TEN SERMONS Preach'd before Her Royal Highness THE Princess ANN of Denmark AT THE Chappel at St. James's BY LEWIS ATTERBVRY LL. D. And one of the Six Preachers to Her Royal Highness LONDON Printed by J. H. for Henry Mortlock at the Phoenix in St. Paul's Church-Yard 1699. MVNIFKEâ—TLA REGIA 1715 GEOâ—â—VI D. G. MAG Hâ—VRET â—â—â—XXXPD J. Puâ—â— sulp TO Her Royal Highness THE Princess ANN of DENMARK May it please your Royal Highness TO permit me to Shelter these Sermons under your Protection which were at first Preach'd in your Presence The Design of them is to draw in little that lovely Picture and amiable Idea of Vertue and Holiness which if well consider'd would captivate the Affections of all Men and to lay down the most necessary Rules and prevailing Motives for the Attainment of them And therefore I have been the more Ambitious to prefix your Name since by your Authority you can Command as well as by your Example allure to the Practice of them Your steady adherence to the Doctrine and Discipline of the Church of England your constant Attendance on the Publick Offices of Religion your devout Deportment during the time of Divine Service your Justice in giving to every one their due your Charity to the distress'd and miserable the Innocency and Exemplariness of your Life are so well known to the World so much admir'd and reverenc'd that whatsoever has your favourable Look needs no other Recommendation God grant that you may long continue what you now are an Illustrious Example of Vertue and Piety that you may enjoy all the good things this World can afford you and at last be Crown'd with a late Immortality which is the daily Prayer of Your Royal Highness's Most Humble and Most obedient Servant Lewis Atterbury THE CONTENTS SERMON I. 1 TIM 4. The latter part of the 8th Verse For Godliness is profitable unto all things having the Promises of the Life that now is and that which is to come Pag. 1 SERMON II. Psal 119.59 I thought on my Ways and turned my Feet unto thy Testimonies p. 33 SERMON III. 2 Tim. 3.5 Having a form of Godliness but denying the Power from such turn away p. 62 SERMON IV. Prov. 19.25 Smite a Scorner and the Simple will beware and reprove one that hath Vnderstanding and he will understand knowledge p. 81 SERMON V. Psal 96.9 O Worship the Lord in the Beauty of Holiness Pag. 104 SERMON VI. 1 Thes 5.22 Abstain from all appearance of Evil p. 127 SERMON VII Eccl. 5.1 Keep thy foot when thou goest into the House of God and be more ready to hear than to give the Sacrifice of Fools for they consider not that they do Evil p. 156 SERMON VIII 2 Cor. 12.9 And he said unto me my Grace is sufficient for thee p. 182 SERMON IX Prov. 4.23 Keep thy Heart with all Diligence For out of it are the Issues of Life p. 205 SERMON X. Matth. 7.12 Therefore all things whatsoever ye would that Men should do unto you do ye so unto them for this is the Law and the Prophets p. 234 SERMON I. 1 TIM IV. The latter part of the 8th Verse For Godliness is profitable unto all things having the Promises of the Life that now is and that which is to come AMONGST the many Artifices which the Devil makes use of to deprive Men of Heaven and eternal Happiness there has none been more fatally successful than the prepossessing their Minds with a false Notion That the way that leads thither is so narrow that 't is unpassable the Gate so straight that there is no entring thro' it and the Difficulties of a good Life so great that they are altogether insuperable 'T is commonly thought that when Men enter upon a Religious Course of Life they must bid adieu to the World and all its Pleasures and Enjoyments and deny themselves the most innocent Gratifications of Sense They must give themselves up to a thoughtful melancholy and morose way of living and retire from all good Company and agreeable Conversation that their whole time must be spent in the Practice of those uneasie Duties of Mortification Self-denial and taking up the Cross and in short that 't is impossible for them to live religiously and to live pleasantly And therefore since they have not any sensible Demonstration of the Happiness of the other World they are resolv'd to enjoy as much as they can in this and to make sure of their Portion here whatsoever becomes of them hereafter Whereas could they be perswaded to make Tryal for some time of a virtuous and religious Life would they but give themselves up for some considerable space to the Practice of Piety and Devotion they must needs be convinced that the most likely way to lead a comfortable cheerful and pleasant Life is to fear God Eccles 12.13 and obey his commandments and that our Happiness doth consist in the performance of our Duty Psal 19.11 For even in keeping his commandments there is great reward and Godliness has the Promises of the Life that now is as well as that which is to come As will appear by considering First That a religious Life promotes our Happiness in this World Secondly It fits and prepares us for the Enjoyment of everlasting Happiness in the Life to come First A religious Life promotes our Happiness in this World And this it performs 1. By promoting the Interest of Mankind in general and 2. Of every private and particular Person I. Obedience to the Precepts of Religion promotes the Interest of Mankind in General The design of the great Creator and Governour of the world is to make all his Creatures as happy as their Capacities will admit of and therefore he has suited his Laws to the Nature of those Beings which are to be govern'd by them that by the observance of his Commands they may not only pay him that Homage which he requires of them but promote their own Happiness also For the same end he sent his Son into the world viz. to be a publick Blessing to all the Nations of the Earth And therefore all those Articles of Faith and Precepts of Morality which he taught his followers were equally for the Interest of all Men to believe and practise nay they are made more or less necessary in proportion to their Tendency to promote the good of Societies and the well being of Mankind Hence Self-love when exclusive of the love of our Neighbour is branded with so odious a Character in the Holy Writ and on the contrary the Duties of Charity Love Peaceableness Meekness Temperance and Justice are so frequently inculcated and recommended to us in the Gospel Because where those are duly and conscientiously practised Princes will be secure in their Prerogatives and the People in their Liberties the Church will support the State and the State protect the Church Parents will be tenderly affected towards their Off-spring and Children dutiful towards their Parents Masters
Ordinances of Religion are tiresome and a weariness to the Flesh that the Holy Scripture tells us Acts 14.22 Heb. 12.6 That thro' much tribulation we must enter into the Kingdom of God That those whom God loves he chastneth and That straight is the Gate Matth. 7.4 and narrow is the way that leads to Heaven and eternal Happiness And if so then certainly it cannot be so happy and pleasant a State of Life as I have represented it To which I shall briefly Answer That many of those Texts of Scripture which speak of the Difficulties attending a religious Course of Life are to be understood of those times when the Christian Religion was persecuted by the Heathen Emperors of Rome and the Professors of it in danger of losing their Lives for the Testimony of the Gospel It must be confess'd That even in our Times when Kings are become the nursing Fathers of the Church those Persons who have been long habituated to a sinful and wicked Course of Life will find it a very difficult matter to forsake it and to give themselves entirely up to obey the Commands of God and the Duties of the Christian Religion But yet it may be a mighty Incouragement to consider That 't is only the first Entrance on a religious Course of Life which is attended with so great Difficulty that it will become every day more and more easie and at last pleasant and delightful to them When they have for some time accustom'd themselves to it the Comforts of a well-spent Life will flow in upon them and nothing will yield them greater Satisfaction than to be allow'd the Privilege of pouring out the Desires of their Souls before God and begging Supplies from him and returning him thanks for his Blessings bestow'd upon them They will earnedly desire to come and appear before God and as the Hart panteth after the water Brooks Psal 42.1 so will their Soul pant after their God and their Redeemer But yet supposing that there should be some Difficulty in the leading of a good Life that God should see fit to make the Profession of his Truth hazardous and the Practice of their Duty chargeable Yet what generous and Praise worthy undertaking can be perform'd without Pains and Diligence All that is excellent and noble requires Labour and Industry and the Pains Men take makes the dear-bought Blessing more acceptable to them Do they not undergo much greater Difficulties for things of lesser moment tho' their Success is seldom answerable to their Expectations Do they not compass Sea and Land leave their best Friends and nearest Relations and dig even into the very Bowels of the Earth in quest of Wealth tho' for the most part they find a Grave where they seek their Treasure Do they not toil and sweat and wade thro' a Sea of Blood in pursuit of Honour tho' they expect no other recompence for their Pains but a Lawrel-Wreath or the Applause of the People And shall not Heaven and eternal Happiness deserve our Care Shall we not take as much Pains for a never fading Crown as we do for a withering Garland But let us suppose the greatest Difficulties we can possibly imagine in the Practice of a good and Holy Life Suppose as we are apt to fancy that there are Lyons in our way to Heaven Mountains which cannot be remov'd by our natural Strength and Ability yet even the most formidable Evils will not fright us from the Practice of Virtue and Holiness if we consider Thirdly That the worst Circumstances a good Man can be reduc'd to are to be preferr'd before the prosperous Condition of the wicked as will appear from these following Considerations 1. That in the lowest and most afflicted Condition the good Man enjoys the Comfort of a quiet Mind and the Peace of a good Conscience which is a sufficient Compensation for all the Evils he can possibly endure in this Life All other Evils are supportable and may be undergone by a stable and well resolved Mind The spirit of a man may bear his Infirmities Prov. 18.14 but a wounded spirit who can bear This is the only Load which is insupportable and is for the most part the Lot of the prosperous wicked Man 2. The good Man is furnish'd with never-failing Remedies against all the Evils of this present Life He is assur'd that all Afflictions shall be for the good of those that serve God and that God disposes all things with the Wisdom and Love of an indulgent Father that the Wheels of God's Providence have an Eye within them which always guides them to some wise end or other 2 Cor. 12.9 That Gods grace will be sufficient for him and that he will proportion his Assistance to his Wants so that if he should call him out to give his Body to be burned and to lay down his Life for his sake he will also give him strength to undergo the fiery Tryal and chearfully to praise him in the Flames And 3. The good Man is assur'd that the Evils he suffers will soon be at an end that the time draws on apace when he shall be eas'd of all his Troubles Rev. 7.17 Have all tears wiped away from his Eyes and receive a Hundred fold for all those momentary Afflictions he has undergone in this Life Whilst he endures the Cross his Faith shews him the Crown of Glory hanging over his head and the lively Hopes of it make him not only patient but thankful for and chearful under Affliction And I am perswaded that St. Paul when in Chains and under all his Calamities and Persecutions was infinitely more contented than Caesar or Seneca than any of the most fortunate Princes or wisest Philosophers amongst the Heathens From these and such like Considerations I think it is sufficiently evident 1. That there is very little true Pleasure to be found in a debauch'd and wicked Course of Life 2. That the way to lead a comfortable Life even in this World is to be vertuous and religious 3. That the worst Circumstances a good Man can fall into are to be preferr'd before the most prosperous Condition of the wicked And if so then from hence we may reasonably conclude That Godliness has the Promises of the Life that now is i.e. That our Happiness in this World is best secur'd by leading a Holy and religious Life It only remains that I shew Secondly That a Holy and religious Life fits and prepares us for everlasting Happiness in the world to come And this is evident because a State of Grace and a State of Glory only differ in degree Grace is Glory begun and Glory is Grace perfected and consummated So that every good Action and religious Duty that we perform is a step towards our everlasting Happiness it both qualifies us for it and leads us nearer to it for by a Holy and religious Life we Copy out the Perfections of the Divine Nature and become more like God and the
excited the Admiration of considerate Men than the ill Entertainment which Religion and its Professors have found in the World For its Precepts are so rational so easie so much for the good of Mankind in the general and the Contentment and Satisfaction of every particular Person even in this World that they would be every wise Man's Choice were they not his Duty And yet besides the internal goodness and conveniency of those Commands God has been pleas'd to lay upon us he has inforc'd them with many powerful Motives he has denounc'd many dreadful Punishments against those Persons who disobey them Punishments so intolerable that they are not to be conceiv'd even by those who must undergo them He has propos'd many excellent Rewards to those who comply with them such as neither eye hath seen nor ear heard nor hath it entred into the heart of man to understand These things being duly weigh'd and consider'd one would think the Christian Religion could not miss of a candid Reception but that all Men to whom these joyful Tidings came would soon become its Proselytes and that it was impossible for us to be Men i. e. reasonable and thoughtful Beings and not be Christians And yet our Experience convinces us to the contrary 't is visible to every inquisitive Observer that Piety decays Devotion grows cold in our Age and those who live under the best Laws are most tainted with Vice and most dissolute in their Manners There are many indeed who are entred into the Church of Christ by Baptism who wear his Badge and make profession of his Religion but there are few very few who obey his Commands and live by those Rules he has laid down in his Holy Gospel Now amongst the many Causes which concur to produce this strange Effect there is none which is assign'd with more appearance of Reason than the want of Consideration that general Stupidity and careless Temper which has seiz'd the generality of Mankind Most Men are so taken up with the earnest pursuit after Riches Honours or Pleasures with the Business of their Callings and the Cares of this Life that they seldom think of a Life to come or consider what their Condition will be hereafter Nay the very thoughts of their Mortality and Consideration that they must shortly leave this World seem as unwelcome to them as Death it self for did we but frequently and seriously think on our ways we should turn our feet unto God's Testimonies From which words I shall endeavour to shew First What is meant by thinking on our Ways Secondly What the Consequences would be of a due performance of this Duty We should turn our feet unto God's Testimonies First What is meant by thinking on our Ways Way is a Metaphor very often made use of in the Holy Scripture to signifie the whole Course of a Mans Life The time of our continuance in this World is very fitly set out by a Journey or Pilgrimage 't is begun at our Birth and every moment which passes afterwards is as it were a step which brings us nearer our Long-home By Thinking on our ways may be meant Either 1. A comparing a vertuous and religious Course of Life with a vicious and debauch'd one a considering what Pleasures and Conveniencies each of them affords what Effects they produce and a determining within our selves whether 't is best and most for our Interest to take up with the Pleasures and Advantages the Pomps and Vanities of the world or to live an honest sober and devout Life tho' attended with many Troubles and Afflictions and expos'd to many Sufferings but this has been the Subject of a former Discourse Sermon the First Or else 2. The Thinking on our Ways may denote a Reflection on our own particular Actions a Calling our selves to a strict Account and examining our Consciences whether we have liv'd up to the Rule of God's word and from thence concluding what the present State of our Soul is and what Expectations we may reasonably entertain of being Happy hereafter And if we take these Words of my Text I thought on my Ways in this last Sence then they imply these three things First A setting apart some time to recollect our selves and to consider what the past Actions of our Lives have been Secondly A comparing our Actions with the Rule of God's word Thirdly A serious Resolution to persevere in that which is good and to reform what is amiss And that we may be prevail'd with to put these things in Practice and perform them with the better Success I shall shew I. How necessary 't is for every one who designs to lead a Holy and Religious Life thus to consider his ways II. I shall shew after what manner we ought to perform this Duty III. What excellent Effects a due performance of it would have upon our Lives and Conversations We should turn our feet unto God's Testimonies First How necessary 't is for every one who designs to lead a Holy and Religious Life to consider his Ways And this is evident 1. Because 't is so frequently enjoyn'd us in the Holy Scripture The God who made us and is best acquainted with our Frame and Dispositions and what means will be most useful to enable us to walk in the way of his Commandments frequently exhorts us to look back into our past Lives to consider the Nature and Quality of our Actions by comparing them with his Holy Word and from thence to pass a Judgment upon them and if we find we have done amiss to repent and do so no more In the 4th Psalm Verse the 4th the Psalmist advises us Commune with your own heart upon your Bed and be still Upon which words St. Chrysostom thus Dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is before you compose your self to Sleep Summon a Court of Judicature in your own Conscience and exact a severe Account of your self Consider what wicked Purposes and Designs you have harbour'd and how many of these have taken Effect Arraign and condemn your self for those Sins and resolve that you will never be Guilty of them any more St. 1 Cor. 11.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we would discern or distinguish our selves Paul tells us That if we would judge our selves we should not be judged i. e. we should avoid those Sins which bring the Divine Judgments upon us And the same Advice is couch'd in those Parables Luk. 14.28 29. and the following Verses For which of you intending to build a Tower sitteth not down first and computeth the cost whether he hath sufficient to finish it Least happily after he have laid the foundation and is not able to finish it all that behold him begin to mock him saying This man began to build and was not able to finish Or What King going to make War against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with
Divine Joy to see those Churches rais'd to a greater heighth and adorn'd with a more splendid Magnificency than their first Founders had bestow'd upon them 'T is plain to any one who consults Ecclesiastical History that as the Christian Religion encreas'd and Kings and Emperors became the nursing Fathers of the Church more stately and magnificent Structures were built and Dedicated to the Service of God No Cost was spar'd nothing was thought too good for this sacred Use The whole Christian World did seem to rejoyce that they had the Liberty of bestowing their Goods to this holy Purpose and their profuse Liberality was spoken of with Honour and Approbation St. Jerom. ad Nepotian de vitâ Clerici Ad Demetr Epist 12. Ad Gaudentium 'T is confess'd there are some Passages in the Fathers which seem to condemn these expensive Buildings but then 't was only comparatively when there was so much laid out upon these Structures that there was nothing left to bestow on the living Temples of the Lord and they had such a mistaken Zeal for adorning Churches that they starv'd the Poor and did not provide a competent Allowance for those who serv'd at the Altar And now what remains but that we who profess our selves Members of the Church of England endeavour to adorn our Profession by a diligent and constant Attendance on the Publick Offices of Religion by a due Preparation of our Minds for these Holy Duties and a devout Comportment of our selves in the performance of them and a Filial regard to all those Devout Rites and Solemnities enjoyn'd us by our Superiours That so we who are now Members of the Church Militant may as far as the frailty of our Condition will permit resemble that hidden Dignity and Glory wherewith the Church Triumphant in Heaven is glorified and Worship our God in the Beauty of Holiness SERMON VI. 1 THES V. 22. Abstain from all appearance of Evil. THE latter part of this Chapter is a Recapitulation of several Truths deliver'd in the Body of this Epistle between which there is no strict Connection neither have they any exact dependance one upon another only the words of the Text and those which go immediately before do bear some Relation For in the Verse before the Text the Apostle gives Directions concerning our Practice of those things which are Good We must carefully examine all things by the Touch-stone of God's word whether Doctrines or Practices and we must distinguish between those which seem and appear to be good and those which are really so We must reject the one and hold fast the other Prove all things hold fast that which is good But we must take quite different Measures in relation to those things which are Evil which either are plainly contrary to the Law of God or which we have any probable Reason to suspect are so We must abstain from all appearance of Evil. There is indeed another Interpretation of these words those who follow the Syriac Version render them Abstain from every kind of Evil But since this Word is not so rendred in any other place of the New Testament nor is there any Reason from the Scope and Coherence of the words to translate it so I shall rather chuse with the Generality of Interpreters to follow the vulgar Translation and render it as in my Text Abstain from all appearance of Evil and the rather Phil. 4. â—â— because the positive part of this Precept is contained in other places of the Holy Writ The words thus understood may be consider'd either as they relate to the Articles of our Faith or as a Rule for the directing our Lives and Conversations The latter of these is chiefly intended in the Text and therefore my present Enquiry shall be What those Actions and Practices are which have the appearance of Evil and from which we are commanded to Abstain That I may give a more plain and satisfactory Answer to this Question I shall consider these words 1. Absolutely and 2. As they bear a Respect and Relation to our Neighbour First Taken absolutely they may be resolv'd into this Proposition That we must not do any Action which either really is or has the Blush or appearance of Evil. Secondly If consider'd with Respect to our Neighbour they import That we must abstain from all such Actions which may probably be an occasion of Offence or Scandal to our Brother First I shall consider the words absolutely and then they import these three things I. That we must abstain from every Action Word or Thought which is contrary to the Divine Law II. That we must abstain even from lawful Actions if they appear Evil to us III. That we must abstain from all such Actions which have any Tendency to incite insnare and tempt us into Sin 1. That we must abstain from every Action Word or Thought which is contrary to the Divine Law though it may appear of never so little Concernment Whatsoever is a breach of God's Law tho' in the smallest and most inconsiderable Circumstance must be carefully avoided by us because every such Transgression will expose us to God's Anger and by Consequence render us liable to everlasting Punishment Let us therefore carefully avoid even the lighter breaches of our Duty let us make a Covenant with our Eyes and set a watch over the thoughts of our hearts and take Care that we do not offend with our Tongue remembring that at the last day every idle word must be accounted for and that in God's Book all the Thoughts and Intents of our Hearts are recorded Some Sins are indeed of a deeper Dye than others and do admit of more heinous Aggravations Sins committed wilfully and presumptuously are more hateful to God wast the Conscience more and by consequence are more dangerous to the safety of our Souls than those Sins into which we are betray'd by the frailty of our Natures and the surprize of a Temptation But if we consider Sin in it self and in its own Nature no Sin can be small or little or as the Papists speak Venial for every Sin is a willful Transgression of the Law of God 1 Joh. 3.4 and whoever wilfully offends God justly incurrs the Sentence of eternal Damnation Nay even the lighter breaches of our Duty may be attended with such Circumstances and Aggravations as may render them of more pernicious Consequence unto us than those which in their own Nature imply a greater Guilt a small Injury done on purpose to vilifie and reproach us is resented more heinously than when we sustain a greater Damage thro' the Folly and Inadvertency of our Neighbour and therefore we have Reason to conclude That the least Sin willfully committed and obstinately persevered in will deprive us utterly of God's Favour and Protection How vain and dangerous then is that known distinction of Sin amongst the Papists into Sins venial and Sins mortal i. e. as they explain it into such Sins as do deserve eternal
Apostles Advice That we should not only think on those things which are just and honest Phil. 4.8 but whatsoever things are lovely whatsoever things are of good report if there be any Vertue if there be any Praise think on these things But here I shall interpose one Caution that in all these Cases 't is suppos'd that the Action still remains indifferent For those Actions which are in their own Nature indifferent may become necessary by some Circumstance limiting and bounding them and if my indifferent Action is annex'd to a necessary Duty or determin'd by a lawful Authority I am no longer at Liberty which way to Act nor will an appearance of Evil be a sufficient Excuse for my abstaining from it These are some of those Rules which the best Casuists have laid down but yet they will not reach to all particular Cases and where they fall short our Christian Prudence will be the best Guide and Director hereby following the Example of the Apostles of our Saviour Christ who did not live themselves up to any particular Rule but in indifferent Matters suited their Actions to the Exigences of things and comported themselves so as that they might best promote the Glory of God the good of the Church If therefore we have to deal with such as having had leisure and parts and Opportunity to examine things may reasonably be thought to dissent from us our of Interest and Design and are so unjust as to deny us that Freedom which they themselves enjoy my Advice is to stand fast in that Liberty with which Christ has made us free Gal. 5.1 least by any mean and undue Compliances we should confirm the Erroneous shake the Faithful encourage the Adversary and disturb the Peace of the Governmentâ— both in Church and State which is setled amongst us But of others let us have Compassion Jud. 22. making a difference those who are indeed weak in the Faith and for want of a due Information are scrupulous in the lesser matters of Religion let us instruct them in the Extent of their Christian Liberty and the Lawfulness of those indifferent things they are offended at let us be careful that we do not give them just occasion of offence or disgust them either by our Words or Actions but endeavour to win them over by all the lawful Arts and Endearments of Kindness and Condescention And if we must still differ in smaller Matters let us love as Brethren If we cannot be of one Mind and of one Opinion Yet let us be all of one Heart and of one Soul Amen and Amen SERMON VII ECCLES V. 1. Keep thy foot when thou goest into the House of God and be more ready to hear than to give the Sacrifice of Fools for they consider not that they do Evil. THE Design of the Royal Preacher in these Words is to perswade his Hearers to approach with humble Reverence both of Body and Soul into God's immediate Presence and to behave themselves during the time of Publick Worship with a becoming Decency and Devotion to come into his House with â—ouls affected with awful and reverential Apprehensions of his Divine Majesty with open Ears and obedient Hearts disposed to do whatsoever he commands them Keep thy foot says the Wise Man when thou goest into the House of God i. e. Prepare and fit thy self to partake of these holy Ordinances compose thy Mind and thy Body to a Behaviour suitable to the Dignity of those Duties thou art about and the weight and importance of them The Expression is a plain Allusion to the Custom of the Eastern Countries of plucking off their Shooes when they made any Profession of solemn Respect or trod on Consecrated Ground and of washing their Feet before they entred the Palaces of their Kings or the Places dedicated to God's Publick Worship Of these Customs we have several Instances in the holy Scriptures Exod. 3.5 when God appeared unto Moses in the Bush he commanded him to put his shooes from off his feet because the place whereon he stood was holy ground And the Captain of the Host said unto Joshua Josh 5.15 loose the shooe from off thy feet for the place whereon thou standest is holy Loosing or plucking off the Shooe was a Ceremony of the same import with uncovering the Head amongst us a Token of Respect and Reverence And therefore they wash'd and made clean their Feet when they went into Publick Assemblies So that Keeping the feet is a very proper Expression to denote that Respect and Veneration that Humility of Mind which is a requisite Qualification for every devout Worshipper who enters into the House of God and that Reverent demeanor of himself whilst he is there Keep thy feet when thou goest into the House of God or as the Original may be rendred when thou comest into the House of God which denotes to us both how we ought to Prepare our selves before we come to the place of God's Publick Worship and how we must comport and demean our selves when we are there And therefore 't is presently added And be more ready to hear than to give the sacrifice of fools i.e. be sure to bring an attentive Ear and an obedient Heart along with thee with which God will be better pleas'd than with those Sacrifices whereby wicked Men think tho' very foolishly to appease the Anger of God and to render him favourable and propitious to them tho' they lead their Lives and Conversations never so contrary to his Laws for they consider not that they do Evil they do not consider that God has openly declar'd That he hates and abhors the Sacrifices of such Men who offer them up with unclean hands and an impure heart such as those who think that their Attendance upon the publick Offices of Religion will atone and make amends for the wickedness and immorality of their Lives This being the plain meaning of the words I propose to make some Enlargement upon them under these following Heads I. I shall consider how we ought to Prepare our selves before we joyn in the Publick Worship of God II. How we ought to demean our selves whilst we are Worshipping him III. What is to be done after the performance of the publick Duties of Religion 1. How we ought to Prepare our selves before we joyn with the Congregation in the Publick Worship of God For our Edifying and receiving benefit by the Publick Duties of Religion in a great measure depends on a due Preparation for them 't is to no Purpose to sow the good seed of the Word unless our Hearts are manur'd and cultivated Prepar'd and dispos'd to receive it Our Prayers will be turn'd into Sin Isay 29.13 if whilst we speak to God with our lips our hearts are far from him nor will our receiving the Sacrament of the Lord's Supper be of any use to us if whilst we are partaking of the Holy Elements we cherish and harbour sinful and impure Thoughts
And here it may be seasonable to take notice of a dangerous Mistake which many of the Professors of Christianity are guilty of They pretend to have a deep and serious Sense what a weighty and solemn Duty the receiving the Sacrament of the Lord's Supper is and 't is for this Reason that they forbear it because they think they are not sufficiently prepared for it and yet at the same time these very Men presume to come to the Church to address themselves unto God's Throne and hear his Holy Word without any Preparation at all as if the Sacrament of the Lord's Supper was the only Duty of Religion which required Care in the performance of it Thus they are too nice and scrupulous on the one hand whilst they are too negligent and prophane on the other they wholly omit one Ordinance of God because they do not think themselves sufficiently prepared for it and lose the benefit of all the rest because they will not Prepare themselves at all For what other Reason can be given why Men who live so long under the most powerful Preaching of the Word of God Edifie so little by it why their Understandings are so little improv'd in Spiritual Matters and their Lives and Conversations so little better'd thereby but because they do not bring prepared Minds and good Dispositions along with them their Thoughts are taken up with worldly Affairs their Hearts are fill'd with corrupt Affections and many wicked and impure Spirits have taken Possession of their Souls and then no wonder that the Holy Spirit of God doth not take up his abode with them when they are not in a Capacity to give him any suitable Entertainment Some Preparation therefore is absolutely necessary to be made before we attend on the Publick Worship of God Which may be perform'd after this or such like manner Upon the Lord's Day or any other day Dedicated to the Publick Service of God and set apart from our private Employments to the more solemn Worship of our Creator as soon as ever we awake let our Souls be season'd with some holy and devout Meditation Let us consider that at the same time the Sun salutes our Eyes and refresheth our Bodies with his comfortable Beams Mal. 4.2 The sun of Righteousness doth arise with healing in his wings and makes us the Overtures of some peculiar Favours That this Day is set apart by the great God of Heaven and Earth to receive the Homage of his Vassals and to give them the Liberty of entring his Courts appearing before his Throne admiring his Excellencies adoring his Perfections celebrating his Praises and laying open their Wants before him and begging Supplies and that therefore 't is both our Duty and Interest to improve these Seasons of Grace to Prepare our selves to meet our God and not only to put our Bodies into a Decent and becoming Dress but to adorn our Souls with such Qualifications and Dispositions as are requisite for Poor sinful Men when they appear before the great Creator and Governour of the World And because the Preparations of the heart are from the Lord Prov. 16.1 it will be necessary to prostrate our selves before the Throne of his Grace and to beseech God Jam. 1.17 Who is the Author and Giver of every good and perfect Gift that he will inspire our Hearts with holy Dispositions and afford us the Assistance of his Holy Spirit to enable us to cast out of our Minds all vain and worldly Thoughts to subdue all Carnal and corrupt Affections and to offer up to him our Bodies and Souls a pure undefiled and acceptable Sacrifice That we may spend this day especially that part of it which iâ—â—edicated to God's immediate Service â—â—ter so Holy and Devout a manner as may promote our Spiritual Welfare and hereby Glorifie our Father which is in Heaven Matth. 5.16 Let us beseech Almighty God that his good Spirit may go along with us through all the Duties of the day and incite strengthen and confirm us in every good Work That he would teach us to Pray with Fervency and an holy Assurance that all our Requests which are conformable to the Will of God shall be granted us to hear his Word with Attention and firm Resolutions of performing whatsoever we are convinc'd is our Duty and to Praise him with gladness and cheerfulness of Soul with Hearts fill'd with the grateful Resentments of his Benefits and Loving kindness towards us In the next place let us read some Portion of the Holy Scripture and make this the Subject of our Meditation till the hour approaches when we are call'd upon to joyn with the Congregation in our Devotions and we hear the Summons to attend God's Publick Worship It will then be time to enter upon a more particular Consideration how we have pass'd the last Week how well we have perform'd those Resolutions which we have formerly taken up what Sins we have since been guilty of what good Duties we have omitted and that we should be sorry for these our Neglects and bewail our Mis-carriages and resolve that we will amend our Lives and never be guilty of the same Sins for the time to come but that we will walk more uprightly and more exactly in Obedience to all the Commands of God This is that Preparation of Soul which every one ought to make before he enters into the House of God For God will not be serv'd with unclean hands and an unsanctify'd heart he abhors even the most solemn Fasts of those Men who smite with the Fists of wickedness Isa 58.4 he expects that the sprinkling water should be sprinkled upon us 2 Cor. 7.1 and that we should cleanse our selves from all filthiness both of Flesh and Spirit when we draw near unto him And wash our hands in innocency Psal 26.6 before we compass God's Altar Let us therefore never omit this Examination of our selves before we enter into God's House when we have time and opportunity so to do For tho' upon some sudden Emergencies all this Precaution is not to be us'd this Exactness of Preparation may be omitted and a general and habitual Preparation of Mind will suffice yet this will in no wise excuse the constant Neglect of this Duty nor take off the blame from those Men who live in the constant Omission of it for 't is highly reasonable to believe that Self-Examination is a Duty in some Degree as absolutely necessary to be perform'd before we attend God's Publick Worship as 't is before the receiving the Sacrament of the Lord's Supper Which Sacrament was anciently an Essential part of the Publick Worship of God tho' of late years it has been scandalously neglected And therefore as when Men come to the Table of the Lord without due Preparation 1 Cor. 11.29 they trample under feet Christ's holy Body and Blood and eat and drink Condemnation to themselves So when they frequent the House of God and attend upon