Disstance which is betwixt Him and us And so we read that Abraham and Moses and David and all the Prophets and Servants of GOD in the Scripture used to bow down and fall upon their Face to the Ground when they appeared before GOD or that he appeared unto them Yea GOD himself expresly required this of Moses and Ioshua at these Manifestations of his presence unto them which we find Exod. 3. 5. Iosh 5. 15. For there he commanded them to put off their shoes from off their feet which according to the custom of the Eastern Nations was then a Testimonie of Respect and Reverence And indeed seing we bear no proportion to the Greatness of God there is nothing more Proper or Reasonable then that we should Reverence and Exalt him by such depressing of our selves and humbling of our Bodies in his Sight The very Angels these Glorious Spirits are said to vail and cover their faces when they appear before God And how much more Reason is it that we be abashed and humbled who dwell in houses of clay and whose foundation is in the dust Certainly if there be any Gesture or Posture more humble then anoher it becomes us to use it and it doth bespeak little Reverence to God to use that Gesture and Carriage when we speak to him or he speaks to us which we would not make use of but when we were conversing with our Equals or Inferiours Sitting therefore at Prayer and having the head covered when Divine Worship is performed are very undecent and unbecoming things I wonder how ever this creept in or came to be in fashion amongst us and I think it yet more strange that there should be some who take upon them to defend that which is condemned not only by the practice of all the Saints and Servants of God we read of in Scripture but also by the Custome of all Nations whatsoever For even the very Heathens would account it irreverence towards their False Gods which many Christians in this Country are not ashamed to do towards the True and Living God What the Lord saith by the Prophet Malachy in another case will be very applicable here a Son honoureth his Father and a Servant his Master if then I be a Father where is my honour and if I be a Master where is my fear offer this now unto thy Governour will he be pleased with thee or accept thy Person saith the Lord of Hosts Mal 1. 6. 8. Nay to pass Kings and Princes and those of the best quality even the meaner sort of Gentlemen would look upon themselves as affronted and uncivilly Treated if they had not greater respect payed them then what some shew to God who would not be incens'd and provock'd if his Tennent or any other Poor mean Fellow should thrust into his presence without uncovering his Head and sit down and talk with him I doubt not but there are some who would be ready to cause kick such all manner'd Persons to the doore and I cannot see how that can be reckoned as reverence and a sign of devotion to God which men look upon as rudenesse and incivility There be some which very much mistake that place of the Prophet Isai. 29. 13. Where the Lord complains of his People of Old that they drew near Him with their Mouth and that they honoured him with their lips as if that were a discharge of all externall Worship or of outward reverence therein whereas it is not the outward honour and reverence which the Lord there finds fault with but only that their hearts were far from him God values not the Body without the Soul for then it is but a dead Carcase he cares not for our outward reverence and Prostrations when the inward Spirit of devotion is wanting but as he calls chiefly for the Heart and Mind because it is the better part of Man so he expects that having the inward the outward man will follow and indeed what God hath joyned together should not be put asunder The Apostle enjoyns the honouring of God outwardly as well as inwardly when he saith Glorify God in your body and in your spirit which are Gods 1 Cor 6. 20. ' Tits true superstition is a fault but it is not the best way to redresse it to turn Profane and irreverent God is not pleased with the humblest postures of our bodies when our hearts and souls do not accompany them but to make up that want we must not turn away from the necessary and becoming testimonies of devotion and reverence What our Saviour said on another occasion to the Scribes and Pharises I may well apply here these ought ye to have done and not to leave the other undone Matth 23. 23. As hypocrisie may be joyned to the outward acts and expressions of humility and reverence so it is as certain that there is little true sense of God within when the outward behaviour is not Grave modest and Humble wherefore it is the saying of One I will as sure believe him temperat who is staggering in the Streets with drink and him chaste whose eyes are full of Adultery him mercifull whose hands are imbru'd in blood as that he can truely fear God who sheweth no outward reverence in his worship The outward reverence of the Body is not only necessary to testifie the inward respect of the mind but it is also requisite for the quickning and stiring it up as the outward Pomp and Grandeur of Princes and Magistrats is necessary to put People in mind of their Power and Authority which otherwayes they would be readie to forget or to be too bold with so the outward Humiliation of our Bodies serves to cherish and to keep up in us the sense of God's greatness and Glory which otherwayes perhaps would slip out of our minds Thus we have spoken to that reverence both Inward and Outward which is due to GOD which is always One of the fruits of his fear The other effect thereof consists in a great care and circumspection not to offend or displease him And indeed if this be wanting there is no true Fear of GOD nor will any Reverence which we shew towards him find acceptance with him As Children who truly honour and respect their Parents are alwayes very loath to give them any manner of offence and as they are grieved when at any time they chance to do it though they do not Fear nor apprehend to be chastised so such as are sincerly acted with the Fear of GOD will carefully watch against all manner of sin and will have an aversion from it though there where no ground to dread Hell or other punishments but even because that this is contrarie to him whom they intirely love and honour And when they have sinned the consideration of the offence which is given GOD thereby will afflict them more then these bitter fruits which sin alwayes produceth Therefore the True fear of GOD doth alwayes restrain Men from doing these
very proper and convenient to set apart one particular Room of our House for this end that we may perform our Devotions with the greater freedom and be less lyable to disturbance and those interruptions which persons usually meet with who want this conveniency But to leave the circumstance of the place and to come to the thing it self Prayer is a speciall part of Divine Worship enjoined by clear precepts recommeded by the example of all holy Men and so necessary that who prayeth not at all or but seldome cannot be said to Worship GOD whatever elâ—…e they doe For their other Acts cannot be properly referred to GOD if they be not accompanied with Prayers Our obligation to Prayer ariseth not from one but from all the Divine Attributes and by Prayer there is an acknowledgement of all of them He who prayeth declareth GOD'S Omnipresence His Omniscience His Omnipotence and All sufficiency and that He is a rewarder of them that diligently seek Him But who neglecteth Prayer doth not believe these Divine Perfections or doth not seriously consider them he maketh no actuall acknowledgment of them nay he lives in open defiance of them and arrogates to himself an independency and self-sufficiency which are GOD'S prerogative Again there can be no Intercourse with GOD but by the means of Prayer Without Prayer we can never arrive at he end of Religion viz. Union with GOD and participation of the Divine Nature He who is not exercised in Prayer hath his Heart alienat from GOD and is wholly indisposed for receiving the Spirit of GOD and the impression thereof without which there is no advancing towards perfection Prayer is by some compared to Breathing and not unfitly for what that is to the Body Prayer is to the Soul respiration is no more necessary to our NaturallLi'e then Prayer to the Spirituall Life for hereby it â—…s preserved as the stiffling our breath ends our Life so the ceasing to pray destroyes the life of God in the Soul The bâ—…dy which breaths not has no sense or feeling nor is it capable of motion even so the man who prayeth not is without all due sense of GOD neither maketh he any motion towards him Prayer is a sign of Spirituall Life and shews a desire and capacity to receive what is necessary to growth and perfection and as the want of such a desire and capacity obstructs the communication of GOD'S Spirit so where this is he will certainly manifest his Lâ—…ve and bestow his Grace To him who hath the desire and capacity shall be given He who asketh shall receive he who seeketh shall find and who knockâ—…th it shall be opened unto him Mat. 11. But to make Prayer acceptable to GOD and thus profitable to our selves it must be rightly performed and duely qualified true Prayer is alwayes acceptable as incense and never failes to bring down a Blessing but many deceive themselves with a meer shew they are contented that they seem to Pray but do not Pray really some Pray much but yet are never a whit nearer GOD nor move more forward in Holinesse which is both the undoubted Sign and the certain Effect of true Prayer We ought then not only to Pray but to pray aright else all the Labour we bestow this way is in vain Ye ask saith St. Iames and ye have not why because ye ask amiss Now that our Prayers may be proper Prayers and effectuall first We must take heed that they be the Work of the Spirit and not the Labour of the Lips For GOD is a Spirit and will be Worshipped in Spirit and Truth That is by free and proper Acts of the Mind and not by empty shews which have no Solidity or Reality in them If our Hearts be removed he cares not for our drawing near with our mouth or the honouring him with our Lips as we learn from Isa 29. 1â—… To prostrate our Bodies before GOD and to let our Minds â—…ove and wander is to offer a dead Sacrifice which is no Reasonable or acceptable Service to utter words which we do not understand or whose meaning we attend not to is not to pray but to prat it is to bable without sense to make a sound which signifies nothing and deserves no more to be regarded then the pronunciation of Puppets and Mechanicall Engines which is performed by Wheels and Springs without understanding Our Prayers are but bruitish gruâ—…tlings if they come not from the Heart and be not performed by the understanding Wherefore when we are to Pray we should first fix our Spirits and compose our Minds to a serious Attention and should endeavonr to wind up our Souls to that fervour and earnestness which is Sutable to the weight and importance of Prayers And to this purpose â—… will be necessary to bestow some time in Meditation and Reading of the Seriptures or some other devout book Having thus reduced our Minds to a due Attention and secured as much as possible against wandering thoughts in the next place we must consider the several parts of Prayers the Nature and Property of each and the Affections sutable thereto and frame our Prayers accordingly For they cannot be acceptable if lame and defective nor though they have all necessary parts if each part be not rightly Adjusted and Properly qualified To clear this better we will touch a little on them The first part of Prayer is Adoration and Invocation This we should alwayes begin with for as in our addresses to Kings and great Personages we use first to do them reverence and to testify their dignity before we present our requests So in our addresses to GOD we should first adore his Majesty and invocate his Audience Now the right way to do this is not to be accoast him with a heap of bigge tittles but to call to mind his incomprehensible Nature and Adorable perfections visible in his manifold Works And if our apprehensions of GOD be worthy of him we will be abashed at our selves as unfit for so great a presence and most unworthy to be regarded by one so highly exalted above all our thoughts To expresse which and to cherish it too 't is requisite to throw our selves in some humble posture Thus the Publican to signify his own vileness and GODS greatness he stood a far off and would not lift up his eyes as one ashamed of himself But lest the reflecting upon GODS Majesty and Greatness should take away the hopes of Acceptance and rather fill us with dread then confidence in him we must remember his Goodness his Love his Mercy and how that he is reconciled to us in his Son IESUS CHRIST Therefore our Saviour hath taught us to draw near to GOD as in a sense of his Ineffable Greatness whose throne is in the Heavens so under the notion of a Father who is alwayes ready and easie to be entreated When ye pray saith he say Our Father which art in Heaven c. Confession is another part of Prayer This
GOD was with him And indeed how can it be but well with that Person whom GOD is with what can he want who hath him to be his Friend He who hath the Divine Presence accompanying him withersoever he goeth is Richer and Happier than if he had all the treasures of the world carried about with him For God is the Author and Fountain of all Good from Him every Good and perfect Gift doth come he can easily command any desirable thing where when and to whom He pleases So that he who enjoys GOD hath enough and needs not fear or care for the want of any thing for GOD will be to him in stead of all things And in having Him he may say truly as that Philosopher said Omnia mea mecum porto that is I carrie about with me all things proper all things necessary or requisit either for my Support or Comfort for GOD is all that It was a vain and proud boast of Cesars to the Mariner who was wafting him over the Adriatick to Italy when he perceived him seized with Fear and ready to turn back Perge audacter ne timeas Caesarem vehis Caesarisque fortunam be not afraid you carrie with you Cesar and his Fortune But truly every one that hath GOD with them may with reason confidently say to himself be not afraid sad or dejected Deum habes ejusque favorem you have GOD his favour and having that what cause can there be of Fear or Dejection For He is Wisdom Power all Goodness and All-sufficiencie it self and therefore He is a True Aid and Support and a sure Rock to build on which will never fail Blessed are all they that put their trust in Him Psal. 2. 12. Though I walk saith David through the valley shaddow of death yet will I fear no evil for thou art with me thy Rod and thy Staff they comfort me Psal. 23. 4. The very hopes of this special Presence and Favour of GOD did mightily chear up the Psalmist's Spirit when he was like to be overwhelmed with trouble he chides and is in a chaff with himself for being any wayes troubled having this hope Why art thou cast down saith he O my Soul and why art thou disquieted in me Hope thou in GOD for I shall yet praise Him who is the health of my countenance and my GOD which he repeats twice Psal. 42. and once Psal. 43. Many excellent Blessings and advantages follow him whom GOD is with First he is sure of Counsel and Direction which is a very necessary and desireable thing The life of man while in this World is for the most part Dark Intricate and full of Difficulties 't is like a Labyrinth full of perplexities we cannot well discern the outgate We know not what certain course to Steer for our profit and advantage As the Prophet Ieremiah saith the way of man is not in himself it is not in him that walketh to direct his steps Ierem. 10. 23. It is not safe to follow our own Devices things ordinarly succeed worse when we do so the wittiest Men have sometimes befooled themselves by leaning too much to their own Wit No Mans Wit and Judgement can be sufficient of it self to guide him and oft-times we are not much better of others for they are short sighted too as well as our selves and may mistake things as well as we we can never therefore be sure that we are right but when we follow the Counsel and Direction of GOD when we are guided by him who cannot erre because his understanding is infinit But if he be with us his Counsel will be with us too if he hath set his Heart upon and chosen us for his Friend he will also guide and instruct us and shew us the way wherein we should walk What man is he saith David that feareth the LORD him shall he teach in the way he shall choose Psal. 25. 12. But here some may ask How doth GOD teach us And what way are we to expect Direction from Him Must we look for Revelations Dreams and Visions Indeed this was not unusual under the Old Testament GOD did then very ordinarly this way manifest himself to the Patriarchs and others his Eminent Servants but now it pleases Him to forbear it at least that so common use thereof and we are neither to ask nor to look for Advice and Counsel this extraordinary way But however if we wait on GOD we may be confident of Direction from him which he will communicat to us two manner of wayes First by the inward suggestions of his Spirit he will not only enlighten our minds and clear our understandings with wisdom knowledge so that in the general we shall be able to know what is good and right but he will also help us to discern what is fit and proper in that particular case circumstance wherein we stand will secretly incline and draw us whither his Wisdom sees it fit for his Glory our comfort This is no idle Fancy or Delusion it is no piece of Fanaticism or a Dream of Enthusiastical persons but a certain real Truth which all Good and Holy Persons have felt from their experience Though these words of the Prophet Isa. 30. 21. Thine ears shall hear a word behind thee saving this is the way walk ye in it when ye turn to the right hand and when ye turn to the left are not altogether to be restricted to an inward inspiration but also to be understood that external Voice in the Word and by the Ministry of His Servants Yet Solomon seems to hold out this when he saith in all thy wayes acknowledge him and he shall direct thy paths Prov. 3. 6. This also must be the meaning of Elihu in these words There is a Spirit in Man and the Inspiration of the Almighty giveth them understanding Iob 32. 8. This Voice is inward and therefore not audible or perceptible by our outward Senses but however it may prove effectual enough for to move and sway us And though as one says this secret Direction of Almighty GOD is principally seen in matters relating to the good of the Soul yet it may be also found in the great and Momentous Concerns of this life which a good Man that fears GOD and begs his Direction shall very often if not at all times find I hope none will be so injurious as to think I intend to countenance or authorise those who father horrid impieties and most impertinent extravagancies upon GOD pretending they are carried thereto by a secret impulse of the Spirit I know and would have every one to assure himself that God is never the author of what is evil foolish or ridiculous whatever comes from him is worthy of him that is to say sutable to infinite Wisdom and Goodness neither doth GOD shew himself thus to any mean trivial things but in matters of serious Importance But because some have been so far out of purpose as to
alledge Inspiration for every thing and to lay such things upon GOD as are inconsistent with the true notions of a Diety therefore to deny all such Commerce betwixt GOD and Men or that he ever doth suggest Counsel or Advice to any in any matter I think very unreasonable both these are Extrems which I desire to shun I doubt not but good vertuous Persons who commit themselves intirely to the Divine Conduct may and do find themselves sometimes extraordinarly directed in Weighty and Important Cases especially when their own Wit and Reason is at a stand To this purpose I was told a remarkable Passage when Dundee was stormed and taken by the English in our late Revolutions This Town being fancied foolishly to be a place of strength and able to hold out therefore many resorted thither and among the rest a certain Citizen of Edinburgh with his Wife and Apprentise who finding themselves sadly disappointed upon the entry of the Enemy and sacking of the Town were in great anguish of Spirit and concluded themselves lost and therefore they recommended their Souls to GOD'S Mercy but the Woman was extraordinarly moved to go down to the street and no entreaties of her Husband could disswade her when down the first she espied was one of a goodly countenance whom she laid hold on desiring he might go with her When he comes to the house she falls on her knees and said Sir you shall have all my goods only save my Husband's life which he granted telling her withall thát Providence had directed her to him for the last Fight he was at he received a courtesie from a Scots Man which made him swear to save the first that sought quarters in this This had not well passed betwixt them when the enraged Souldiers thronged in upon them and if it haâ—… not been for him they had undoubtedly perished This was a singular Providence and I had it from the good Woman her self who stills remembers it as an instance of GOD'S kindness and which among other things she makes the Matter of her Devout and thankfull Acknowledgement A second way whereby GOD directeth us is External viz By the Wise and Happy Occurrences of his Providence ordering the Circumstances of things so happily together and making several things to fall out so well at one time as that we are necessarily and in a manner unawares engaged into that course he Designes we should take which will always be for our well if we commit our selves unto him Thus he made Abrahams Servant to light very happily upon the house of his Masters Brethren and the Woman whom he should choose for his Master's Son's Wife and thus also he directed Iacob to Laban and Ruth to Boaz. The steps of a good man saith the Psalmist are ordered by the LORD Psal 37 23 He by his secret Providence doth so dispose of him and engageth him to such a conduct in his affairs that his Good Peace and Advantage Credit and Comfort is carried on better than he desired or could have expected and by wayes and means which he could never foresee These methods of Divine Providence sometimes look not Fair and Favourable at the beginning they may look as if he frowned and threatned us But the issue of them even then proves most happy as we see in Ioseph's case Who so is wise as to observe the tract of his own life and GOD'S dealings with himself others shall come sufficiently to understand both this Wisdom and Loving Kindnesse of the LORD But secondly GOD'S Presence is not desirable for Counsel and Direction only but upon many other accounts nay there is no Reason which may move us to desire any thing whatsoever but the same should excite us to this For either he can give the good which we desire or he can supplie the want thereof He hath every thing at His disposal and whatever Vertue or Property any Creature hath is from Him Neither can they produce even their most Natural effects without him but when he pleases he can work his will without them It is not Bread alone which preserveth our Life but his Blessing upon it and he can easily when he sees it fit maintain our Natural Life and vigour without all Food as he did to Moses and Elijah and our Saviour It is not Medicine nor Physick which recovers our Health but his Blessing in our use of them and even when these Means are wanting yet his Hand is not shortned but that he can make Whole and restore Health without them It is not our Labour and Industry or any Endeavours we can use which will make us compasse the ends we would be at unless He act and concur with us For if he give not the Blessing if he speak not the Word all that we can do will be in vain It is in vain for you saith the Psalmist to rise up early to sit up late to eat the bread of sorrows for it is he who giveth his Beloved sleep Psal. 127. 2. And the Prophet Haggai tells us plainly that men may sow much and yet bring in but little they may eat and not have enough drink and not be filled they may be cloathed and yet not warm and earn wages but put it into a bag with holes Hag. 1. 6. So that the Favourable Presence of GOD is desireable both to supply what we want and to make these things which we have useful and comfortable He that hath GOD with him hath not only a Wise Friend but a powerful one who can do whatsoever he pleaseth in Heaven or in Earth who can oblidge and command Angels and all Creatures to Serve and Minister unto him whom he loveth Thus he caused the Ravens to feed the Prophet Elijah These Foules by Nature are more ready to steal and take away then to give and yet at the Command of GOD they brought him Bread and Flesh in the morning and Bread and Flesh in the evening 1 King 17. 6 He made the jaw bone of an Ass to afford drink unto Sampson when he was ready to to faint for thirst He caused the Heavens to rain down Bread to his People in the Wilderness and gave them Quails in great abundance so that even then they were fed to the full And in a word as there is nothing impossible unto GOD as by his Power he can do all things whatsoever he pleaseth so he will never fail to work Mightily and Wonderfully for those whom he loveth when his Glory or their Good requires it he will withhold nothing from them which their necessity or comfort calls for and will make all things even what seems most rough severe and adverse to work together for their good as the Apostle speaks Rom 8. 28. and as may be easily made appeaâ—… from many instances drawn from Scripture and also other History Though neither privat Persons nor publick States are now to expect to be maintained supported by Miracles and extraordinary manifestations of
fixed Staâ—…ion in this World but are either by their â—…hoice willingly or through necessity changing their Habitations and Imployments When we think our selves most secure and are building to our selves Houses and Tabernacles of Residence hoping that here we shall fix and settle behold presently some thing or other occurs which defeats our Design and alters our Purpose and constrains us to make Tryal of some State and Condition we little thought upon And thus all Men almost from their own Experience may say that their Life and Condition heâ—…e is like that of a Traveller and Pilgrime But however true it hold in a Literal sense it is alwayes Morally true that Man while upon Earth is but a Sojourner and Stranger whatever be his Lot and Portion For first GOD hath not intended us a Sure and Lasting Abode here he hath resolved not to suffer us to make any long or considerable stay on the Earth he designs only that we should take a short view of things take a turn or two and then remove hence Man's Life here is but of few dayes even those who attain to the greatest number of years their life if compared to Eternity is but a span-long and seeing that thus we have but so short and so uncertain Possession of this World our stay therein cannot be counted other then a Sojourning It cannot be said properly that we dwell here but only that we lodge For we are not true Inhabitants but only way-faring Men who take a Nights Lodging and afterwards are gone We can call no place here our Home we never go Home till we descend into the Grave and pass over into the other World that is our Home because there is no changing of it nor flitting from it Secondly As we are to account our selves Sojourners because our Life is short so Strangers because of the want of an agreeable Habitation All Creatures have a proper Element whither also their Natural Propensitie inclines them that is the Proper and Natural Element of any Beeing which is suitable to its Nature and Quality and where it finds Rest and Ease but on the contrary that is Improper and Unnatural which agrees not with its Disposition and where it lives with Difficultie and in much pain Thus the Air is an improper Element for Fishes as the Water for Fowls and Terrestrial Creatures and consequently this World is not the proper place and habitation of Spirits and Rational Beings And therefore also not of Men seeing we are of this Order by our better part The Creatures to be met with here below are not capable of Converse with us and all the Delights and Enjoyments here can only gratifie the Body and be profitable for chearing those frail Tabernacles we carry about with us But 't is little service they can do the Soul and therefore however proper these lower Regions may be for Bodies yet certainly our Souls soar higher and aspire after a Happiness beyond what is to be found here Wherefore whiles we are upon Earth we may be truely called Exiles and said to suffer Banishment for Heaven only is our Native Sâ—…yle it is in yonder Regions above that we can only expect to find a sutable Habitation and abode The very Heathens had this Sentiment they accounted their Stay here a perfect banishment and esteemed the Body the Prison which detained the Soul from its Native Countrey So Anexagoras being asked whither he had any Care or Concernments for his Countrey because he troubled not himself with the Publick Affairs and Transactions His answer was GOD forbid that it should be otherwise indeed my mind is greatly towards my Countrey pointing with his finger to Heaven That is a Man's Home where his Friends and Relations live where his Wealth and Estate and the Possessions wherein his Happiness lyes are reserved where his Heart and Affections are placed And so Heaven is and should be only our Home Thither should we aim for our Souls are descended thence there GOD our Father liveth and IESUS CHRIST our elder Brother and Angels and Seraphims and the Spirits of just Men made perfect our Friends and Companions and Fellow-Citizens and there be the Treasures of our Happiness That Good which our Souls crave and seek after is shut up there and no where else This World affords no perfect Contentment or true solid Happiness All we can expect here is some little Refreshing to keep us from Fainting and Languishing This World is an Inne too narrow and scanty for to give Satisfactorie ease and fulness this is only to be looked for when we come to our Fathers house where there are many Mansions and all Richly and well Furnished In his Presence there is fulness of joy and at his Right Hand there are Rivers of Pleasures for evermore Psal. 16. 11. This Earthly Canaan which was here promised to Iacob was a type of Heaven and given as a Pledge thereof It is not to be doubted but that the Patriarch had a prospect beyond the Land wherein he was though it was the pleasantest upon Earth he had already tasted these Delights which Canaan upon Earth afforded and albeit they were good enough of their kind yet he could not but be sensible that they were far short of of satisfying the Appetite of the Soul And that therefore there was something to be desired more then what is to be found even in the best Countrey here Iacob had certainly the best and most vertuous Education of any in the World he was preserved from Vice and Immorality which render Men brutish and so enfeeble their Minds that they can Dream of nothing but what savours of the Flesh he was early taught all Natural Wisdom and Knowledge and Instructed also in things which Natural light could not reach to And therefore he certainly knew and was persawded that there was something within him besides Flesh and Bones even a Divine Soul capable of and designed for a more noble kind of Life then what Man enjoyes at present Because the Promises made to the Patriarchs expressed in Scripture are Temporal we must not from thence conclude that they had no other Spiritual Eternal Blessings were Vailed under these and might perhaps also be Promised a part though they be not particularly mentioned No doubt more was Revealed to them then what we have an account of but what is written was only necessarie to be known to us for the pointing out of the Messias It is very unreasonable to think that they who were so Dearly Beloved of GOD Honoured with many Particular Revelations and whose Wisdom and Vertue was more then Ordinary I say it is unreasonable to think that they were left ignorant of a future state Such a thought is injurious to the Love of GOD and also inconsistent with that Character they deserve as questionless they had a Curiosity to know whither there was another better life hereafter So GOD would not refuse to satisfie the same it being very Laudable and
done to God when we regard Man more then him And do we not regard man more then God when we are more desirous of applause from Men then to find favour in the Eyes of GOD And when we withdraw our selves from the eyes of Men lest they should know our evil Actions but never value God's sight and knowledge thereof He who doth thus hath not taken the Lord to be his God he doth not own and acknowledge him he bows only to Men to his own Credit or Homour and hath set up these for his GOD. Wherefore who would not be guilty of such gross Idolatry as to worship the Creature more then the Creator and and who would testifie and make it appear that they indeed adore the true GOD let them not slight or despise the Divine Presence but let them alwayes eye and consider it and be carefull to carry themselves alwayes as before so Great and Glorious a Majesty And seing that God is every where and hath his eye alway upon us let us in private and in publick at home and abroad at all times and in all places walk wisely and circumspectly let us not be guilty of such incivility towards God as to do any unworthy thing before him but let us labour so to behave our selves that he may think us worthy of that testimony which he gave unto Iob whom he said was a perfect and upright man One that feared GOD and eschewed evil Iob 1. and 1 Of Observing GOD'S Wayes and Actions In the second place Walking with GOD implies a carefull observance of whatsoever he doth For it is usuall for such as are in company together to watch and take Notice of one anothers Words and Actions and if one be more eminent for Wisdom and Ver. tue or any other excellency then such a are with him are the more oblidg'd to eyes his Motions and and Behaviour Nothing which Excellent and Worthy Persons speake or doe should fall to the Ground un-observ'd and it doth speake out some contempt of one to think that what they do or say is not worth the noticing as therefore out of respect to Great and Eminent personages we ought seriously to consider them their Speeches Actions and to count them worthy our remembrance so much more should our eyes be fixed upon God and it is much more our dutie to consider him what he hath done and what he dayly doth in the World that the consideration thereof we may return Him due praise and glory For this end GOD endued us with Rational Spirits and with understanding Faculties that we might be capable of Contemplating himself and his workes And therefore when we turn away our eyes from such Contemplations or neglect them we do in so farr swerve from the Design of our Creation and do disappoint GOD of that Tribute of Praise which is due unto him yea in steed of honouring him we do actually dishonour him by slighting the Effects and Products of his infinite Wisdom Power and Goodness All GOD'S Actings are like himself and do shew forth his Admirable Perfections there is no part even of the Material world but is stamped with some impression of his Almighty power and unsearchable wisdom and Infinite goodness And therefore what the Psalmist sayes of the Heavens Psal. 19. 1. May be said of all GOD'S other works they all declare the glory of GOD i. e. As a Curious engine or Fine Piece of Work doth hold out the Skill and Cunning of him that made it so all the Works of GOD have in them what doth set forth and proclaime how wise how great and good he is And as the External and Material World doth contain Visible Characters of the Divine greatness and Perfections so GOD hath created Rational and Intellectual Beeings viz. Angels and Men capable to discern and read them that by so doing they may sound forth his Praise The Contemplation and Admiration of God's works and Wayes is our proper and should be our constant imployment And if it had not been for this there would not have been bestowed upon us such Powers and Capacities Wise and Understanding Persons will not Expend more upon any thing then it is worth they will not reare up stately fabricks meerly to lodge Swine nor will they buy fine Silk and Carpet to Wipe shoos and Dishes and neither would GOD have endued us with understanding Souls Immortal Spirits if we had been only destin'd to the Acts of a Brutish and Sensuall life for then what Iudas said impertinently when the Box of Oyntment was powred upon our LORD might have been here put as a very pertinent question What needed all this Cost For something less then Reason and Spirit a meer Animal Sagacity might have served and been sufficient for finding out and taking care of Bodily Pleasures and Accommodations GOD and his Works therefore are the only sutable object for our thoughts to be imployed about these indeed are answerable to the capacities of our Soul and as the considerations thereof tendeth to the Honour of GOD so it clevats our selves to a proper and becoming Dignity whereas the most of other things are so far below us and so much within our reach that it is a debasing of our Natures too much to mind or to be taken up with them However it is certain all the Saints and Servants of GOD have ever thought it their Duty and a proper and necessary Testification of their Respect unto GOD to be taken up with the Contemplation of his Works both of Creation and Providence and to set a part sometime dayly for this purpose We are told that it was Isaac's custome to go out to the Field and meditate about even-tide Gen. 24 63 and no doubt his Meditations were such as we are speaking of The Book of Iob shews how much that holy Man and his Friends were accustomed to the consideration of GOD ' S Works and Wayes for all their Discourse and Reasonings are taken thence Yea when GOD himself appeared unto Iob he calls him to a particular consideration of his great and wonderful Works and does therefore largely display them before him in the 38. and following Chapters Nay what are all the Psalms but as so many devout Meditations of GOD'S Works or Pious Hymns composed in memory of them The Works of the LORD saith the Psalmist are great and they are sought out of all them that have pleasure therein His Work is honourable and Glorious and he hath ordained his wonderfull Works to be remembred Psal. 111. 2. 3. And again he saith All thy works shall praise thee O Lord and thy Saints shall blesse thee That is as his works contain the matter of his Praise so the Saints shall publish and Declare it by admiring and magnifying of them they shall as he goeth on speake of the Glory of thy Kingdom and talk of thy power to make known to the Sons of Men his mighty Acts and the Glorious Majesty of his Kingdom Psal.
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