very mean and below us not very base and misbecoming us as men of reason and judgement What have we to doe but to eat and drink like horses or like swine but to sport and play like children or apes but to bicker and scuffle about trifles and impertinencies like idiots what but to scrape or scramble for useless pelf to hunt after empty shews and shadows of honour or the vain fancies and dreams of men what but to wallow or bask in sordid pleasures the which soon degenerate into remorse and bitterness To which sort of employments were a man confined what a pitifull thing would he be and how inconsiderable were his life Were a man designed onely like a flie to buzz about here for a time sucking in the air and licking the dew then soon to vanish back into nothing or to be transformed into worms how sorry and despicable a thing were he And such without Religion we should be But it supplieth us with business of a most worthy nature and lofty importance it setteth us upon doing things great and noble as can be it engageth us to free our minds from all fond conceits and cleanse our hearts from all corrupt affections to curb our brutish appetites to tame our wild passions to correct our perverse inclinations to conform the dispositions of our Soul and the actions of our life to the eternal laws of righteousness and goodness it putteth us upon the imitation of God and aiming at the resemblance of his perfections upon obtaining a friendship and maintaining a correspondence with the High and Holy one upon fitting our minds for conversation and society with the wisest and purest Spirits above upon providing for an immortal state upon the acquist of joy and glory everlasting It employeth us in the divinest actions of promoting Vertue of performing beneficence of serving the publick and doing good to all the being exercised in which things doth indeed render a man highly considerable and his life excellently valuable 'T is an employment most proper to us as reasonable men For what more proper entertainments can our mind have then to be purifying and beautifying it self to be keeping it self and its subordinate faculties in order to be attending upon the management of thoughts of passions of words of actions depending upon its governance 'T is an employment most beneficial to us in pursuing which we greatly better our selves and improve our condition we benefit and oblige others we procure sound reputation and steddy friendships we decline many irksome mischiefs and annoyances we do not like those in the Prophet spend our labour for that which satisfieth not nor spend our mony for that which is not bread for both temporal prosperity and eternal felicity are the wages of the labour which we take herein 'T is an employment most constant never allowing sloth or listlessness to creep in incessantly busying all our faculties with earnest contention according to that profession of S. Paul declaring the nature thereof Herein always do I exercise my self to have a conscience void of offence toward God and toward man Whence it is called a Fight and a Race implying the continual earnestness of attention and activity which is to be spent thereon It is withall a sweet and gratefull business for it is a pious man's character that he delighteth greatly in God's commandments that the commandments are not grievous to him that it is his meat and drink to doe God's will that God's words or precepts are sweeter then hony to his tast that the ways of religious wisedom are ways of pleasantness and all her paths are peace Whereas all other employments are wearisome and soon become loathsome this the farther we proceed in it the more pleasant and satisfactory it groweth There is perpetual matter of victory over bad inclinations pestering us within and strong temptations assailing us without which to combat hath much delight to master breedeth unexpressible content The sense also of God's love the influences of his grace and comfort communicated in the performances of devotion and all duty the satisfaction of good Conscience the assured hope of reward the foretasts of future bliss do season and sweeten all the labours taken all the difficulties undergone therein In fine the bare light of Nature hath discerned that were it not for such matters as these to spend a man's care and pains upon this would be a lamentable world to live in There was for instance an Emperour great and mighty as ever did wield scepter upon earth whose excellent Vertue coupled with wisedom inferiour perhaps to none that any man ever without special inspiration hath been endowed with did qualifie him with most advantage to examine and rightly to judge of things here who not withstanding all the conveniencies which his Royal estate and well-settled prosperity might afford the which surely he had fully tasted and tried did yet thus express his thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doth it concern me to live in a world void of God or void of Providence To govern the greatest Empire that ever was in the deepest calm to enjoy the largest affluences of wealth of splendour of respect of pleasure to be loved to be dreaded to be served to be adored by so many nations to have the whole civil World obsequious to his will and nod all these things seemed vain and idle not worthy of a man's regard affection or choice in case there were no God to worship no Providence to observe no Piety to be exercised So little worth the while common sense hath adjudged it to live without Religion V. It is a considerable benefit of Piety that it affordeth the best Friendships and sweetest Society Man is framed for Society and cannot live well without it many of his faculties would be useless many of his appetites would rest unsatisfied in solitude To have a friend wise and able honest and good unto whom upon all occasions we may have recourse for advice for assistence for consolation is a great convenience of life and this benefit we owe to Religion which supplieth us with various Friendships of the best kind most beneficial and most sweet unto us It maketh God our Friend a Friend infinitely better then all friends most affectionate and kind most faithfull and sure most able most willing and ever most ready to perform all friendly offices to yield advice in all our doubts succour in all our needs comfort in all our troubles satisfaction to all our desires Unto him it ministreth a free address upon all occasions with him it alloweth us continually a most sweet and pleasant intercourse The pious man hath always the All-wise God to counsel him to guide his actions and order his steps he hath the All-mighty to protect support and relieve him he hath the immense Goodness to commiserate and comfort him unto him he is not onely encouraged but obliged to resort in need upon him
Tertullian calls such Philosophers negotiatores famae Merchants for fame and it is perchance some part of their cunning in that trade which makes them strive to beat down the price of this commodity that they may more easily engrosse it to themselves However experience proves that such words are but words words spoken out of affectation and pretence rather then in good earnest and according to truth that endeavours to banish or to extirpate this desire are but fond and fruitless attempts The reason why is clear for 't is as if one should dispute against eating and drinking or should labour to free himself from hunger and thirst the appetite of Honour being indeed as that of Food innate unto us so as not to be quenched or smothered except by some violent distemper or indisposition of mind even by the wise Authour of our nature originally implanted therein for very good ends and uses respecting both the private and publick benefit of men as an engagement to Vertue and a restraint from Vice as an excitement of industry an incentive of courage a support of constancy in the prosecution of worthy enterprises as a serviceable instrument for the constitution conservation and improvement of humane society For did not some love of Honour glow in mens breasts were that noble spark quite extinct few men probably would study for honourable qualities or perform laudable deeds there would be nothing to keep some men within bounds of honesty and decency to deterr them from doing odious and ugly things men not caring what others thought of them would not regard what they did themselves a barbarous sloth or brutish stupidity would overspread the world withdrawing from common life most of its ornaments much of its convenience men generally would if not altogether shun society yet at least decline the cares and burthens requisite to the promoting its welfare for the sustaining which usually the chief encouragement the main recompence is this of Honour That men therefore have so tender and delicate a sense of their Reputation so that touching it is like pricking a nerve as soon felt and as smartly offensive is an excellent provision in nature in regard whereto Honour may pass among the bona naturalia as a Good necessary for the satisfaction of nature and for securing the accomplishment of its best designs A moderate regard to Honour is also commendable as an instance of humanity or good will to men yea as an argument of humility or a sober conceit of our selves For to desire another man's esteem and consequently his love which in some kind or degree is an inseparable companion of esteem doth imply somewhat of reciprocal esteem and affection toward him and to prize the judgment of other men concerning us doth signifie that we are not oversatisfied with our own We might for its farther commendation allege the authority of the more cool and candid sort of Philosophers such as grounded their judgment of things upon notions agreeable to common sense and experience who adapted their rules of practice to the nature of man such as they found it in the world not such as they framed it in their own fancies who have ranked Honour among the principal of things desirable and adorned it with fairest elogies terming it a divine thing the best of exteriour goods the most honest fruit and most ample reward of true Vertue adjudging that to neglect the opinions of men especially of persons worthy and laudable is a sign of stupid baseness that to contemn them is an effect of unreasonable haughtiness representing the love of Honour rightly grounded and duly moderated not onely as the parent and guardian as productive and preservative of other Vertues but as a Vertue it self of no small magnitude and lustre in the Constellation of Vertues the Vertue of Generosity A Vertue which next to the spirit of true Religion next to a hearty reverence toward the Supreme Blessed Goodness and that holy Charity toward men which springeth thence doth lift a man up nearest to Heaven doth raise his mind above the sordid desires the sorry cares the fond humours the perverse and froward passions with which men commonly are possessed and acted that Vertue which enflames a man with Courage so that he dares perform what reason and duty require of him that he disdains to doe what is bad or base which inspires him with Sincerity that he values his honesty before all other interests and respects that he abhorrs to wrong or deceive to flatter or abuse any man that he cannot endure to seem otherwise then he is to speak otherwise then he means to act otherwise then he promises and professes which endows him with Courtesie that he is ready to yield every man his due respect to afford any man what help and succour he is able that Vertue which renders a man upright in all his dealings and correspondent to all his obligations a loyall Subject to his Prince and a true lover of his Country a candid judge of persons and things an earnest favourer of what-ever is good and commendable a faithfull and hearty friend a beneficial and usefull neighbour a gratefull resenter and requiter of courtesies hospitable to the stranger bountifull to the poor kind and good to all the world that Vertue in fine which constitutes a man of honour who surely is the best man next to a man of conscience Thus may Honour be valued from natural light and according to common sense But beyond all this the Holy Scripture that most certain standard by which we may examine and determine the true worth of things doth not teach us to slight Honour but rather in its fit order and just measure to love and prize it It indeed instructs us to ground it well not upon bad qualities or wicked deeds that 's villainous madness not upon things of a mean and indifferent nature that 's vanity not upon counterfeit shews and pretences that 's hypocrisie but upon reall worth and goodness that may consist with modesty and sobriety it enjoyns us not to be immoderate in our desires thereof or complacencies therein not to be irregular in the pursuit or acquist of it to be so is pride and ambition but to affect it calmly to purchase it fairly it directs us not to make a regard thereto our chief principle not to propound it as our main end of action it charges us to bear contentedly the want or loss thereof as of other temporal goods yea in some cases for Conscience sake or for God's service that is for a good incomparably better then it it obliges us willingly to prostitute and sacrifice it chusing rather to be infamous then impious to be in disgrace with men rather then in disfavour with God it in fine commands us to seek and embrace it onely in subordination and with final reference to God's honour Which distinctions and cautions being provided Honour is represented in Holy
behoveth us abide under a continual sense of our natural impotency and penury of our dependence upon God and obligation to him for the free collation of those best gifts that by some difficulty of procuring them we may be minded of their worth and induced the more to prize them that by earnestly seeking them we may improve our spiritual appetites and excite holy affections that by much conversing with Heaven our minds may be raised above earthly things and our hearts purified from sordid desires that we may have a constant employment answerable to the best capacities of our Souls worthy our care and pain yielding most solid profit and pure delight unto us that in fine by our greater endeavour in religious practice we may obtain a more ample reward thereof For the same reason indeed that we pray at all we should pray thus with continued instance We do not pray to instruct or advise God not to tell him news or inform him of our wants He knows them as our Saviour telleth us before we ask nor do we pray by dint of argument to persuade God and bring him to our bent nor that by fair speech we may cajoul him or move his affections toward us by pathetical orations not for any such purpose are we obliged to pray But for that it becometh and it behoveth us so to doe because it is a proper instrument of bettering ennobling and perfecting our Souls because it breedeth most holy affections and pure satisfactions and worthy resolutions because it fitteth us for the enjoyment of happiness and leadeth us thither for such ends Devotion is prescribed and constant perseverance therein being needfull to those purposes praying by fits and starts not sufficing to accomplish them therefore such perseverance is required of us Farther V. Praying incessantly may import that we do with all our occupations and all occurrences interlace devout ejaculations of prayer and praise lifting up our hearts to God and breathing forth expressions of devotion sutable to the objects and occasions which present themselves This as it nearly doth approach to the punctual accomplishment of what our Text prescribeth so it seemeth required by S. Paul when he biddeth us pray always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spirit and to sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart that is with very frequent elevations of spirit in holy thoughts and desires toward Heaven with opportune resentments of heart directing thanks and praise to God We cannot ever be framing or venting long Prayers with our lips but almost ever our mind can throw pious glances our heart may dart good wishes upwards so that hardly any moment any considerable space of time shall pass without some lightsome flashes of Devotion As bodily respiration without intermission or impediment doth concurr with all our actions so may that breathing of Soul which preserveth our spiritual life and ventilateth that holy flame within us well conspire with all other occupations For Devotion is of a nature so spiritual so subtile and penetrant that no matter can exclude or obstruct it Our Minds are so exceedingly nimble and active that no business can hold pace with them or exhaust their attention and activity We can never be so fully possessed by any employment but that divers vacuities of time do intercurr wherein our thoughts and affections will be diverted to other matters As a Covetous man what-ever beside he is doing will be carking about his bags and treasures an Ambitious man will be devising on his plots and projects a Voluptuous man will have his mind in his dishes a Lascivious man will be doting on his amours a Studious man will be musing on his notions every man according to his particular inclination will lard his business and besprinkle all his actions with cares and wishes tending to the enjoyment of what he most esteemeth and affecteth so may a good Christian through all his undertakings wind in devout reflexions and pious motions of Soul toward the chief object of his mind and affection Most businesses have wide gaps all have some chinks at which Devotion may slip in Be we never so urgently set or closely intent upon any work be we feeding be we travelling be we trading be we studying nothing yet can forbid but that we may together wedge in a thought concerning God's Goodness and bolt forth a word of praise for it but that we may reflect on our sins and spend a penitential sigh on them but that we may descry our need of God's help and dispatch a brief petition for it a God be praised a Lord have mercy a God bless or God help me will nowise interrupt or disturb our proceedings As worldly cares and desires do often intrude and creep into our Devotions distracting and defiling them so may spiritual thoughts and holy affections insinuate themselves into and hallow our secular transactions This practice is very possible and it is no less expedient for that if our employments be not thus seasoned they can have no true life or savour in them they will in themselves be dead and putrid they will be foul and noisome or at least flat and insipid unto us There are some other good meanings of this Precept according to which Holy Scripture back'd with good Reason obligeth us to observe it but those together with the general Inducements to the practice of this Duty that I may not farther now trespass on your patience I shall reserve to another opportunity The Seventh Sermon 1 THES 5. 17. Pray without ceasing WHAT the Prayer here injoyned by S. Paul doth import and how by it universally all sorts of Devotion should be understood we did formerly discourse How also according to divers senses grounded in Holy Scripture and enforced by good Reason we may perform this duty incessantly we did then declare five such senses we did mention and prosecute I shall now adde two or three more and press them VI. Praying then incessantly may imply that we do appoint certain times conveniently distant for the practice of Devotion and carefully observe them To keep the Jews in a constant exercise of Divine worship God did constitute a Sacrifice which was called Tamidh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continual sacrifice And as that Sacrifice being constantly offered at set times was thence denominated continual so may we by punctually observing fit returns of Devotion be said to pray incessantly And great reason there is that we should doe so For we know that all persons who would not lead a loose and slattering life but design with good assurance and advantage to prosecute an orderly course of action are wont to distribute their time into several parcells assigning some part thereof to the necessary refection of their bodies some to the convenient relaxation of their minds some to the dispatch of their ordinary affairs some also to familiar conversation and interchanging good offices with their friends considering that otherwise they
duty and respect toward him greatly conduceth to our comfort and happiness he requireth of us such demonstrations of them as we conveniently are able to exhibit he appoints services expressive of thankfulness exacts tributes and customs demands loans and benevolences encourages and accepts free-will-offerings from us Thou shalt not appear empty before the Lord was a Statute to the Jews qualified and moderated by certain measures The First-fruits of their Lands the First-born of their Cattel and of themselves the Tenths of their annual encrease and a certain allotment from the Spoils acquired in wars did God challenge to himself as fitting recompences due for his bounty to and care over them Neither did the Gentiles conceive themselves exempted from the like obligation For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the top or chief of the Corn-heaps they were wont to consecrate unto him who had blessed their fields with encrease and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and best of the prey they dedicated to the adornment of his temple by whose favourable disposal they had obtained the victory Neither would they sooner begin their meal and partake of their necessary refreshment then by pouring forth their gratulatory libation they had performed some homage to Heaven for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the custom it seems in Homer's time I shall not insist upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their anniversary or their casuall Sacrifices but onely observe what if seasonable might by many sufficient testimonies be evinced that those men at least the most intelligent of them were not so senseless as to imagine that the Gods to whom they performed those services and devoted those oblations did any-wise need or were truly benefited by them but that they esteemed it a comely thing by the most significant means they could invent to declare their gratefull sense of the Divine goodness and indulgence toward them And though we are perhaps disobliged now from the circumstantial manner yet are we no-wise freed from but rather more strongly engaged to the substantial performance of this sort of Gratitude We are to offer still not dead bulls and goats but as S. Paul saith our own bodies living sacrifices holy and acceptable to God We are excused from materiall but are yet bound to yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual sacrifices unto God as S. Peter tells us We must burn incense still that of fervent Devotion and send up continually to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thank-offering of praise which the Apostle to the Hebrews mentions We must consecrate the first-born of our Souls pure and holy Thoughts and the first-fruits of our strength our most active Endeavours to God's Service We must slay our impure desires mortifie our corrupt affections and abandon our selfish respects for his sake We must give him our Hearts and present our Wills entirely to his disposall We must vow to him and pay the daily oblation of sincere Obedience We must officiously attend his pleasure and labour to content him by an innocent and unblemished conversation With these things Almighty God is effectually gratified he approves of and accepts these as real testimonies of our Thankfulness and competent returns for his Benefits Especially our Charity and Beneficence our exhibiting love and respect to good men his faithfull servants and near relations our affording help and succour to persons in need and distress he accounts a sutable retaliation of his kindness acknowledges to be an obligation laid upon himself and hath by settled rules and indispensable promises obliged himself to requite them For He that hath pity on the poor lendeth unto the Lord and that which he hath given he will pay him again and God is not unrighteous to forget your work and labour of love which ye have shewed toward his Name in that ye have ministred to the Saints and do minister and To doe good and communicate forget not for with such sacrifices God is well pleased and I desire fruit saith S. Paul to the Philipians that may abound to your account But I have all and abound I am full having received of Epaphroditus the things which were sent from you an odour of a sweet smell a sacrifice acceptable well pleasing to God And Inasmuch as ye have done it to that is fed and cloathed and comforted the least of these my brethren ye have done it unto me saith our Saviour manifestly declaring that the good we doe and the respect we shew unto good and needy men God reckons it done unto himself And this point I shall conclude with the sayings of the wise Hebrew Philosopher Ben-Sirach He that keepeth the Law bringeth offerings enough he that taketh heed to the Commandment offereth a peace-offering He that requiteth a good turn offereth fine flower and he that giveth alms sacrificeth praise To depart from wickedness is a thing pleasing to the Lord and to forsake unrighteousness is a propitiation To these I shall onely adde this one particular 7. That true Gratitude for Benefits is always attended with the Esteem Veneration and love of the Benefactour Beneficence is a Royal and God-like thing an argument of eminent Goodness and Power conspiring and necessarily therefore as in them that perceive and duly consider it it begets Respect and Reverence so peculiarly in those that feel its benign influence it produces Love and Affection like the heavenly Light which to all that behold it appears glorious but more powerfully warms those that are directly subject to its rays and is by them more vigorously reflected And as to those that are immediately concerned therein it imports more particular Regard and Good will so if they be duly sensible thereof it engages them in mutual correspondence to an extraordinary esteem and Benevolence such as David upon this account professes to have been in himself toward God and frequently excites others to I will love thee O Lord my strength I will call upon the Lord who is worthy to be praised The Lord liveth and blessed be my rock and let the God of my salvation be exalted I love the Lord because he hath heard my voice and my supplications And in the Gospel Because her sins being many were forgiven therefore she loved much So true it is that sense of favour indulged is naturally productive of love Thus have I plainly and simply presented you with what my meditations suggested concerning the Nature and Substance of this Duty with the several branches sprouting from the main stock thereof I proceed now to that which will exceedingly enlarge the worth and engage to the performance thereof II. The Object and Term to which it is to be directed we are to give thanks to God To God I say that is to Him unto whom we are obliged not for some small and inconsiderable trifles but for the most weighty and valuable Benefits from whom
God was rescued with the notable disappointment and grievous confusion of those who managed it The which Case at least in kind if not in degree beareth a plain resemblance to that which lieth before us And the Duties which upon that occasion are signified to concern people then do no less now sort to us the which as they lie couched in our Text are these 1. wisely to consider God's doing 2. to fear 3. to declare God's work 4. to be glad in the Lord 5. to trust in God 6. to glory Of which the First Three are represented as more generally concerning men the others as appertaining more peculiarly to righteous and upright persons These Duties it shall be my endeavour somewhat to explain and press in a manner applicable to the present case I call them Duties and to warrant the doing so it is requisite to consider that all these particulars may be understood in a double manner either as declarative of event or as directive of practice upon such emergencies When God doth so interpose his hand as signally to check and confound mischievous enterprises it will be apt to stir up in the minds of men an apprehension of God's special Providence to strike into their hearts a dread of his Power and Justice to wring from their mouths sutable declarations and acknowledgments and particularly then good men will be affected with pious joy they will be incouraged to confide in God they will be moved to glory or to express a triumphant satisfaction in God's proceedings These events naturally do result from such providential occurrences for production of these events such occurrences are purposely designed and accordingly where men are not by profane opinions or affections much indisposed they do commonly follow But yet they are not purposed simply as Events but also as matters of Duty for men are obliged readily to admit such impressions upon their minds hearts and lives from the special works of Providence they are bound not to cross those natural tendencies not to frustrate those wise intents of God aiming at the production of such good dispositions and good practices whence if those effects do not arise as often notoriously they do not in some persons men thereby do incurre much guilt and blame It is indeed ordinary to represent matter of duty in this way expressing those practices consequent in effect which in obligation should follow according to God's purpose and the nature of causes ordered by him As when for instance God in the Law had prescribed Duty and threatned sore punishment on the disobedient it is subjoyned And all the people shall hear and fear and do no more presumptuously the meaning is that such exemplary punishment is in its nature apt and its design tendeth to produce such effects although not ever questionless with due success so as to prevent all transgression of those laws So also When saith the Prophet thy judgments are in the land the inhabitants of the world will learn righteousness the sense is that Divine judgments in themselves are instructive of Duty it is their drift to inform men therein and men ought to learn that lesson from them although in effect divers there be whom no judgments can make wiser or better such as those of whom in the same Prophet it is said The people turneth not unto him that smiteth them and in another in vain have I smitten your children they received no correction As therefore frequently otherwhere so also here this kind of expression may be taken chiefly to import Duty To begin then with the First of these Duties I. We are upon such occasions obliged wisely to consider or as the Greek rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand or to perceive as our Old Translation hath it God's doing This I put in the first place as previous in nature and influential upon the rest whence although in the Hebrew it be knit to the rest as they all are to one another by the conjunctive parcicle ve and yet we do translate it causally for they shall wisely consider for they shall perceive because indeed without duly considering and rightly understanding such occurrences to proceed from God none of the other acts can or will be performed attentive consideration is needful to beget knowledge and persuasion these to breed affection and practice There are many who in such cases are no-wise apprehensive of God's special Providence or affected with it because they do not consider or do not consider wisely and intelligently Some are very inobservant and careless in regard to things of this nature so drowzy and heedless as not to attend to what-ever passeth or to mind what God acteth in the world such as those of whom the Prophet saith The Harp and the Viol the Tabret and Pipe and Wine are in their feasts but they regard not the work of the Lord nor the operation of his hands that is their minds are so amused by wanton divertisements their hearts are so immersed in sensual enjoyments as no-wise to observe the most notable occurrences of Providence Others although they do ken and regard what is done as matter of news or story entertaining curiosity and talk yet out of sloth or stupidity do little consider it or study whence it springeth contenting themselves with none or with any superficial account which fancy or appearance suggesteth like beasts they do take in things obvious to their sense and perhaps stand gazing on them but do not make any careful reflexion or inquiry into their original causes and reasons taking as a dog when he biteth the stone flung at him or as a child that is angry with the log he falleth on what-ever appeareth next to be the principal cause such as the Psalmist again toucheth when he saith A brutish man knoweth not neither doth a fool understand this and as he doth acknowledg himself on one occasion to have been So foolish was I and ignorant I was as a beast before thee Others pretend to consider much and seem very inquisitive yet being misguided by vain prejudices or foul affections do not consider wisely or well understand these matters the result of their care and study about them being to father them on wrong causes ascribing them to the meer conduct and agency of visible causes hurried by a necessary swindge or rolling on by a casual fluctuation of things not descrying God's hand in them but profanely discarding and disclaiming it such as those in the Psalms who so reflected on Providence as to say How doth God know and is there knowledge in the Most High The Lord doth not see neither doth the God of Jacob regard it such as have been the brood of Epicurean and profane considerers in all times who have earnestly plodded and strained their wits to exclude God from any inspection or influence upon our affairs Some indeed there have been so very dull and stupid or so perverse and profane