of GOD. Rom 12. 1 2. Now what is it to make a Sacrifice of our selves but only to Walk with GOD for who Walketh with GOD as we have shewed Sacrifices his understanding to God to Believe what he reveales and to Contemplate what he does he Sacrificeth his will to be entirely regulate by his Laws his Affections to be placed or displaced according to his Order and in a word his whole Life and all its Operations to set forward the purposes of his Counsel and the Glory of his Name Which indeed is a most Reasonable Service for what lesse can be payed to him who is the Authour and preserver of our Beeing and gives us whatever we enjoy It is also agreeable to his Word nay the very thing it calls for which perhaps is true meaning of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the very scope of the Scripture is to teach us this and to obliege us thereto Finally it is most acceptable GOD is very well pleased with these Spiri tual Sacrifices they have an Odour of sweet Smell with him But if they be wanting that thing which is savoury if we do not walk closely and constantly with God as above though we would bring never so many Burnt Offerings and Calves of a Year old Thousand of Rams and ten thousand Rivers of Oyl yet He would not regard them Sacrifice and Offering thou didst not desire Burnt Offering and Sin Offering thou hast not required then said I Lo I come in the Volume of the Book it is written of Me I delight to do thy will O my GOD yea they Law is within my Heart Psal. 40. 6. 7. Let none think saith Lactantius that GOD requires Victims Incense Donations c. For if he be not capable of Hunger Thrist Cold neither hath the Desire of Earthly things he will not use thâ—…se and the like which are brought unto the Temples but as Corporeal Beings require things of the like Nature so a Spiritual Sacrifice is only necessary to be offered to a Spiritual Being What GOD hath given to Man for his use he himself needs not and besides the whole World is his and the fulness thereof he needs not a Temple who hath the World for his dwelling place nor an Image or Statue who is incomprehensible he stands not in need of Lamps and Earthly Lights who hath kindled the Sun and the rest of the Stars for Mans behoof what is it therefore saith he which GOD requireth of Man but the inward Worship of the mind seing He himself is pure and Holy for these things which are wrought by the Hands and which are without the Man is no true or proper Sacrifice neither that which is taken out of the Coffer but which cometh from the Heart nor what is offered by the Hand but by the Soul This is a true Sacrifice when the Soul offereth it self unto GOD For what signifieth other Sacrifices What doth inccnse what do Garments and Gold and Silver and Precious stones profit if the Worshippers mind be not holy and pure 'T is only Righteousness which GOD seeks after 'T is in this that the True Worship of GOD doth consist The true Worshippers of GOD saith CHRIST shall Worship him in Spirit and Truth for the Father seeketh such to Worship him And what is it to Worship GOD in Spirit and Truth but to worship him by a truly holy Life and an upright walking with him In this is his Delight and who taketh this way to please him shall be counted worthy of the Kingdom of GOD. Enoch walked with GOD and it 's said GOD took him that is he took him out of this wretched Life unto his Heavenly Glory And all who tread the same paths shall meet with the same Reward GOD will take every one to himself who walketh with GOD though not after the same manner Death puts a stop to our Walking with Men and forces us and them to part but it doth not break off our Walking with GOD it doth unite us more firmly to him this fellowship which we thus begin here results into an Eternal Friendship and Society in the other World CHAP III. Of these Words And this Stone which I have set for a Pillar shall be GODS House The Reason and Meaning of them GOD is to be Worshipped not only in Private but in Publick he is not only to be Owned and Acknowledg'd a part by our selves in Secret but ought to be professed openly before all the World by the Performance of such things as Reason and the universall Consent of Mankind hath established to be publick Testimonies of our Alleagiance to him He who doth not this Last can never â—…e very sincere in the First neither will GOD own such to be true Worshippers of him who do not avowedly professe him before Men according to that of our Saviour whosoever shall confesse me before Men him shall the Son of Man also confesse before the Angels of God but he that denyeth me before Men shall be denyed before the Angels of God Luke 12. 8. The very Light of Nature teacheth this and therefore it is that when Iacob here did Solemnly take the LORD to be his GOD he did not only engage himself to that Inward Spiritual Worship which is acted within a Man 's own self whereof we have spoken already but also he binds Himself to that Outward and Visible Worship which is transacted by things without the Man that it may be manifest to alâ—… the World that he Honoured and Adored this GOD. This stone saith he which I have here set up for a Pillar shall be GOD'S house that is here in this place where I erect this Stone when I come back I will build and consecrat a House to my GOD for the Honour of his Name and the Celebrating of his Worship where I will Call upon him and Pray unto him The Reason why he pitched upon this particular place was because GOD had made it eminent by so signal an appearance unto him as we read before and what moved him to build a house to GOD was because this was universally agreed to as an Act of Honour due unto GOD and as an proper instance whereby men signify their Homage to him This which Iacob Vowed here gives us Occasion to speak of Churches or consecrated places of Prayer and of publick Worship SECTION I. Of Churches or Places Consecrat to GOD the Origine and Necessity thereof what Regard and Reverence should be payed them AND First as it is an universal Custome all the World over to erect Temples and to Consecrat places for the Honour and Service of GOD So this custome is most Ancient At present there are not only Churches throughout all the Christian World but Mahumetans and Pagans also have Temples and Religious houses of one sort or another and it was so from the very beginning It would seem that even our First Parents in Paradise had some more peculiar place for presenting themselves before
in the Church afterwards and certainly the want hereof is such a defect as doth more then spoile the Beauty of a Church it is a main cause of the decay of all true piety and therefore the ignorance and stubbornness of the Generality of this Nation is much to be lamented which discourage our Governours from Establishing this Dayly Worship of GOD in Towns Cities and other populous Places which I may confidently call a Necessary as well as a Reasonable Service But as we ought thus to hallow every Day by devoting some part thereof to the publick Service of GOD so we are oblidg'd to Sanctify for this end one whole Day in seven viz. the first day of the Week commonly called the Lord's Day partly because of its being peculiarly consecrate to the Service of GOD and partly because of that special Honour whiich the LORD IESUS CHRIST conferred on this Day by his Triumphant resurrection from the Dead which was the Reason for its consecration we should set a part one day of the seven not that this portion appears necessary by Natural Light but because 't was expresly exacted of the Iews and that we are unjust if our expressions of Piety and Devotion towards GOD be lesse then what was sought of them and what oblidgeth us to the observation of the first day particularly is the practice of the Holy Apostles who either had an expresse command for what they did themseves and enjoyned others in the Worship of GOD or were led thereto by the holy Ghost Now their practice in this particular is declared to us Act. 20. 7. 1. Cor. 16. 2. And is witnessed by a constant universal Tradition of the Church Besides the LORD'S Day no other is strictly necessary to be kept except in obedience to our Rulers Civil and Ecclesiastical who without all question may as well as the Iewish Church and State formerly appoint dayes for the publick Worship and service of GOD upon the account either of some particular emergency wherein Church or State is concerned or of some special Mercy granted them But they ought to be careful neither to burden People with too many such appointments nor yet to give them a disgust by ordering Solemn Dayes upon mean silly accounts if Men be not serious in these Solemn Addresses they are a meer Mockery and Dishonour to GOD and it is impossible to make them Serious when the cause and occasion of them is frivolous and unworthy to be made the matter of Divine Worship And so the Church of Rome has miserably transgressed for first she hath so multiplied her Fasts and Festivals that the number of them almost exceeds the dayes of the Year the year would need to be enlarg'd if all their Holy Dayes should be distinctly and exactly keept And though it be pretended that all are not required to observe each of them yet there be too many imposed upon every person and every place so that the French King was necessitate to deall with the Pope lately for the dispensing with a great many in his Kingdom Again the Church of Rome is not only to blame for enjoyning such an intollerable burden of dayes but also because the Reason of these injunctions for the most part are frivolous scarce worthy of a Man's serious attention much lesse of being the matter and occasion of solemn Devotions as for example the invention of some pitiful Relicts the dedication of Bells some ridiculous passage of their Legendary Saints c. and as most of their Holy-dayes are in honour of their Saints so the most of their Saints according to their own relation did nothing memorable their lives are more Foolish and impertinent then Old Wives Fables or the Tales of Children as we might shew by several instances did we not fear to be tedious But leaving this we come next to speak to the Nature of this Worship which should be payed unto GOD publickly and to shew the Particulars whereof it should consist which ought especially to be considered And First as to the General nature of this Worship it must first answer the end thereof which is the Glory of GOD the Celebration and Praise of his Greatness Wisdom Goodness and other Glorious perfections that the Souls of the Worshippers may be enflamed with the love of GOD and that they may be excited to Fear Trust and Obey Him 2ly It must be agreeable to the Will and Mind of GOD and altogether free of what he hath forbidden or signified his displeasure with otherwayes it will be so far from being acceptable that it will be very abominable 3ly It must not only contain all the parts of Natural Religion but besides carry Characters of the Gospel for it is not only Reasonable but Necessary that the Worship of GOD be Regulate by special dispensations of his Grace and made to expresse the particulars of such Dispensations the Iews were required to Worship God in a different Manner from what is discernable by Natural Light and so those who believe the Truth and Mysteries of the Christian Religion must have a Peculiar Worship that is distinct from such as own no Revelation or only that of the old Testament Fourthly from these considerations it follows that Christians must Worship GOD together in spirit and Truth For so our Saviour directed us Iohn 4. 23. Where he saith The hour cometh and now is when the true Worshippers shall worship the Father in Spirit and Truth For the Father seeketh such to Worship him GOD is a Spirit and they that Worship must Worship him in Spirit and Truth Which words whither we consider them abstractly in a general notion as delivering a certain Natural Truth or with a reference to the way of Worshipping GOD then usual in the World I say which way so ever we consider them they teach us that GOD will now be Worshipped not by a Multitude of carnal and external Observances or a number of Mysterious and almost unintelligible rites and Ceremonies as the Gentiles used to doe and as he thought fit for a time to impose upon the Iews But by actions of a Spiritual Nature and whose signification and use is Reasonable and easily understood The Law considered Men as in a weak Infant State and so prescribed a Worship sutable to such a State but the Gospel endeavours to bring us to the full Stature of perfect Men and considers us as such and therefore our way of worshipping GOD now must speak out more perfect Reason and understanding The worship required of Christians is not a Pompous shew of Ceremonies which may affect Children or Childish Persons but Real and Substantial expressions of Faith Love Fear Ioy and Confidence in GOD There must not be more or other Ceremonies used in the Worship of GOD then what is requisite for Order and Decency or necessary to Excite and Fix the inward attention of our minds for that is not True or proper Worship which is wholly External and doth not come
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
was before except that â—…e may be a little more sensible that Happiness lyes not there and is able to witnessâ—… from his Experience the truth of Haman's Verdict All these things availe me nothing Eâ—…h 5. Never any sought Happinâ—…sse in Worldly things but mett with a disapointment For 't is too weighty and important to stand upon such a Sandy Foundation Men are not Happy by the Splendour and Grandeur of their Outwaâ—…d Condition and Circumstances but when they have Inward peace and Satisfaction of Mind Which they only have when they enjoy something agreeable to the Nature of their Souls which answers their large and I may almost saâ—… infinite Desires which gives what is presâ—…ntly requisit and ensures the continuance of all things necessary and Desireable Therefore GOD only is and can be the Authour and Matter of Man's Felicity for his Favour can only secure us of what our Present Life calls for it is always attended therewith and doth infillibly lead to Eternal and unspeakable Felicity the very Hope whereof gives more Pleasure thâ—…n all Worldly Enjoyments yea is able to make one Rejoyce in the midst of all the Troubles and Disasters of this Life Thus then instead of runing hither and thither in the search of this or the other Particular we ought to seek GOD and altogether to intend and endeavour the possessing our selves of his Love and Favour for the Favour of GOD is the foundation of true Felicity and the enjoyment of Him is the very Height and Complâ—…on thereof And as the scope of the First Part is to perswade Men of 〈◊〉 so it is endeavoured in the Second to 〈◊〉 before them the true and proper wayes of endeâ—…g themsâ—…lves to GOD by which they may purchase his Favour here and qualify themselves for the Eâ—…rnal Enjoyment of him hereafter In shewing this nothing necessary has been omitted every thing indeed could not be particularly handled but what is not expresly mentioned is clearly included in the things spoken of so that who doth all here required doth all that is necessary to Please GOD Nor has any thing been proposed as necessary which is not really so for on these Terms only GOD offereth Himself and his Benefits to Men. The acceptance of these Duties when we perform them is only in and through Christ as hath been made appear But they are in themselves necessary even as necessary to obtain the Favour and Enjoyment of GOD as this is to procure Happiness They neither understand what GOD is nor have they right notions of Eternal Life who think to arrive there any other way without Holiness saith the Apostle no Man shall see the LORD And the Duties spoken of are necessary parts of True Holiness as will appear to any who considers the account given of them As by the foregoing Treatise the Nature of true Religion may be understood and the right Manner of Performing the Publick and Private Exercises thereof if people have a mind to set about them and desire to be instructed in them So if they be desirous to be inform'd of the Truth and will not obstruct their own Conviction they may here see the absolute Necessity of doing these Duties here laid before them Let me therefore earnestly entreat the Reader to give way to his Conviction and to beware of letting either his former Inclinations and habits or the Customes of others divert him from the Practice of what he is convinced is necessary to the obtaining True and Eternal Felicity I shall not offer to perswade any to seek to be Happy for this would be as vain and impertinent as to bid a hungry Man eat or a Thirsty Man drink but I would entreat all to consider that 't is the height of madness to expect to be happy without using the means necessary thereto even as 't would be great folly in a Hungry or a Thirsty Man to desire the allaying of his Appetite without eating and Drinking What is it which hinders you from closing with these Means of Happinesse What keeps you from observing the Duties here enjoined Do you think them unnecessary that cannot be now pretended Do you think them too much What Can there be too much Pains or Cost bestowed on Eternal and perfect Felicity None have Reason to grudge at these Conditions of Happiness they are Just and Reasonable This Service which GOD requires is no present Drudgery and though 't were it could not be complained of seing so Glorious a Reward followes it His yoke is easy his Burden is Light and this service he exacts is most Reasonable and desireable â—…ake a view of the several Exercises and Imployments of the Sons of Men of the variâ—…s wayes of spending their Time and there will be found none preferrable to this Idleness is an uneasy thing and of all Occupations Religion is the most Manly the most Noble the most Desireable As it hath the greatest Reward so it gives at present the greatest Pleasure and Satisfaction The wayes of Wisdom that is of Religion are waves of the pleasantness saith Solomon and all her paths are peace And they are so even when they are set about with Thornes and Briers Great peace sayes David have they who love thy Law and nothing shall offend them And he tells of himself That he rejoiced in the way of GOD'S Testimonies as much as in all Riches I shall conclude all therefore in the words of our Saviour if ye know these things happy are ye if ye do them FINIS ERRATA In the First PART Page 11 line 20. for St. Laurence read St. Dominicus p. 12. l. 22. for Either r. Rather p. 74. l. 23. for mi. r. cui p. 75. l. 13. for Rita r. Vita p. 111. l. 21. for Wisdom r. Frâ—…edom p. 122. l. 27. for absurdity r. obscurity p. 133. l. 25. fór and r. as In the Second part Page 147. line 4. for measure read Treasure p. 148 line 27. for and r. but. p. 239. l. 16. r. Reference p. 281. l. 25. for every r. ever any p. 314. l. 16 r. confirmed p 333. l. 22. r. undertakings p. 329. l. 4. for that thing r. nothing p. 406. l. 28. for any r. daylie p. 425. l. 21. for quality r. quantity p. 431. l. 13. for so r. for p. 440. l. 6. for oblidged r. addicted ADVERTISEMENT Books Sold by Alexander Ogston Stationer in the Parliament Closs The Acts of Parliament in large Folio and likewise in 12mo in two portable Volums The Model of the Government of East-New-Iersey The Scots Gardiner Chalmers Writting-Book of the Round Hand All sorts of Bibles and Common Prayers Iuvena sâ—…t X. Stapl. Halls Cont. of the fear of GOD. See Wilkinsons Treat of GODS alsufficiency Hales Contemp part first pag. 181. Ibid pag. 180. Bernard Tract de dilig DEO See Smith Sel Dis pag. 399 Temporalia haec me O Domine juvent utentem non corrumpant mentem amorem meum retorqueant in te Artificem eorum ne in his quae placent mihi ego displiceam tibi Amem haec sed plus te amem haec propter te amen Et si ista diligam ut subjecta diligam ut famulantia diligam diligam ut arrham sponsi ut munera amici ut beneficia Domini sic tamen ut meminerim semper quae tibi debeam ista propter te per ista super ista te diligam Illis adhaeream dilectione transitoria tibi inhaeream dilectione mansoria Hales Rem pa 223. Essay 16. * Turners Defence of his Sermon about Necessity and Freedom See Iur prej cont papisme See Stilling Idolat See part first chap 2 Divine Inst Ep. Cap 2. * Vid. Mede lib. 2. p. 439 * vid Gessel Hist Eccl p 426. Vid. concil Trid. sess 22. cap. 1. 2.