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
from and is not performed by the inward Mind Thus in a word as we should Worship GOD in Spirit and Truth So to Worship in Spirit is to Worship with the inward acts and Affections of the Soul and to Worship in Truth is to perform such Outward Acts as doth not Mystically and Figuratively but plainly and properly signify and hold forth these inward ones Having thus viewed the Nature of Publick Worship in General we passe to the consideration of the parts thereof In particular And First the Publick Worship of God should consist of Prayers this is so clear from Scripture Reason the practice of all the world that it were a vain thing to prove it the parts and Qualifications of Publick Prayer are the same with those of private Prayer whereof we have spoken already And because it is so useful to know before hand what we should Pray and so unworthy a thing to utter rash and indiscreet expressions before GOD especially in publick therefore the Church in Ages have ever thought themselves oblidged to compose deliberatly Forms of publick Prayer and not to leave them to the extemporary effusions of him who officiates there is not at this day any Church except our own without a publick Service and Liturgy But because we are driven to the necessity at present not to use one therefore it is incumbent on the publick Ministers to take the more care in composing their Prayers that their expressions be grave Decent that as to the Matter of them they contain all things proper necessary nothing disagreable to God or which may disgust stumble the Worshippers they should study to make their Prayers to express truly the general needs desires of the People for he who Prayeth is their mouth imployed to speake in their name what every one should do if they were allowed to speak so all publick Prayers should be so ordered that every one may be able to joine heartily with them And here I cannot passe two faults ordinarly committed in this part of publick Worship the one for the most part in Country Parishes the other generally both in City and Country by this last I mean a careless unconcernedness in Prayer many think not themselves oblidged to joyne with the Minister while he prayes they do not consider that he is but their voice that 't is necessary for them to say with the heart what he does with the mouth else the Prayers cannot be heard as theirs or for them Though one Pray but audibly to shun confusion yet it is necessary for all to assent thereto The other Fault is committed often by the Common People especially in the Northren parts of the Kingdom as the former in the Southren parts who fall to their particular Prayers when the Minister is praying in the name of the whole Congregation this is an irregular and undecent thing which obstructs the Edification Designed by this part of Worship see 1. Cor. 14. 26. When the congregation cometh together it should be with one Heart and Mind they ought not to have different exercises but alwayes the same they should pray one and the same Prayer with one accord as we read the Disciples did Act. 4. 24. To prevent both these Evils if 't was usuall in all both Iewish and Christian Liturgies to Appoint the People to utter sometimes some short sentenes and alwayes to speak out audibly Amen at the conclusion of every Prayer as is inti mate to us 1. Cor. 14. 16. Another Act of Divine Worship especially in Publick Assemblies is singing of Psalms and Spiritual Songs This was alwayes a part of the Worship of GOD under the Old Testament 't was observed by our Saviour with his Disciples Matth. 26. 30. And St. Paul enjoyns it to all Christians Eph. 5. 19. Col. 3. 16. Singing Hymns and Psalms is of great use in the Service of GOD both to prepare our Minds for it and to make us take Pleasure in it It fixeth our thoughts elevats our Spirits fills us with Joy in GOD and leaveth on our Minds a deeper impression of Divine Truths then almost any other part of Religious Worship for which cause it hath been an universal practice in the Church through all Ages of the World And as Singing is our Duty so the Psalms of David are excellently fitted for the purpose they furnish us both with proper Matter and apposite Expressions They were dictate by the Spirit of GOD to be imployed particularly in this Divine exercise and we must not think the use of them to have ceased with the Law or Iewish state no certainly they are still usefull to the Church and proper for the times of the Gospel Without doubt S. Paul in the forecited places and S. Iames Ch 5. 13. Are to be understood of the Psalms of David because the tittle of Psalms has been alwayes appropriate to them And from this Injunction of the Apostles conformable to their Practice and which is most Reasonable and uâ—…efull the Church hath ever used these Psalms in her Publick Service I know there are some who not only scruple at some of the Psalms but say expresly they ought not to be sung and when it is done they refuse to take a part But truly I think there is no Reason for this Indeed all of them are not proper for all occasions some are more pertinent and sutable at one time then another and therefore they who have the ordering of the Publick Service should make a Prudent choice of Psalms suted to the occasion however all of them may be sung and because People have not their own choise but must take them as they are prescrib'd I will here propose some Considerations to shew how we may freely joyne with any Psalm and both sing it with understanding and also with edification First there can be no Question of those Psalms which Declare the Divine Attributes Display the Works of GOD hold forth the excellency of his word or the General State of Man To Sing and Meditate on these cannot be improper at any time but alwayes usefull and seasonable 2ly As for those Psalms which were Writ upon particular Occasions besides the Literal sence which relates to those Persons their actions and circumstances upon which account they were penned there is a Mystical sense belongs to them which referres them to Christ and his Church and moreover they are capable of being accommodated to several Conditions and Circumstances both of Private Persons and Publick Societies by allowing some Liberty to Figures Allegories and other Poetical Strains which are usual in Songs and Hymns Now though we should be little concerned in the Literal sense yet we are in the Mystical and if they will suffer an accommodation to our selves or the Church and State we live in then we not only may use them but the use of them will be both pleasant and edifying 3ly These Psalms which contain narrations of the Wonders which GOD wrought
Pleasure and more Satisfaction than Excess and Abundance What is superfluous and redundant commonly turns to our Hurt and Dammage breeds Surfeitings and Loathings Pains and Diseases and doth Violence even to our Natural Complexions and so tendeth to the shortning of our dayes But farther a State of Mediocrity or Competency proportioned unto our Necessities is far more desirable than Great or Superfluous Abundance because this condition is more safe and secure and less subject to changes and alterations A man in this State as is well expressed by the Excellent Lord Justice Hales will not be so readily disquieted through the malice and envy of others as he who is in an Estate of External Grandeur Wealth and Power For he who is in the former State hath nothing that others do covet or desire but the latter hath gotten the Golden Ball that the generality of mankind are fond to have and restless till they have gotten it which makes the Man's estate unquiet and unsafe because he hath many competitours for what he enjoys which are continually endeavouring to trip up his Heels Just as we see when a Bird hath gotten a booty or prey all other birds of prey are following and catching after it and ever molesting him that hath it He that enjoys much either of Honour or Wealth or Power is the object of the envy of other men which is a busie restless pernicious Humor and ever picking Quarrels and finding Faults and studying and endeavouring the ruine of its object Whereas a State of Mediocrity is a state of Quietness and free frâ—…m the Assaults and Shafts of this Pestilent Companion The great Difference of these two states may be well â—…een in Iacob the Person in the Text for whilst he had nothing but his Staff his Bread to eat and his Raiment to put on the necessary supplies of Nature he was in great Quiet and Safety but so soon as Wealth encreased upon him his Uncle and his Sons first envied him and then plâ—…tted against him so that he saw no other Security but to fly for it And how many such instances may we collect from the present Age and even too within this Isle Hâ—…w many lived Happily and Contentedly until they were raised unto places of Dignity and Advantageous Emolument How hath this engaged them into a life of Strife and Debate they have been so far from Augmenting even their temporal happiness that many have losed it altogether their Enemies not being content to take away what was so much envyed by their ambition and covetousness unless they also reduced them to circumstances worse than their former that they might not be in a capacity of revenging themselves Besides all this such a competent Condition as we are speaking of is of it self by far perferrable to any other because there is less care and trouble attending it and it affords a man time and leasure for acquiring knowledge vertue and for minding and waiting upon the Great Concerns of another World He that either wants what he stands in need of or hath much more both of them are often necessitat to be a drudge to this life all their thoughts cares are for the most part about the World and the things of the World which debaseth a man very much and is a stouping of him far below the designe of his Creation he was created for the enjoyment of GOD for converse with his Maker and the Exercise of Divine vertues which both a state of want and a state of superfluity and abundance doth very much hinder and divert him from This made Agur pray against both give me saith he neither poverty nor riches not Riches left I be full and deny thee and say who is the LORD Nor yet poverty left I put forth my hand and steal and take the Name of my GOD in vain There be a great many Temptations in both States but more in a state of plenty and fulness than in want They that will be rich saith S. Paul fall into a temptation and a snare and into many foolish and hurtfull Lusts which drown men in Destruction and Perdition 1 Tim 6. 9. This Crates that Pagan Philosopher had some sense of when he threw his money into the Sea declaring that he would drown it lest it should drown him he might indeed have found many better and more Vertues Wayes of disposing it for preventing the mischief thereof But however this shews that even Natural Wisdom teacheth that there be more inconveniency in Having then in Wanting riches Of all Conditions in the World saith that excellent Personage formerly mentioned a redundant and over plentifull condition is most subject to the most Dangerous and Pernicious Temptations in the World As namely forgetfulness of GOD Self-Dependence Pride Insolence Oppression Injustice Unquietness of Mind Excess Luxury Intemperance contempt of others I have very often saith he known these persons that have carried themselves steddily and commendably in a Condition of Mediocrity nay have been able to bear with Victory the shocks of these Temptations that arise from want and Poverty yet when in the late times being advanced to Wealth Power and Command they were lost and could not bear the Temptations that attended Grandeur Wealth and Power So that the sun of wealth and Prosperity quickly disrobed them of that mantle of Innocence Piety and vertue that they keept about them against the Stormes of Wants and necessities And perhaps there be few but from our experience we may learn and observe the like Though Men little regard it yet certainly it merits our consideration seeing it was spoken by our Saviour Verily verily I say unto you that a rich man shall hardly enter into the Kingdom of Heaven and again I say unto you it is easier for a Camel to go through the eye of a needle then for a rich Man to enter into the Kingdom of GOD Mat. 19. Thus you see what Reason and Wisdom there is in this Request of Iacob's and how much it doth really concern us to bound measure our Desires thereto Food and Raiment we may and ought to seek because without this we cannot live conveniently and comfortably but to ask more as it is Insolent and Immodest in regard of GOD so it is Vain and Unreasonable in it self unsafe in respect of others and very Dangerous for our selves Quod nimium est fugito parvo gaudere memento Tuta mage est puppis modico quae flumine fertur Despice divitias si vis animo esse beatus Quas qui suspiciunt mendicant semper avari Fly what 's too great be with small things content That Ship 's most safe to which small gales are sent Wouldst happy be For wealth do not much care Who it affect Beggars and greedy are Wherefore let every one in the first place sit down and wisely consider what is their competency their convenient Food as Agur terms it for it is certain that this varies according
of them and to grudge any cost upon them is an other extreme much more to be condemned seing GOD hath been so bountiful to us and to enrich this World for our use not only with necessaries but with comforts and to make it not only convenient but also very beautiful pleasant and delightful therefore I think gratitude should oblidge us to make an acknowledgement hereof by adorning his temples and taking care that these places of his special presence have all the ornament and comlinesse which our State and Country will allow Sure by all the rules of the World it cannot be judged otherwayes then a contempt of GOD or at the lest small esteem of him when his houses are the worst of the Land as is usually to be observed throughout this Kingdom nay in many places are to be seen Stables and Byers much more neat and handsome then the Churches beside them which certainly is a most shamefull thing and cannot but expose us to the contempt of all strangers What a shame and how unworthy a thing is it to be more curious about the apartment of our beasts then the house of our GOD GOD ordered his Son to be born in a Stable and in a Manger to teach us humility and to be content with a mean State but not to make us humble him thereafter by lodging him no better then our beasts I am sory it should be said because 't is our shame but it is true that we have many Churches which look rather like barns byres and stables and would be as proper for that use then what they are design'd for God did expresly prohibite under the law the dedicating the worst things unto him and I cannot understand what precept or example can be pretended forwarranding this under the Gospel I would think Nature as well as Religion doth teach the contrary GOD and Kings should be alwayes honoured with what is best and there is reason that the Courts of both be beautified and Adorned with State and Splendour that thereby that Reverence and Respect which is due from all who approach them may be engendered nourished increased But by Adorning of Churches I doe not mean what is in use in the Romish Church viz. Images Lamps Puppets rare and various Curiosities c. which are of no use in the Service of God and do but divert the minds of those who come up to Worship gaudy shews are not the true ornament of Churches but what makes them Grave August and Venerable And therefore the same Rules are to be observed in building of Churches which Wise and Discreet Persons follow in their Cloaths who seek out what is Decent and Useful and are careful to shun both what is nesty and course and also what is Gaudy and Vain because the one speaks out a mean sordide Spirit and the other too much lightness and childishness But whatever Churches be as to their external matter or form whither they be well or ill adorned there is a holy respect and reverence due unto them their having or wanting the externall Ornaments of Art or Beauty does not alter their Nature or make them more or lesse the House of GOD which is the thing their very name imports for Kirk or Church is from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as the Lords And upon this account they should be had in reverence more then for their Outward Pomp and splendour Every thing which relates to GOD is Sacred and should be reverently dealt with and particularly his Temples wherefore it is that the Wise-man adviseth to keep our foot when we go to the house of GOD. Ecl. 5. 1. He there alludes to the common Custome of pulling off the shoes in token of respect and reverence And though that particular Act be now out-dated and worn out of fashion yet still 't is necessary to carry reverently towards them For GOD himself commands it saying ye shall reverence my Sanctuary and the reason he gives is because I am the LORD Lev. 19. 30. Now this Reverence to the House of GOD was no Temporal Ceremonie peculiar to the time of the Law but even a Moral Duty to be continued as long as it is necessary to keep up the use of Churches and consecrated Places which will be ever necessary in this World as doth appear from our Saviour's Zeal in scourging out of the Temple such as have profaned it by buying or selling therein And the Apostle Sâ—… Paul inveighs against the Corinthians for that abuse which crept in amongst them in the Celebration of the Lords Supper whereby in eating every one did take before another and one was hungry and another drunken because as he tells them 't was not only contrary to the Nature and Purport of the Sacrament but also a contempt of the house of GOD and a want of reverence towards it What saith he have ye not houses to eat or drink in Or despise ye the Church of GOD 1 Cor. 11. 22. And when the same Apostle urgeth the not defiling the Body because it is the Temple of GOD it is evident that he takes it as a certain and undoubted Truth that what is the Temple of GOD should not be prophaned or else his Argument would not be good or valid Through all the World it is a custome to respect the Presence Chamber of Kings and such places wherein they use to appear in Majesty and State and to behave Reverently towards them even when they are not Personally present And how much greater Reason is there to pay the like Respect and Reverence to the House of GOD and those Places where he uses to meet and bless his People and where he is alwayes specially present by the Attendance of his Angels and Ministring Spirits For that Churches are thus Honoured with the special Presence of GOD seems to be very evident from the Scripture both of the Old and New Testament GOD indeed is not in Temples so as to be included in them we must not think that his Essence can be shut up any where wherefore in this 't is true that He dwelleth not in Temples made with Mens hands Nay the very Heaven of Heavens do not contain Him But how ever it is certain that He is and may be said to be more present in his Temples and Churches then in other places When GOD is said thus to be more present in one place then another it is either when there are some more visible Effects of His Presence by the conferring of special Blessings or when his Heavenly Host is there for so Iacoh here declared GOD to be in this place because he saw the Angels of GOD ascending and descending Now that GOD is present in his Churches the first way appears from Exod. 20. 24. Where GOD saith expresly in all places where I record my Name I will come unto thee and I will blesse thee upon which account the Tabernacle was called the Tabernacle of the
to follow the same unless we were in the same circumstances But leaving what is extraordinary we will speak to that which men are oblidg'd to even when there is no such great or universal Calamity As in times of Dearth and Famine all must be given if it be necessary so even at other times we must be carefull to devote somthing to God and the use of his poor Servants That proportion which Iacob vowed here was the practice of all the Patriarchs and Servants of God before the Law When the Law was given by Moses God required the first fruits of all things and one Tithe for the use of the Priests and Levites he commanded also another Tithe every third year for the use of the poor Deut. 14. 28. The first Tithe was Debitum fundi the tribute upon the Land and may be called GOD'S ground rent or Few duty which the very Land owed to him The other Tithe was Debitum Personae which every one owed out of his own property thereby to make an acknowledgment of God's Favour and kindness to him in allowing him Possessions while others wanted But besides this Trienial Tithe they were ordained every year to leave the corners of their field at Harvest were forbiden either to reap the rest of their field clean or to gather all the fruit of their Vine yards but to leave in them for the poor Lev. 19. 9. And moreover every seventh year the poor and Stranger had the whole profite of all the land see Exod. 23. 11. All which reckoned together the Iews besides the Tithes to the Priests other Publick Dues will be found to have payed more then the tenth of their yearly incomes for the use of the poor only Which proportion though it be not exacted by any expresse positive Law repeated in the Gospel yet all Good and Holy Persons have ever look'd upon themselves as oblidg'd to it in strict Justice seing the Iews were tyed to it Some offered to prove Tithes due to GOD from the Law of Nature but I could never see any forcible argument why either the tenth of our Estate or the seventh of our time should be allotted and condescended on if we abstract from Divine Revelation and the expresse Command of GOD certainly a one concerning the proportion of our time so the other which measures the quantity of our Goods and Estate hath been fallen upon by the particular direction of GOD himself And therefore seing the Worshippers of GOD under the Old Testament were oblidg'd to give the tenth of all they possessed I cannot understand how any can be satisfyed with giving lesse under the New Testament Our Righteousness must not come short of those under the Law I say unto you saith CHRIST that except your righteousness exceed the righteousness of the Scribes and Pharisâ—…es ye shall in no case enter into the Kingdom of Heaven Mat. 5. 10. â—…f therefore they gave the tenth sure we can do no less This is no part of the Ceremoniâ—… Law abrogated by the Gospel for as the Devoting something is clear by Natural Light so this quotum we see was enjoyned before the Law and there is so little reason for mincing it now that there is much Reason rather to Augment it for we live under a clearer light have received greater manifestations of GOD'S Love and better promises that is Promises wherein a future happy Life is more plainly exprest We pay 6 of the hundred for the use of Money and sometimes more for the exchange of it now the tenth is but four more and shall we grudge to give this â—… GOD for the property when we are oblidged to give the other to men for the simple loan and use Sure none will refuse this or think it too much after they have seriously considered the matter but such as are too much oblidg'd to the World and are but too little sensible of their obligations to Love and Honour GOD. How small a matter is an 100 Merks to him whom GOD hath Blessed with a 1000 free of yearly Rent He who hath much over and above the Payment of Publick and Particular Burdens may very well let one go to the poor in Testimony of his Thankfulness to GOD who giveth all Liberally But would to GOD That Men in his Degenerate Age could be prevailed on to give the fifteenth or sixteenth part of their yearly gain and incomes which is but the proportion of the Ordinary annual-rent of Money in this Countrey unless they be resolved to baulke this Duty of Charity altogether I cannot understand how they can satisfy their Consciences with lesse then this comes to if they will not be convinc'd of their Obligation to pay the tenth yet I hope at least they will acknowledge themselves bound to be as Thankful to GOD as to Man and to return him as much for the Property as they give to and exact of others for the Loan and use If one were borrowing a 1000 Merks he would give Fourty Pounds in the year for it now he who hath a Thousand merks per annum free I think should be ashamed to offer less then fourty pounds to God or indeed to give so little I suppose my Reader before this time is convinc'd of the necessity of Obeying and Honouring GOD and that the Communicating a part of our goods for the use of the Poor c. Is one instance of our Obedience and one necessary way of Honouring him Now he who is thus convinc'd may be easily perswaded of his Obligations not to reckon with God too narrowly or particularly but that he ought to be as free and Liberal in the Expressions of his Thankfulness as GOD is to him in the effects of his Bounty Every one hath more then he deserves and the rich have more then they can lawfully ask for Daylie Bread is all we are allowed to Pray for and considering what Sinners we are t' is more then we are worthy of and therefore when GOD hears our Lawful Desires yea gives beyond them I think common Equity should teach us to deall with him in like manner and to give back more at least as much as he seeks from us that is I think we should not hesitate at the Tenth but give even over and above if our Circumstances will allow it If we think the quantity of our Charity be wholly left to our own Discretion then should not the Rules of Discretion teach us to give rather more then what would be sought Now the tenth was required before the Law and under the Law and there can be no Reason pretended why it should be abated under the Gospel Let me therefore entreat all who would keep a Conscience void of offence in this particular to consider how GOD hath Blessed them what is their yearly Rent Gain or Income to give GOD His due out of the same freely and Chearfully And whatsoever they purpose in their Heart to give I would advise them to set it a
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