires of our heart are intimat by thanksgiving as much as by Formal Petitioning as appears from Phil. 4. 6. and moreover hereby we in a manner lay obligations on GOD both to continue the benefite and also to grant us what else we aske whereas by our unthankfulness we provock GOD to withdraw his Blessing already bestowed and to turn away from our Prayers How unreasonable is it to desire or expect a kindness from him to whom we have shewed our selves unthankfull for what he hath already done But because GOD measureth our Thankfulness not by our Words but by the inward sentiments and affections of our hearts therefore we should consider First the number of those blessings which God bestows on us how they are almost nay altogether infinite for who can reckon up all the Publick and Private the Temporal and Spiritual Blessings they enjoy the Good they possess and the Evils which they want for as he gives the one so he withholds the other As the Psalmist speaketh Many O LORD my GOD are thy wonderful Works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are moe then can be numbred Psal. 40. 5. 2ly The greatness of them what matter of Content and Satisfaction they afford especially such as are Spiritual for without them we should be Eternally miserable 3ly How freely they are bestowed for they are all Acts of pure love in GOD being given without either merit on our part or profite or gain to Himself 4ly How undeservedly they are continued we rebell against GOD grieve his Spirit and give him dayly manifold Provocations and yet he still loads us with his Benefits if any Parent received but the thousand part of these injuries from his only Son He would certainly abandon him By these considerations we must labour to make our selves sensible of GOD'S Goodness towards us and to estimate truly these expressions thereof we have received that our affections towards him may be enflam'd and that our Souls and all within us may be stirred up to bless and magnifie his holy Name These are the several parts of Prayer which if persons please they may rank otherwayes for 't is not material what particular method be observed but by this veiw we have given it appears that Prayer is somewhat more then a bare repetition of Words that to pray well and effectually there is more time and greater deliberation requisite then People ordinarly imagine or what I fear the most bestow If we would have our Prayers avail or take effect we must ply them seriously and allot some time for the right performance of them And here none ought to pretend that their business will not suffer this for though upon some urgent Occasion or particular emergency Men may be allowed to shift or abridge their Prayers Yet it is not lawful for any to let the Ordinary or Daily Business of their Callings so take them up as not take time to retire and pray in that manner we have shewed for this were to prefer Earth to Heaven the Body to the Soul the cares of this Life to those things above whereas our Saviour bids us seek first the kingdom of GOD and his righteousness The Servant that is most strictly kept hath time allowed to eat drink and sleep the Man of the greatest business if he be Master of himself will allow himself some leasure to talk with his Friends or Neighbours and why also should not every one seek out some proper time for Praying to GOD. 'T is true People may lift up their Hearts to GOD while at work and indeed they ought to be ever darting up Pious Ejaculations wherefore we are commanded to Pray alwayes and herein also Prayer is like to Breathing that it ought to be continual and joined to all other Exercises But these short Ejaculations or occasionall Prayers will not serve in steed of such Set and Solemn Prayer as we have been speaking of which GOD necessarly calls for which all Holy Men have taken care to perform some seven times