SAint Paul having received a Que­stion in a Letter from the Corinthi­ans, viz. Whether it was law­full to be present at an Idol Feast, or to eat any thing that was sold in the Shambles, if [Page 2] it had been offered to an Idol before (either by the Owner, who having offered a part, de­voted the whole; or the Priest peradventure having brought his portion to the market) gave an answer to it, Chap. 8. and in this Chapter explains himself a little further.

As to the first branch of the Question, he answers ex­pressely, That they might not be present at an Idol Feast, it being a part of the worship, or at least such an Appurtenance, as none could partake of without sin, the Heathens of­fering part to the Devils, and feasting upon the rest. Those which pretend fellow­ship with Christ, as all Chri­stians do in the Feast of the [Page 3] Holy Eucharist, must take heed of this Idolatrous Communion, lest they put Devils in Com­petition with Christ, who came to destroy their works.

As to the other part of the Question, concerning things offered to Idols, and after­ward sold in the Shambles; he sayes they might eat with­out scruple, because they knew an Idol to be nothing, and that the Earth, with the meats and fruits thereof (as also the Sea, Psal. 95. 5.) belong to God, and are held of us in his right, not of Ce­res, or any other heathenish God, or Goddesse. There­fore a good man need make no question; but if any guest at the Table say, This or that [Page 4] portion was offered to an Idoll, then he must forbear to eat of it; Why? he accounts an Idoll nothing; what is it the worse? It's true, it is not; yet forbear for his sake, for he esteems an Idol something, and worships it as a God, with the oblation of meat: and will by thy eating, after he told thee what it was, be con­firmed in his sinne, and so through thy true knowledge uncharitably managed, thy bro­ther perisheth, whom Christ in love died to save. Thy Ma­ster preferred the salvation of a sinner before his own life, and thou wilt not for­bear the tasting of a little meat, it may be but once to prevent thy brothers damna­tion. [Page 5] Besides, thou dost in­discreetly admini [...]ter an occa­sion to confirm his foolish esti­mation of an Idol, above the true God, to whose Honour we are to refer the actions of our whole life, and whose Glo [...]y can scarce by any thing be so advanced by us, as by a prudent charity: so much may serve for the explication of the Coherence of the Text.

The verse contains one of those two comprehensive princi­ples, which divide the substance of Religion between them, and are of such important use to a good man in all his wayes, that he can never neglect ei­ther of them, but he must needs miscarry.

The first is Dependance 1 [Page 6] upon God, that is, a constant clasping about Almighty Goodnesse, which hath given us a Being, but not without an absolute necessity of clea­ving still to it; without which, we cannot support our selves, as we perceive by that Impo­tency and feeblenesse, which we often feel in our selves. Alas! we should sink down into nothing, and so would the whole Creation, were it not for that omnipotent life, which penetrates through all things, to comfort and sustein them. Whosoever ceaseth this duty to God: the first Cause of all things, tears himself off from his root; withers, and becomes unprofitable to God and himself, and growes as [Page 7] stupidly as the Trunks of senselesse Trees, upon roots that afford them sap and juice, though they know it not.

The second is a sincere or­dination 2 of our selves, and our works, to the honour of God, which is a consequent of the former: for it is as absurd mo­rally, not to live to God, as it is impossible naturally to live of our selves.

This Latter is the exhor­tation of Saint Paul in the Text, and I have the rather chosen it for the subject of this discourse, because though it is by many much talked of, yet few things are more mista­ken, and none more negle­cted.

[Page 8]In the explication of this great point,

• I shall ende­vour to
  • 1. State the true noti­on of Gods glory.
  • 2. Shew how we may glorify God in all we do.
  • 3. Demonstrate that we ought to do so.
  • 4. Give notice of some things by which God and Christian Religion, have been much dishonoured.

1 First, I will endevour to state a true Notion of the Di­vine Glory. But being about to write of such a subject, I may well begin with the words of an excellent Philo­sopher, who going to describe Gods nature, sayes thus; [Page 9] [...]; Max. Tyr. Dissert. i. e. Now what manner of thing should I be whilst I speak of God? what beauty of speech, what light of apprehension re­vealing it self in clear expressi­ons, what harmony of well cho­sen words, is needfull to de­scribe to my self and others, so great a matter? This he might well say, considring that by reason of the excellency of Gods Nature, the darknesse of our minds, and the pover­ty of speech, it is difficult to think or speak any thing worthy of him. Some by rea­son [Page 10] of the unworthinesse of their soules, are apt extremely to debase the glory of God, and it is possible so far to mi­stake, that, in stead of praising him, we may blaspheme. And it is an acknowledged truth, that our Religion depends not upon a slight extramissi­on of ill grounded expressi­ons, or shallow affections, but upon a deep intramission of Gods reall excellencies.

That we might not mistake the Divine Glory, he, who only could, hath told us what it is. When a worthy man, and one very familiar with God made this prayer to him, Exod 33. 18, 19. I beseech thee shew me thy glory: he received a grant of his prayer in these words, I will [Page 11] make my goodnesse passe before thee; which is called the Glory of God, Verse 22. Thou shalt see my back parts, for my face can­not be seen: thou shalt see as much as can be shown, or is fit for thee to see; my Name shall be told thee, by which I glory to be known. In the next Chapter, when the Di­vine Glory passed by, this pro­clamation was made, Vers. 5. 6. The Lord, the Lord, God, Mercifull and Gracious, long-suffering, abun­dant in goodnesse, and truth, &c. This was a glorious Name indeed, and worthy of God.

Moses saw God appearing after this manner more then once, for God shewed himself to him decked with the Glory [Page 12] of his goodnesse, when he came forth in the Creation of all things, and rejoyced to see every thing made good. Gen. 1. ult And God saw every thing that he had made, and behold it was very good: as if he had said, God having in rich benignity made all things in a decent cor­respondency to his own good­nesse, pleased himself as an ar­tificer doth, when his work answers the beautiful Idea's of his own mind.

Psal. 104.The Psalmist hath express'd this in plain words; After he had taken an exact view of God, as he appeared decked with the Glory of his works, for so he begins; My God, thou art great, clothed with Honour and Majesty, thou coverest thy [Page 13] self with light, as with a Chrystal robe; &c. He addes, ver. 31. The Glory of the Lord shall endure for ever, the Lord shall rejoyce in his works. Vers. 31.

From the forementioned Scriptures, we perceive that Gods Glory is the Divine Good­nesse, which shines forth in his works, and those merciful con­descensions by which he seeks to make his creatures partakers of his own blessednesse, accor­ding to their capacities. Whilst this goodnesse passeth before our eyes, we see God as a bright Sun incircled with his own out-spread rayes of Light and Love, being capa­ble indeed of no other Glory, but what accrues to him from the displaying of his own [Page 14] goodnesse, no more than the Sun can be seen but by his own Beams. He which can receive nothing, if he will have Glory, must give. That which may be known of God, shining in Nature, taught the Philoso­phers the same truth. Hiero­cles speaks very well to this purpose, [...], &c. i. e. There can be no reasonable cause gi­ven for the Creation of all things, but the essential good­nesse of God, for he is good by Nature, and perfectly free from envie. Other causes besides this may be assigned, but they savour more of humane imper­fections, then correspond with Gods blessednesse, and perfe­ction.

[Page 15]So Simplicius, [...], &c. i. e. God having an omnipotent power and infinite good will, made nothing evil, but all things good; as much as could be, that is, as much as every thing is capable of his goodnesse.

So that if we take no­tice of the world, [...], the free efflux of the Di­vine goodnesse, we may easily perceive the design of God in the Creation, to have been like that of an excellent Lim­ner, who having filled a large Room with divers Tables, some bigger, some lesse; beau­tifies them all according to their proportions, with his skilful hand. Here also we may receive an account of the [Page 16] difference that is in the de­grees of goodnesse and perfe­ction among the Creatures. The variety is a great piece of the beauty of this lovely frame. There is one glory of the Sun, another of the Moon, another of the Starres. A suit of Arras Hangings cannot be made without severall colours, and those laid differently upon worsted, silk, silver, and Gold, formed into divers Images. Musick would be a pitifull thing, if there were but one note or tone; without higher and lower sounds; we should want the delectablenesse of Harmony, which is more grateful, as the notes of which it consists are not the same, but tunably different.

[Page 17]Those things which seem but little, in comparison of others, have much as to their own capacity, and are often more admirable then greater, for in instances where it was not expected, as he said,

In the highest things God ascends far above the reach of our eyes, and in the lowest he stoops to the remotest propor­tions of possibility, and his Glory shines through them all, whilst he fills each mea­sure of reception with due participations of goodnesse, which is his own Image; and [Page 18] his goodnesse is over all his works.

By this we see, That God made the world for his glory, out of meer grace, willing to bestow happinesse upon o­thers. He was not oppressed with the fullnesse of his bles­sednesse, but like a voluntary spring poures forth the waters of life upon the world. I will rejoyce over them to do them good. He is pleased wi [...]h be­ing a Benefactor, and is de­lighted, when he makes others happy.

Hence God was most justly worshiped by the Church throughout all generations, as the Benigne Father of the Cre­ation; Father, being a known name of Love, which he ex­pressed [Page 19] in his uninterrupted care of all things in the re­spective ages of the world, but especially in the fulnesse of time, when to make up the sad ruines of the lapsed, Creation, he put the brea­ches of it under the hand of his beloved Sonne, who came upon the stage, as the expresse image of his per­son, and the brightnesse of his glory, which hath been mentio­ned, for in him it shined most clearly. He brought salvation in his Name, Good will in his Nature; His Errand, which we call the Gospel, what was it but the Love of the Father proclaimed by his beloved Son? As we have it epitomized by the Evangelist, Ioh. 3. 16. God [Page 20] so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life.

This word our Saviour ve­rified with works of transcen­dent charity, for he went up and down doing good, expres­sing a great pity to the bodies, but much more to the souls of men, and after the service of his whole life, which was an Exemplary performance of charity, he made his death al­so a great proof of his love, which being stronger then sin and death, he offered himself upon the Crosse by a power­ful spirit of benignity, and be­came the Redeemer of misera­ble sinners, so that the Angels [Page 21] Hymne was extremely perti­nent, when they sung Glory to God on High, for the good will which was expressed be­low, by the appearance of Christ Jesus, whom not only Angels, but wise and good men, saw, and acknowledged his glory to be as the glory of the only begotten Son of God, full of Grace and Truth. The ful­ness of true goodnesse was the glorious Image of the Fa­ther, shining in the face of the Son. When he went away, just upon his return, he said; Joh. 17.4. Father, I have glorified thee, and verse 26 [...] he tells us how, I have declared thy Name; what name but that which was proclaimed long before, as the glory of God? withall, [Page 22] he leaves this title Love, as his own remembrance, by which he would be acknow­ledged in the world, and the badge of his Disciples: Here­by shall all men know you to be mine, if you love one ano­ther.

One that well knew the truth of this Glory, as a genu­ine follower of Christ his Lord, adorns himself with it. Having expressed all love and good will in endeavouring the salvation of the Gentiles, he pleaseth himself in the good of others, which he had further­ed after this manner; What is our Hope, or Crown of rejoy­cing? are not even you in the presence of our Lord Iesus Christ at his coming? for you [Page 23] are our Glory and Ioy. Divine Paul, but never more then now Divine! for the glory of God shined out of his mouth, (as Porphyrie said, that Plotinus his soul did) when he spake.

So much being premised 2 concerning the right notion of Gods glory, it remains to be spoken next, how we may glo­rify God, or do all things to his glory.

Divines use a distinction of glorification, which is not im­proper to be mentioned in this place.

One is, Perfectio objecti glo­rificati, 1 the perfection of the object glorified; and to glorify in this sense, is to produce some perfection in the object glori­fied, [Page 24] and thus God doth glori­fie his creatures.

2 The other is, Perfectio sub­jecti glorificantis, a perfection in the person who is said to give glory, by which he is a­ble to take a due notice of the excellencies which are in the glorified object, but addes no­thing to it; and thus we are said to glorify God.

By which we see that the word glorify is of a quite diffe­rent signification, when it is applyed to God, and to us. For it is a true rule, Talia sunt praedicata; qualia permittuntur à subjectis. What is said of God and us in the same words, puts on a vast difference of sense, when it is referred to his acts and ours. What belongs to [Page 25] God I have discoursed alrea­dy, that small matter that we reach to, I shall explain in a few particulars.

1. We do honour to God, 1 if we preserve alwayes in our minds a right notion of his glory, and thrust farre from us all low poor thoughts of God. We cannot do a greater dispa­ragement to the highest worth, then to think meanly of it; [...], as the Father said, God may be represented to his disparage­ment by the unwise. Therefore whensoever we think or speak of God, we should be sure to use no [...], no poor groveling expressions, or cree­ping imaginations, which fall [Page 26] utterly below the worthinesse of so glorious a person. Since he can receive no glory by ad­dition of any thing to what he is, let us not foolishly en­deavour to take away from him, by obscuring that which he hath revealed himself to glory in, by attributing to him any Temper, Disposition, or Design, that is unworthy of him. Let us raise our thoughts of God as high as we can, for by that which hath been said already, it appeares how far all unworthinesse is remo­ved from God. He neither made the world at first, or preserves it now for any self-interest: what Iulian said of AEsculapius (in his fortieth Epist.) [...] [Page 27] [...], may be justly applyed to the true Savi­our, viz. That he doth not heal men in hope of reward, but doth every where expresse his own goodnesse, by way of dis­cipline.

He gaines nothing by the exercise of his native good­nesse, but whilst he relieves those that need him, he teach­eth them to do likewise. What glory or lovelinesse is in the Creation, which he had not before in himself? what could he attain out of himself?

It is true, the works of God do praise him; it is but de­cent that they should, it is im­possible that they should not. [Page 28] All excellent things honour their Authour. The heavens declare the glory of God. Wheresoever the voyce of the Creatures is heard, they sing his praise. This is no greater wonder, then that the fire burneth. Who can conceale the light of the Sun, or confine the sent of sweet odours? [...]. The beauty of excellent good things cannot be hid. But though all wise beholders will praise God, the Authour of all good works, yet we must not think, that God aimed at such a thing, as being ambiti­ously desirous of his creatures applause, which is below the Temper of a virtuous man. Cle­mens Alexand. hath informed [Page 29] us better. Orat. ad Graec. [...], i.e. God shewes himself freely to his Creatures he doth not sell his truth. It is true, he accepts the love of his creatures, and is well pleased with just adorati­ons, not that he receives any advantage thereby, or is tick­led with praise, but he rejoy­ceth that his creatures do as they should, and conform to originall goodnesse and truth. We pay what we owe: though he needs it not, as the same Fa­ther, [...], i. e. We return to God, who needeth it not, the worship of well-composed souls, as a grateful acknowledgement [Page 30] of the great Land-Lord, and a small rent for the habitation which he hath given us in this world.

Whatsoever we do in affe­ctionate worship of God, is but a just imployment, and a rare improvement of our faculties. What are our understandings and affections good for, but to know and love God? He ac­cepts our guifts, not that he wants them, but to comfort us with his acceptance, and that he may have opportunity to reward sincere expresses of duty, when, as we ought, we give him his own. Our most spirituall devotions adde no­thing to God, but they do en­large our capacities for him; whilest we worship God as we [Page 31] ought, [...], said the Phi­losopher, we grow bigger, and are filled with God. The more we submit our selves to God in due posture of obedience, the more we are exalted in wisdom and goodnesse.

Our Saviours words are in­comparable to this purpose, Mark 2.27 when the blind Pharises made such a shew of zeal for the religious observation of the Sabbath in honour of God, that they would needs look at it as a great crime in the Disci­ples, who when they were hungry, pulled eares of corn to satisfie the necessities of Na­ture; our Lord answers, The Sabbath was made for man, not man for the Sabbath: i. e. Though the Law of the Sab­bath, [Page 32] and other exercises of Religion, s cem to be made for the glory of God, yet they were indeed designed and ap­pointed by God for mans bo­dily and spiritual good. For neither man, nor Sabbath can advance his glory a jot, but the great Lord of the Sabbath hath respected our happinesse in all his institutions.

It is fit that all the world should appear before God in humble reveren [...]e, by the right of his nature, He is to be had in reverence of all that dwell round about him, but all the use which he makes of such opportunities, is to be­stow his blessings. It is a vain thing to offer ought but empty Pitchers to the Fountaine of [Page 33] Life. [...], i. e. Thou canst not ho­nour God by giving any thing to him, but by making thy self meet to receive from him. If we think to poure out our own fulnesse upon his Altar, we make our selves richer then God, and him beholden to us. So the Apostle convinced the Heathens of vanity, in think­ing that they did God a cour­tesie by presenting their obla­tions; He is not worshiped with mens hands, as though he needed any thing, seeing he gi­veth to all life, and breath, and all things.

A good man adores God the more affectionately, because that, though he needeth not [Page 34] us, yet he was so good, as to make all things happy, and then takes delight to see their natures made partakers of his beauty, and to rejoyce in the proportions, which they bear to his goodnesse, and symmetries with his truth.

Neh. 9.3. It is a great part of our do­ing honour to God, to think that he is exalted above all blessing and praise, as Nehemiah said. What are all our names of praise to God. Iust. Martyr hath expressed this in my mind excellently, [...], i. e. as it was the custome to honour God with the [Page 35] most pretious of material things, so also in names of praise: not that God doth need them, but we do, to declare our thoughts of him. And he needs not them neither. It was a noble saying of Simplicius [...], i. e. God need­eth not our good life, nor our best apprehensions of him. In our best thoughts we do not comprehend him, and if we could think more ho­nourably of him by an hun­dred-fold, what is he bet­ter for our thinking of him? neither doth he need our ho­ly life: If thou dost well, what profit is it to him? Thou maist do good to a man as thy self, but thy goodnesse extends not to [Page 36] him. And if he need not our holinesse, much lesse doth he want our sins to advance his glory. If thou sinnest, what is it to him? Thy disobedi­ence will hurt thy self, and may prejudice thy neighbour, but it reacheth not to him; and if he lose nothing by our sin, what can he get by our punish­ment? It is true, sin is in the world, but God brought it not in. It is as he said, [...], and men and de­vils had never been permitted to bring it in, but that God can make a good use of evill; but that use is not to advance himself. They are pitiful peo­ple that need the faults of o­thers, to set off their own low perfections. But he will get glo­ry [Page 37] by punishing it, that is, by making the sinner miserable. Truly it is fit that sin should be punished, but alas! if God need not our happinesse to make him glorious, much lesse will our misery contribute any thing to such a purpose. What glory is it to the God of Israel to hunt a flea upon the Mountains? It was Domitian only that pleased himself with killing flyes, God delighteth not in the death of a sinner. His good­nesse leads us to repentance. Its Cruelty, not Iustice, to love pu­nishment, except to defend righteousnesse, to reclaim the corrigible, and to make exam­ples of the impoenitent. God is so far from taking pleasure in our miseries, that as he [Page 38] said, [...], i. e, he is careful of us, as his kindred, when we fall.

Destruction is in the world, but it came not from above, it is of our selves, as the Pro­phet sayes. It is no plant of Gods setting, and hath its roots onely in sin: when God strikes, though the blowes are just, yet he counts the act strange. Goodness is naturall to him, he doth most willingly help; when he hurts, he is forced to it. So Tertullian, Lib. 2. con­tra Mar­cion. Vsque ad delictum hominis, Deus à primordio tantum bo­nus, exinde judex & severus. Ita prior bonitas Dei secundum Naturam, severitas posterior secundum Causam. Illa inge­nita, [Page 39] haec accidens, &c. God was good from the beginning, till sin came, after that he be­came a severe Iudge, so that the goodnesse of God was first, being his Nature, severity later by reason of sin. That inbred, this accidental: Yet this se­verity is good too, Illum enim bonum, judicares Deum, &c. For would you count him a good God, who should make men worse for want of punishment?

As he doth not strike, Hosea 11. 7, 8. till he be highly provoked, so then he is loath to do it. My people are bent to back-sliding from me: though they called them to the most High, none at all would exalt him. For all this God is loath to destroy them. How shall I give thee up, Ephraim? [Page 40] How shall I deliver thee Israel? How shall I make thee as Ad­mah! &c. We will not think that these were Rhetorical flou­rishes, or Court-like expressions, but that a reall truth of affe­ction was declared by them. So in other places he sayes he did not punish, till there was no remedy. It is so necessary, that Righteousnesse should not be forgotten, or thrust out of the world by impudent sin­ners; that we must needs ac­knowledge the root of punish­ment to be goodnesse, as he said, for he strikes because we have transgressed the law of in­dispensible right, and grieved the indwelling God. Is it not goodnesse to hinder us, though with afflictions, from grieving [Page 41] and quenching the spirit, which hath planted it self in us as a root of holy light and joy? If God should indulge us in sin, we might cry out, ô Deum veri­tatis praevaricatorem! Hoc erit bonitas imaginaria: disciplina, phantasma.

Since we see by these things how far God is exalted above all unworthinesse, let us take heed, lest by carelesnesse, im­potency of mind, and lowness of soule, we reproach God, when we think to magnify him. Let us take heed lest we bring down the hight of the divine glory by making it conform to our Idiopathies. Clem. Alexand. reports out of Posidippus, how Praxiteles, when he was to make the [Page 42] Image of Venus, expressed in the picture the form of one Cratina whom he loved, by which means the miserable Ido­laters worshiped the painters Mistresse for a Goddesse. It is a rule in Divinity, that we are to remove all imperfections from God. We misrepresent God, if we report any thing of him, that makes him not the most noble object of Love, Trust, and Admiration to his crea­tures, but rather makes him to be hardly thought of by them. Let us beware of harbouring any conceit that there is the least of Craft, Cruelty, or Inju­stice in his disposition, designs, or providences. In so doing, we shall both blaspheme him, and indispose our selves to [Page 43] love, trust, or obey him. It were a mad impertinency in a child to praise his Father by report­ing, that he was a man of such parts, that he could easily out­wit poor people, and that he did use to do it. Shall that go for the praise of wisdom, which was only an accusation for vile craft? It is not only Am­bition, but cruelty to seek to rise by the fall and ruine of others.

It was a heathen that said, God makes a play of humane affaires, and sports with men as balls. It is a disgrace to the merciful Creator and just Go­vernour of all things, to de­spise the concernments of his creatures. If we represent God, as unjust in his praescriptions, [Page 44] cruel in his designs, or unequal in his providences; we do as much as say, that the Fountain of light sends forth darknesse, that the spring of sweetnesse is bitter, and endeavour to make Heaven and Hell meet. We talk of Cannibals, with abhor­rence for greedy eating of mens flesh, and shall we think that God takes pleasure in the destrustion of souls?

There were three pieces of Atheisme, which men by the light of Nature condemned of old.

The first was a direct denial of the Deity, which very few ever stooped unto.

The second a denial of Pro­vidence; which was laid to the charge of Epicurus.

[Page 45]The third, that God go­verns, but without goodnesse and justice; and of this many have been guilty, who could find no other cause of their af­flictions, but Gods carelesness to save good men, as they sup­posed themselves to be, from suffering. Those which make God the Authour of sin, over­throw the righteousnesse of his nature and providence, and if we at any time quarrel with his dispensations towards us, and think God deals hardly with us, do we not accuse him of in­justice, and the want of benig­nity? when the guilt of our sins begins to encompass us, & the iniquity of our doings treads upon our heels, if we attempt an evasion by laying our sins [Page 46] upon God, for not giving us garce, or suffering us to be tempted, or I know not what, do we not accuse his admini­stration, that he is rigorous, or hath outwitted us? It is the greatest disgrace of a Go­vernour, as the Philosopher observed long agone, [...], to lay snares for those whom he governs. But this cannot be said of God, for his Nature being goodnesse, that must needs be the measure of his providence. This is the first way to honour God, in all things to preserve worthy thoughts of him.

2 We do honour to God, if we carefully take heed lest we worship him in such a manner, or with such oblations, as make [Page 47] our service rather complement and flattery, then true love and solid Adoration. Throughout the Holy writ God hath de­clared a deep detestation of such worship and worshipers, and seeks only such as worship him in spirit and truth; that is, which present no outward instance of worship, but they put also their heart and soule in it. When it is other­wise; what saith God? These people worship me with their mouths, and honour me with their lips, but their hearts are far from me. If such worshipers had nothing else base in them; it is bad enough to make them odious to God, that they think he doth not know or hate such spirits. He being a spirit [Page 48] full of truth and goodness, will be worshiped only in Spirit & Truth. Hypocrites are not on­ly impotent in their thoughts, but sordid extremly, if they should think that God is of such a Make, that he is plea­sed with flatte [...]ies, or that he doth not see and contemn the wickednesse of such as feigned­ly court him.

The Heathen world looked sometimes upon their gods as implacable Tyrants, and revi­led them at their pleasure; which was a strange foolery, to daigne to worship, what they durst reproach. At other times they looked upon them, though as angry things, yet ea­sily to be pleased again, and then they would kill a swine [Page 49] or a sheep, and all was well. In which they shewed them­selves wicked, ignorant of God, and base flatterers. This ab­surd Religion was by some wise men of their own con­demned and rejected for vain superstition.

Maximus Tyrius, in the Chapter which he wrote of the difference of friendship and flattery, hath these words in reference to Religion, [...], &c. i. e. if there be any fellowship be­tween God and men, we may say that a truly good man is the friend of God, but the superstiti­ous a flatterer only. The true lo­ver of God is blessed, but the su­perstitious is miserable. For the first, knowing his true love [Page 50] to God cometh boldly to him, him, the other dejected with the conscience of his Hypocrisy, comes with servile fear, de­void of trust, and dreads God, no otherwise then as a Ty­rant.

When such worshipers come to God, will he accept them? no: neither will any wise man receive a Gift, which he knowes to be given with a wicked mind. Those which with feigned submission in outward ordinances, pretend to acknowledge God, but do not love and obey him in their soules, are superstitious flat­terers, no true lovers or wor­shipers of God. And as they have small comfort in their soules, (for what is the Hope [Page 51] of an Hypocrite?) so with God they have no estimation, for he accounts their applica­tions, as they are, a dising [...]nu­ous flattery, and a meer super­stitious addresse.

The Emperour was not out, when he said, we should not [...], that we should not flat­ter God, but worship him dis­creetly; and in another place he gives a very good reason, [...], i. e. for God regards not fine words, but truth.

It is very observable, that when David became sensible of the abuse which he had put upon the Divine Majesty, by his scandalous disobedience, [Page 52] he attempted not to make re­paration of Gods honour by slaying a beast, more worthy to live then himself, yet a ve­ry poor compensation, but saith expressely, for he knew Gods mind; Psal. 51. 16. Thou desirest not sacrifice, else would I give it: thou delightest not in burnt offe­ring. An hypocrite would have made his cattel bleed, and thought he had made good sa­risfaction for his own with the lives of others, and have plea­ded the commands given in this point to Moses. But Da­vid understood his duty bet­ter, and was loath after so grievous sins, to make such an unacceptable repentance, and therefore he offered his own broken heart, crushed with in­genuous [Page 53] shame and sorrow.

If any demand why David wav'd external oblations, and made so light of outward ap­plications, since the Ceremo­nies of the Iewish Religion were instituted by God, and as yet the Lawes which en­joyned them, were in force. I answer, his meaning was, that they were never appointed or accepted for the principal instances of Gods worship, or so to be looked upon by reli­gious persons.

They were not from the be­ginning. Enock was not cir­cumcised, neither was Noah, yet one of them was translated to glory without seeing of death, which was an eminent Testimony that he was accep­table [Page 54] to God, and the other was saved in an Ark of wood, when all the world besides his family, perished by water. Rom. 4 10. Abraham himself was declared blessed, before he was circum­cised. Upon which conside­ration the Father told Tripho the Iew, who thought himself some-body, because he was un­der the discipline of Abraham. I. Mart. Dial. cum Tryph. [...], &c. If one be a Scythian, or Persian, and have the knowledge of God and Christ, and observe the in­dispensable rules of everlasting righteousnesse; [...], He is circumcised with a good and profitable circumcision, so that wh [...]n Christ pulled down the Iewish hedges, he brought [Page 55] things to the first state, and made external ceremonies of no lesse value, then they were at the first.

We may adde to this, that 2 when they were in use, God made no very great reckoning of them, neither did he esteem any justified for the bare observance of them. When they pleased themselves highly in their ex­ternal rights, they were so far wide of the divine intention, that he tells them that it were all one if they had let them alone; Psal. 50.8. I will not reprove thee for thy sacrifices, &c. I am so far from demanding a scrupulous account concerning these per­formances, that I am rather cloid with them. So he told them by the Prophet Isaiah, Isa. 1.11. To what [Page 56] purpose is the multitude of your sacrifices? I am full of burnt offerings of Rams. Jer. 7.22. Bring no more vain oblations, &c. And because they urged the Di­vine command, by Ieremiah he tells them, that he spake not to their Fathers, nor comman­ded them in the day that he brought them out of the land of Egypt, concerning burnt-offer­ings or sacrifices. One would think that these words should strangely amuse the people, and that they thought the Pro­phet mad to speak against the known precepts, wherein God had commanded these things.

Unto this, two things may be said.

God accepted them by way of condescention, and in regard of [Page 57] the hardnesse of their hearts; they were a stiffe-necked peo­ple, and therefore God put a hard yoke upon their necks, which as the Apostle saith, they were not able to beare, [...], I. Mar [...]yr. i. e. neither doth God receive sacrifices from you, neither did he command you from the be­beginning to offer them, as if he needed them, but for your sinnes. What he meant by sinnes he expresseth [...], by reason of their idolatries. Since they had such a mind to offer sacrifices, that they would offer them to God or Idols, he commanded them to offer them to him.

[Page 58] Chrysost.This Chrysostom takes no­tice of, and sayes it is no won­der that he abolished them quite by Christ Iesus, for he did not care for them from the beginning, [...], How then did he require them? by way of con­descension to their weaknesse.

The Authour of the Consti­tutions affirms, that till the pro­vocation of the golden Calfe, and their other idolatries, sacri­fices were not imposed, and then it was only, [...], that be­ing clog'd with these trouble­som yokes, they might be forced from Idolatry.

2 He never did allow of them as commutations or dispensa­tions [Page 59] for inward goodnesse, true righteousnesse, the Love of God, Charity, Humility, and such like; which are [...], everlastingly good, of their own nature excellent; [...], as our Saviour calls them, the weightier mat­ters of the Law, upon which God looks with a regard suta­ble to their intrinsecall value and worth. The externals were at the best but figures of heavenly things, and shall God accept of the sign for the thing signified? they are at the best but carnal, and therefore poor rudiments, as the Apostle calls them; but when they are sepa­rated from inward goodnesse, they are not only beggarly, but false, like wooden boxes, [Page 60] with nothing in them.

If God made no more ac­count of external significations, when they were so many, so pompous, so costly; shall we think that he will now accept those few, which he hath left in his Church, and hath revea­led to us the necessity of a spi­ritual worship? since the new Law hath required a perpetual Sabbath, or rest from elvill works, shall we reckon it god­linesse to be idle one day in a week? shall we think our selves clean from sin, which we affect and practise, by being once baptized with water? This made the Iewish oblati­ons and rites so abominable to God, they made account by the performance of externals, [Page 61] to make a supply of inward disobedience, and ungodliness. When you fasted, did you fast to me? no, but to themselves; for by the bodily fast, they thought to commute for the spiritual, which was, to relieve the op­pressed, to feed the hungry, to cease from sin, to mortify the old man. When they thought by carnal circumcision to dis­pense with themselves for the inward, which is the purifying of the soul from all foul affe­ctions, God declared constant­ly to them by his Prophets, that he would punish them in the same rank with the wicked Gentiles, because they also, that is, the Jewes, were uncir­cumcised in heart.

God is so far from account­ing [Page 62] himself honoured with fair pretenses, that he doth abo­minate them, as the coverings of Hypocrites, who being loath to be at the pains of true goodnesse, think to put off God, whom they pretend to worship, with that which costs them nothing. The foremen­tioned Iew being hard put to it in this point, confessed in­genuously, [...], &c. The pre­cepts of your Gospel are so won­derfull great, that l suppose no body is able to keep them. No Hypocrite can, because he hath not resigned his heart to God, but to a truly good man they are easie, so the Apostle, and his Commandements are not grievous. But he that doth [Page 63] not love God, nor hath sub­mitted his will to the divine government, being conscious to himself of base defects, would make them up in an ea­sier way. This is manifest in the Pharisees, whom our Savi­our hath branded for notori­ous Hypocrites: they were more scrupulous then others concerning Gnats, that they might more quietly swallow Camels. That they might be thought not to omit, what was indeed indispensable, they made great conscience of the Ceremonial. Matth. 12. 1, 2, 3. for the keeping a ceremony, they would have an act of mercy omitted, whilest our Saviour doth reprove their Hy­pocrisy, he doth also convince [Page 64] them of ignorance, for, have you not read what David did when he was an hungred, and they that were with him? Verse 3,4. how he entred into the house of God, and did eat the Shew-bread, which was not lawful to be ea­ten, but by the Priests? If you had known what this meaneth, I will have mercy and not sacri­fice, ye would not have condem­ned the guiltlesse. At that time when those Rites were most in force, God permitted his bread to be taken off from his Table to relieve the hun­gry, alwayes preferring mercy and goodnesse before a ceremo­niall observance, and if you had understood what God would teach you by such his actions, you would find your [Page 65] selves much reproved for your Hypocrisy. So it is still the way of Hypocrites, with pretenses of regard to God, whom they have not seen, to neglect known duties to their brethren, whom they do see, to stand in need of them. But they are grossely mistaken, for God is content that positive rites and institutions, should give way to moral eternal duties; but that outwards should be put in the room of inwards, is most odious to him: Doth any wise man prefer a show to the sub­stance? Therefore when these deceivers thought to impose upon God on this fashion in Malachy's time, he bids them offer their corrupt sacrifice to the Governour. See if you can [Page 66] delude any man of place and understanding, and make him believe you have done him much honour by fair words, though you think unworthily of him in your minds, and are disaffected towards him in your hearts.

3 We do honour to God, if we chuse instances that are fitly expressive of regard to him, and then perform them in the best manner that we can. Though when we have done all, we are unprofitable servants; that is, we have not in the least in­riched our heavenly Master, yet if we chuse the fittest in­stances we can find, to do ho­nour to God, and present the performances of our dutie with all integrity of soule, [Page 67] though we do not then reach his height of glory, yet he will accept us, because he doth re­gard his creatures according to what they have: Though we present nothing that is strictly worthy of him, yet we are accepted, because we have no better. God is so gentle, that he doth often accept lesse then the very best from Honest soules: and if he would not take our best addresses in good part, we could have no intercourse with him in wor­ship.

I will name five instances, by which we may do honour to God acceptably.

First, If we carefully labour for such a knowledge of Gods 2 Nature and will, as may lay a [Page 68] sufficient foundation for those many acts of Religion, by which we are to acknowledge him. True Religion hath many ex­cellent things in it, which have no support in ignorant soules, as for example, The highest Love, the most perfect Trust, the greatest submission of our wills, &c. How shall a man perform these, if he be ignorant of that Goodnesse, which makes God most lovely, that Truth, which makes him faith-worthy, that Authority and Righteous­nesse, which require our per­fect obedience? God hath made it one characteristical ex­pression of irreligious persons, They know not the Lord. Igno­rance is a note of wicked care­lesnesse in men, because they [Page 69] seek not the knowledge of so Noble a Benefactor, and it car­ries along with it all Irreligion in other instances. And there­fore it was well said by the Philosopher, the true worship of God is founded upon a right apprehension of him. The Ar­gument of our Saviour, by which he disproved the Sama­ritan worship, goes upon the same ground. You worship that which you do not know, Joh. 4. 22. It is no wayes likely that the sacrifice should be proper, when the Altar is inscribed, To an unknown God [...] Religious expressions, which are not founded in true know­ledge, are alwayes ridiculous, and sometimes sadly blasphe­mous. Those which have not a [Page 70] right understanding of God, pray madly to him, and speak foolishly of him. Religious affections, that are not bot­tomed upon a good understan­ding, are framed childishly, and continue accordingly.

Those which would be tru­ly religious, should take a se­rious Notice of those Attributes by which God hath discove­red his nature. We must not make excuses for our Igno­rance, by pretending, that God is incomprehensible, the grea­ter he is, the sooner we may find and apprehend him, as you may sooner find the Sea then a Ri­ver: or, that we cannot behold the naked Essence or Being of God, no more can we of any thing else. What is there [Page 71] in the world, which we know, but by its properties and effects? And by them God is sufficiently knowable to us. The [...], the na­natural knowledge of God is implanted in mens soules, as an inbred light in the eye to in­able them to see him, and he hath made the Creation a fair glasse to reflect his proper at­tributes, for the invisible things of him, which we talk of, his eternal power and Godhead, his goodnesse and wisdom, pow­erfully declared, which express the Divity of God, are clearly seen by the world which he hath made, and in his actions whereby he doth continually show himself, he is so discerna­bly revealed, that those which [Page 72] do not see, and serve him, are without all apology of their ig­norance and disobedience.

The works of God, especi­ally of benignity and goodnesse. are called his witnesses, Acts 14. 17. Neverthelesse he left himself not without witnesse, in that he did good, &c. And the son of God, who came out of the Fathers bosome, out of an intimate acquaintance with God, he hath revealed him.

Having all these assistances, let us improve our know­ledge of God, lest we mistake extremely in our devotions, and present an impertinent service.

If the unworthy Iewes had but well considered the na­ture of God, they would have [Page 73] offered a reasonable and living service, and not have been contented with brutish dead worship. They would have known that it was an affront, rather then an oblation, so to mistake God, as to think that he could be pleased with flesh and smoake, and to underva­lue him to others by their mis­becoming services, giving by­standers occasion to think, that the true God smiled upon such impertinencies, and glad­ly received such absurd vo­taries.

He which nourisheth igno­norance and unbelief in his mind, will be ungodly in his heart & life; I must confesse, I think this so far true, that I am of his mind who said, that [Page 74] the root of all wickednesse is Atheisme. He which disho­nours his Maker, and despiseth the Law of his Benefactor in a wicked life, would not do so if he believed that God made him, and that all the blessings of his life were his meer boun­ty, and that God was infinite­ly more lovely then any of his creatures, and that the time will come, when God will judge the wicked for their I­dolatrous life, (for they sin by loving the creature more then the Creator) and that he will abandon them to torments for their wilful disobedience. But wicked men either per­swade themselves that there is no God, or that he is not such, as he hath declared himself to [Page 75] be in the Scriptures.

The exclamation of the Po­et was rational,

We do honour to God, if 2 after we have got a right know­ledge of his Nature, we do con­form our seves unto it, when, as the Apostle saith, 2 Cor. 3. 18. we beholding as in a glasse the glory of the Lord, are changed into the same Image from Glory to Glory, by the Spirit of the Lord. When we become imitators of God, as dear children, putting on the [Page 76] same Image, Temper, and Spi­rit, following God [...], as far as it is possible for a man to follow God.

The reason of this is plain, for by our careful conforming our selves to God, we do mani­festly acknowledge him to be the absolute pattern of all Ex­cellency, and the Primitive co­py of all beauty and perfection. Then we honour God in an effe­ctual instance, when we do in disposition and life, show and hold forth the virtues, or pow­erfull goodnesses of God, who hath called us out of darknesse into his marvellous light. When the light of wisdom, goodnesse, 1 Pet. 2.9. and righteousnesse shines be­fore men in the lives of the children of God, then will [Page 77] they, much taken with that goodly Image, Matth. glorify their heavenly Father, who is the Archetype Exemplar of all goodnesse.

Clemens Alexand. hath said this in proper words, [...], i. e. It is the only way at once to imitate and worship the best of all Beings; for we cannot imi­tate God, but by such things as will make our worship holy; nor worship him but by imitation. Marcus in Iulian being asked, what was the most worthy end of our life, having answered, to imitate God, it was said to be an [Page 78] answers not only [...], i. e. not only that he had answered nobly, but that he had said all.

This imitation must be per­formed with all plainnesse and simplicity, and with an uni­versal regard to all Gods imi­table perfections, lest that be said to us, which was replied to an unworthy Emperour, when he made the imitation of Apollo his plea, [...], i. e. But for all this, I will take off his Crown; for he hath not con­formed himself to me in all things, and in those things wherein he pretends to resem­ble [Page 79] me, he hath not done it as he should. That is a just imita­tion, when we follow the Lamb whithersoever he goes.

God is not so pleased with Temples made with hands, and he hath forbidden to attempt the making of foolish Images, but he is well pleased with every good man and woman, that make themselves the habi­tation of the Holy Spirit, that offer their soules to God, be­ing made acceptable sacrifices through the participation of the divine Image and Nature. When such a worshiper ap­peares before God, he may bring what other sacrifice he will, he shall be accepted,— vel farre litabit.

There is no Temple in [Page 80] which God will converse with a wicked man, his oblations are the sacrifice of fooles. His gifts may maintain the flames upon a visible Altar, and his offerings present something that Church-robbers will be glad to steal, but his soul is so unlike to God, whom he pre­tends to worship, that he ab­horres him and his offerings. He counts his name rather blasphemed, than honoured by the mouthes of the ungodly, when they presume to make mention of it, though with a great deale of seeming devo­tion.

But those which really put out his Spirit, and expresse his Image, do truly glorify their Lord, and so our Saviour sayes [Page 81] he was glorified in his true fol­lowers, Joh. 17. 10. and he sayes, that in his next coming, he will be glorified in them again, 2 Thes. 1. 10. when he will reveal to all the world, that his admirable holinesse was the only pattern of all true worth and excellency.

The true appearances of this divine Image, are of such wonderful effect some­times, that they dazle the eyes of those which behold them, and make them confesse, as Marcus Antonius saith in his Epistle of the Christians of his time, [...], i. e. That they had an in-dwelling God formed in their souls.

We do honour to God, if 3 [Page 82] we do heartily promote his knowledge and love in the world. The words of Galen are excellent to this purpose, which he hath in the speech which he makes as a hymne in praise of the Creator; [...], &c. This I esteem to be true worship, not to sacrifice to him Heca­tombs of Bulls,—but if I know him my self, and declare to o­thers the greatnesse of his wis­dome, power, and goodnesse. The Italian glosse is much to the same purpose, in which, doing all to the Glory of God, is thus expounded; Rendendogliene voi ogni honore, è procurando che tutti gli altri facciano il simile, i. e. Giving all honour to him your selves, and endea­vouring [Page 83] that all others may do the same. But of this I shall speak more largely in the fifth instance.

We glorify God if we resign 4 our selves to the Government of his will; for by so doing, we honour it above our own self­will, and the examples of all others that contradict it. This is performed in two things.

In following the divine pre­cepts, 1 as indispensable rules. Then we truly give honour to God, when we obey his Lawes, as the orders of the great Fa­ther and Governour of all things, and, as he said, [...] simply co-will with God, and plainly sympathize with his pleasure. The Com­mentator upon Pythagoras his [Page 84] golden verses, doth excellent­ly interpret that precept of performing all due rites to our Ancestours, thus. If chil­dren do follow those holy dire­ctions, which their parents left them, they do them more honour then if they offered solemn sa­crifies. When Achan had sin­ned, and through covetousnesse slighted the Commandement of God, he was bid to confesse, and give glory to God. Men give glory to God, when they confesse the folly of their wil­ful deviations from the righ­teous commands of God. but they honour him much more, when, for the regard which they bear to the wisdom and goodnes of his most just appoint­ments, they will not deviate.

[Page 85] By chearfully submitting to 2 those conditions of life and estate, that he is pleased to allot to us. If we quarrell with his dispensations towards us, we accuse him of rigor and harsh­nesse in his government, and when we have begun to think that God useth us hardly in his dealings, with us, we think dishonourably of him and have prepared our selves to hate him. What honour and pre­ference did our Saviour give to the Divine will, when in such famous instances of tryal; he said, not my will, but thine be done? How well did his Scholar great Paul, follow his steps, who had learned in every condition to be content with Gods allowance? I may fitly [Page 86] adde to these the golden words of Epictetus, which Arrianus hath recorded, [...], Lib. 2. Dissert. 16. &c. And now ô Lord do what thou wilt with me, I will find no fault with thy appointments. If thou wilt have me sick I am content, or well, or poor, or rich, or publick, or private, to stay, or go; and addes, [...]. I will not only submit unto thee, but also defend the righteousnesse and wisdom of thy doings.

5 Lastly, we do honour to God, if we endeavour as much as we can, to further all the noble designes, and excellent works of God in the world; by this we shall declare that we value his ends, as the most [Page 87] worthy and desirable things in the world. What is his chief design, but to advance Good­nesse, Righteousnesse, Know­ledge, Equity, Charity, Purity, Benignity, Peace, and Love? The righteous Lord loveth righ­teousnesse. The Kingdom of God is in Righteousnesse, Peace, and Ioy in the Holy Ghost. His delight is in goodnesse, and mer­cy pleaseth him, above all burnt offerings and sacrifices. He rejoyceth in the prosperity of the children of men. O that there were such a heart in them, as that they would fear me, that it might go well with them, and their children after them.

The counsels of God do show a plain way to these ends, and he facilitates our corre­spondence [Page 88] with his advice by taking in our interest; and he takes himself hon [...]red, when we become Co-workers with him, as the Apostles word is, or as the Philosopher varies it but a little, [...], Co-workers of all good, which is all one, for his works are all good. He is righteous in all his wayes, and holy in all his works. This is to honour God, when in correspondence with him in his God-like [...] de­signes, a man makes account of it as his proper office in the world to do good to all men, to take care of all men, and as a common father, teacher, and helper, to further them in the participation of God, to pro­mote their happinesse and [Page 89] comforts. It is worthy of a good man, to make himself as it were a common Priest, to of­fer up prayers continually for all the world.

It is observable, that when our Saviour commended the imitation of his fathers perfecti­ons, he instanced onely in Cha­rity, Mat. 5. And when he con­demned the world for their un­godlike carriage, he mentioned only uncharitablenesse, Mat. 25.

By this spirit and practise we make a return to God of what we have received from him, and employ his liberality to his honour, by making it redound to his praise, not from the second or third, but from many hands. When thou art converted, go and strengthen [Page 90] thy brethren Or if there be any thing done to thee, for which thou owest a love to me, pay it by feeding my sheep, and who are Christs sheep? all poor miserable crea­tures, for he was the good shep­herd, that came to seek, and to save what was lost.

There is a passage in Tris­megistus, that is a lively repre­sentation of this point. After he had been made partaker of the divine light, he heard a voyce saying to him, [...], be thou a guide to such as will follow thee, that mankind may be saved by God; upon which he began presently, as he saith; [...], to discover [Page 91] the beauty of holinesse, and to preach, [...], &c. O worldly men repent. Those which have known God, and do inwardly adore that goodnesse which shines in his nature and works, will imitate the same works, and endeavour to convince this un­godly world, that only such works are worthy of God.

And though they cannot yet raise them up with them­selves to the height of good­nesse, yet they keep themselves up from falling into the low­nesse of ungodly spirits, and practises. and therefore are farre from contriving the mi­series of others, taking away their liberties, ensnaring their consciences, depriving them of [Page 92] their estates, blasting their names; but rather teach the ig­norant, forgive offences, and relieve the wants of the af­flicted, being ashamed that their neighbours should be destitute of any thing in which he may be helped by them.

Our Saviour hath said this plainly, Joh. 15. 8. Herein is my Father glorified, if you bring forth much fruit. What fruit but of the divine spirit. Love, Charity, Goodnesse? How doth this glorify the Father? Thus, by bringing forth much of this fruit, you shew you are united with the root of goodnesse, to which you do honour; growing upon it like the branches of a Tree [Page 93] loaden with plenty of excellent fruit.

The forementioned fruits are the grapes of the generous vine, whose blood rejoyceth the heart of God and man. All other frutis of wickednesse, un­righteousness, & uncharitable­ness, are such, as all men ought to be ashamed of, and grow on­ly upon the degenerate plants of Sodom and Gomorrah.

Having shown how we may do all things to Gods glory; it remaines to demonstrate, that we ought to do so, which I will perform briefly in two parti­culars.

This is a necessary correspon­dence 1 that we are to keep, with the great order of all things. We offer violence to the beau­tiful [Page 94] order of the world, if we do not ordinate and referre all our actions to God. If he be the fountain of all Being, Truth and Power, the Cause of Causes, the Spring of life and happinesse, we should make what hast we can to re­turne to him, uniting our selves with the first cause, in all which we do; and so we shall, as one sayes; Iambl. Pro [...]ept. c. 4. [...], joyn the end to the beginning.

The order which God hath implanted in the Natures of all things created, Hier. is by one likened to an Oath, which God took of all his works, when they went out of his hands, that they should return to him again. It is fit that all reasona­ble [Page 95] creatures should keep it, for they know it is their duty, and their disobedience is a kind of perjury. It is but just that all things should be for him, since they are all of him.

It is not only violence, but folly, to attempt the pervert­ing of this order; for one way or other God will be acknow­ledged at length. Cleanthes understood himself well, when he said to God, [...], i. e. I will follow thee willingly; if I should not, I must unwillingly. Shall a drop divide it self from the Sea? Shall the whole, nay he that is more then the whole, follow a poor contemptible part? All things created, by the Law of [Page 96] their creation, should observe the first agent, but much more intelligent creatures, who know their Creator and them­selves.

If we neglect this duty, we contract a guilt of the most horri­ble ingratitude in the world, and if we do it habitually, we draw a foul stain upon the course of our life, and do as much we can Apo [...]atize from the Founder and Parent of the Creation. As other things according to their spheres do move, grate­fully, towards God, and so urge us with their examples, to do obeysance to God: so they do administer to us manifold oc­casions, are in severall cases, means and instruments, and in divers respects are great obli­gations [Page 97] put upon us, so that if we stop the return of Gods glory, we are not only in regard of our selves, the worst thing that can be na­med, that is, ingrateful; but we would make God to have be­stowed his benefits upon other things in vain, and so prove bad to God, by making other things uselesse, in which he hath been good to us. A mean man being preferred by one of quality, came in time to such place as set him above his Be­nefactor, and he making use of his power to throw him down, who had raised him up; the Gentleman, to reprove him by showing him his unworthi­nesse, sent him a picture, in which the Sun was eclipsed by [Page 98] the Moon, with this word upon it,

‘ Totum adimit quo ingrata re­fulget, i. e. It ingratefully puts out the light by which it shines.’

The acknowledgement of God is interwoven with the Na­ture of man, and is, as Des Car­tes sayes, Notae Artificis operi impressa, The Artificers mark set upon his work. He which choakes the resentments of God in his soule, and neglects this duty, doth tear off the Founders Arms from the ex­pressions of his charity, and raze the Donors name out of his Gifts.

The whole fore-going dis­course being of it self practi­cal, and all along particularly [Page 99] referred to our life, it will be lesse needfull to make any ap­plication: only I shall speak a word or two by way of Cau­tion against some things, by which God and Christian Reli­gion, which is the greatest manifestation of him, have been, and are much dishonoured. We are to give no offence to Iew or Gentile, to those that are within or without the Church. There are four noto­rious offences given to both.

The first is, when those that 1 professe the faith of the Gos­pel, contradict the principles of reason with absurd assertions. Many things of Revelation are above reason, but none are contrary to it.

The light of the Sunne is [Page 100] no contradiction to the light of the Moon. We cannot deal with God or man, but by reason, which because the beasts want, we judge them incapable of Religion. How will you come near to a man that is not a Christian, but by such things as you both agree in? That is Reason, by whose mediation you may get within him, and prove the Scriptures to be the word of God; He will find reason to believe that, by the same principles, by which he gives credit to all other things. When you are so farre, you have another principle to deale upon; but you shut that dore, if you talk absurdly. Will you teach him greater [Page 101] things, who are out your self in lesse? It is a great ad­vantage to your cause, when he sees you can say truly, with the Father, I. Martyr. Apolog. 1. [...]. i.e. that Christian Religion contains whatsoever others professe, that's true, and that you do not joyn such ill-agreeing matters with this, which he can demonstrate to be false.

I have often thought, that among the many hinderances of Christian Religion, which the more ingenuous part of the unbelieving world stum­ble at, we may reckon the ex­travagant opinions, that have crept into the books of Chri­stians, and will needs be look­ed upon, as the Dictates of our [Page 102] most wise Master, when as they are the mistakes of his weakest disciples, and it may be thrust in by pretenders, and which he owns no more then he de­served the Titles, which the Iewes put upon him.

The first Ministers of Chri­stian Religion were very wary lest they delivered their own errand in their Masters name, and therefore made di­stinction between his mind and their private opinion, to pre­vent his disparagement. Those which pretend to follow them, should be more care­full, because all the world knowes, that they have no new message to deliver. By this meanes when they relate things, which they never re­ceived [Page 103] from Christ, the single blame of their odde conceits, would ly only upon the weak­nesse of their own brains, or the guilt of some other infirmi­ties; but when they blend them with Christs instituti­ons, they are forced to suffer for company. So that their mistaken Expositions, and un­reasonable consequences, and hurtsull additions, by which they pretend to illustrate or perfect the Mysteries of God, are of no more courteous ef­fect to the Gospel, then the wild embraces of the Ivy are to the Oak, which is deformed and weakned, whilst they grow up by it.

It is well known how hor­ribly guilty the Papists are in [Page 104] this point: and no doubt they will one day pay dear for the scandal, and others are to be blamed besides them.

How shall we avoid this Rock? If we neither deliver or receive any thing for Christs un­doubted mind, but what is plainly set down in the holy Scriptures.

2 The second offence is, when those which pretend to Grace and Holinesse, fall below Moral virtues, by sordid practises. There is no answering of this Question to one that is without the Church: Are you a Chri­stian, and yet below a man? Do you love God whom you have not seen, and hate your brother, whom you see in need of your love? Leave off the pretense of Christianity, or keep real [Page 105] Humanity faster about you.

Irenaeus long agoe observed, that when the filthy Gnosticks, a Band of Ranters, had dis­graced Christian Religion with their abominable lives, the Heathens avoyded the con­versation of those which pro­fessed themselves to be Chri­stians, thinking they were all such. If those who are really wicked do perceive such as pretend to Christianity, to be as proud, cruel, and revenge­ful; as covetous and base spiri­ted, or as intemperate, or to fail in other immoral instan­ces; they may well say, that Christian Religion is abomina­ble, if it make its disciples such; and it is a pitiful poor thing, if it do not change them [Page 106] from being such, and make them otherwise.

3 The third offence is, when foolish and bitter zeal destroyes the Wisdom, Moderation, and Charity of true Religion. When men do not only make new additions, but will needs com­pell others to receive them as old Truths. Upon this Root growes the Romish Persecu­tion. They impudently, as well as falsely, because against common sense, Conc. Trid. Sess. 22. and expresse Scripture, in the Councill of Trent, affirm the Church of Rome to be Omnium Ecclesià­rum Matrem & Magistram; i. e. Mother and Mistresse of all Churches. Luke 24. 47. The teaching of Repentance, and re­mission of sins in the Name of [Page 107] Christ, by his own order, be­gan at Ierusalem. How could it then begin at Rome? and yet they have pronounced their Anathema or Curse upon such as do not believe it, and declared them for that reason out of the state of salvation, for they adde, Loco su­pradicto. Extra hanc fi­dem nemo potest esse salvus.

Such a spirit as this wrought long before in Victor the proud Bishop of Rome, when he ex­communicated all the Eastern Churches for not keeping Easter upon the same day with him. He would, it seems, have had the same extent of Iurisdiction over the Church, as Rome civill had over the world.

How he was reproved for this, I shall have occasion to say by and by; But it is mani­fest from the Scriptures, and the writings of those Holy men, that succeeded the Apostles, that this spirit was not in the beginning, as also how it came in.

In the beginning of the Go­spel times, the spirit of Love flourished; Christ having made it the badge of his disciples, they wore it alwayes, and kept true to that command of Love, even to enemies. The heights of Love were expres­sed by Christians.

1 First to the Iewes, who were mortall enemies to Christ, and [Page 109] all that received his doctrine, and did what mischief they could to them, after they had crucified Christ Iesus, they brought his disciples before Iudgement seats, accounting it a great service to God, if they could rid them out of the world; blasphemed their Reli­gion; for by their means, Chri­stianity was the Sect every where spoken against. They denied all offices of friendship towards Christians, as indeed to all, but to their own, even though they were in necessity, which barbarousnesse, the Hea­then Poet doth justly re­prove.

Nec monstrare vias, &c. They would not show a Travel­ler the way, or if he were thirsty, [Page 110] direct him to a spring. Not­withstanding all this, the Chri­stians expressed a great affe­ction towards them; Saint Paul, as far as the bounds of truth would permit him, became all to them, to save their soules; and was so farre from the Hel­lish temper of those which re­joyce to see others fall, that in imitation of Christ, who di­ed by the hands of sinners to save them, he wished that he might procure their union with Christ, Rom. by his own separation from him.

And that this spirit died not with Saint Paul, is very manifest afterwards, for when Trypho demanded of Iustin Martyr, what he thought as to their state of salvation, think­ing [Page 111] probably that he would have pronounced them damned; the Martyr did not so, but told him, he hoped they might be saved, if with their Ceremoni­als, they did keep also [...] the eternal and natural rules of in­dispensable Holinesse; and not­withstanding the Iewish un­charitablenesse, which they ex­pressed in their carriage, of which he admonisheth Trypho, he showes him the invincible love of Christians towards them, being ready, as he saith, [...], i.e. to receive them friend­ly, and to communicate all things to them, as brethren or affectionate friends.

[Page 112] 2 It is not to be imagined, but their mutual love was great, when they were so friendly to enemies, and that appeared in rare instances, they made all things common, that were capable of a friendly copartner­ship, as we read in the Acts of the Apostles, dwelt together in one accord, did eat and drink together with unspeakable con­tent, rejoycing in each other with a great singlenesse of heart. And when this rare friendship began to be hurt, through the Devils envy and hatred, and mens weaknesse and passions, and the One Church began to crumble into many factions, and besides the common name, by which they were joyned, Christ, to distinguish them­selves [Page 113] by other names never gi­ven for marks of such distincti­on, as Paul, Apollo, Cephas: with what earnestnesse doth Paul put himself in this breach? 1 Cor. 2. 10. &c. Now I beseech you brethren, by the name of our Lord Iesus Christ, that ye all speak the same thing, and that there be no divi­sions among you.—Is christ di­vided? was Paul crucified for you? or were ye baptized in the name of Paul? Clemens Ro­manus in his Epistle to the same Corinthians, speaks ex­cellently to the same purpose, cur inter nos sunt contentiones, irae, simultates, schismata, &c. Why should there be contentions, anger, and warre amongst us? Have we not one God, and one Christ? Is not the spirit of [Page 114] Grace one which is poured forth upon us all? and is not our vocation one in Christ Ie­sus? why do we pluck off the members of Christ, and by mo­ving sedition against our own body, show that we are come to that madnesse, that we have forgotten that we are members one of another? so he.

By means of the great precept of our Lord, to love one ano­ther, and the industry of some of his wisest disciples, the pra­ctise of love held out so emi­nently downwards, till Ter­tullians time, that he sayes, Tertul. Apolog. Dilectionis operatio notam no­bis meruit penes quosdam, vide inquiunt, ut invicem se dili­gant, i. e. Their exercise of love made them remarkable [Page 115] with many, see, say they, how the christians love one another.

Then christian Religion was in Honour, but when the pro­fessors of it grew disobedient to the fundamental law of Love, and became fierce, they tore off their Masters Badge, and, by hating one another, became odious to Heathens.

But what made them so quarrelsome?

Four things are manifest.

They were not content with 1 the plain revelation of Christs will in the holy Scriptures, and therefore when they began to wax wanton, against the doctrine of Christ, in the Apostles days, Col. 2.18. 20,21. intruding into things which they had not seen, they would needs bring in a voluntary hu­mility, [Page 116] as the worship of An­gels, and through the pretense of great wisdome, and free-will offerings, and austerity to the flesh, brought in many foolish doctrines, and perverted the institutions of Christ, both in point of marriage and meats, and being vainly pufft up with fleshly imaginations, swerved from the infallible Rule of wisdom and holinesse, into foolish enormities, by which they separated them­selves from Christ and his Church both at once, as ap­peares in their story at large, written by Irenaeus, Epipha­nius, and others.

Eusebius in the fifth book of his Ecclesiastical History, cap. 25. gives an accompt of [Page 117] the cause of that great schisme between the Eastern and We­stern Churches, out of Ire­naeus, that it was long of those of the West, who not holding simply what was delivered from the beginning, that is by Christ, fell into other observa­tions, either through ignorance or carelesnesse.

Ignatius in his Epistle to the Ephesians, praising their Vnity, of which he had heard by Onesimus, gives this for the great reason of it, [...], i. e. they all lived according to the truth of the Gospel, neither had they any distinct sect among them; [Page 118] neither did they hearken to any, but only Christ Iesus, the true Shepherd and Master; and yet there were such among them, as he saith a little after, that would have brought in a­mongst them things unworthy of God, and contrary to the doctrine of Christ.

When that Holy Rule is neglected, which whilst it is kept to, brings peace upon all that walk according to it, men fall into by-paths, and when one takes one way, and another a different; they fall to disputing which is the right. But whilst they have abando­ned the only rule, they may dispute long enough, before they be resolved, and unlesse they will rest in the plain de­terminations [Page 119] of the Scripture, their controversies about Gods will, can never be decided. For if there were no other hinderances, yet that self-love which swayes men so strongly to their own opinions, would make their mutual consent im­possible. That, which a lear­ned man said in another case, is very true here, [...], &c. It is not any mortal man, but God only that can judge con­cerning those differences, be­cause the self-love which is bred in every one, will not permit them to give way to another. Men being apt to admire them­selves, and to despise others. To prevent the inconvenien­ces [Page 120] which arise from this ground in matters of Religi­on; God hath not only instru­cted our ignorance, but restrai­ned our curiosity by the reve­lation of his will, but when we have once passed that bound: it is no wonder at all, if we wander into infinite differen­ces, and make Religion contem­ptible, by multitudes of uncer­tain pronunciations.

They would not bear with one another in the exposition of doubtful places of Scripture, nor allow that difference of opi­nion which is not dangerous in things not necessary, nor allow difference of practise in things indifferent, nor indeed permit to others the liberty, which they took to themselves in these mat­ters, [Page 121] and this must needs admi­nister occasion for quarrels, & break the peace of the Church.

The Primitive christians were aware of this danger, and knowing how easily the Devil would take occasion by their difference in opinion to divide their hearts, beat him where he most hoped for victory; for so the peaceable Irenaeus told the angry Pope Victor that he had pitifully consulted for the good of the Church, or the honour of Christianity by his excommunicating of such as differ'd from him, and therefore with many other sober Bishops advised him to study the peace of the Church, & that he might perceive their advise practi­cable, acquainted him that [Page 122] there had bin differences before amongst good men both about Easter day, & also the manner of Fasts, & yet they agreed in love both among themselves, Hist. Eccle­siast. lib. 5. & with others; which Eusebius ex­presseth thus, [...], i.e. and the difference of their fast­ing did not break off, but com­mend the unity of their faith. Epist. ad Ephes. So Ignatius compared the Church to a Chorus, where all do not sing one part, but with diffe­rent voyces; some higher, some lower, being tun'd into good harmony by love, make sweet melody to God. So Iust. Martyr in his Epistle to Zena and Serenus, [...], &c. We must take care that we maintain peace and love with [Page 123] those which differ from us, lest being carried away with the heat of anger; we say we are of that nature, that we cannot but be angry, and sometimes break the communion of prayers. And a little after, We know some that have advanced this angry humour to such a height, that drawing the Gospel towards this peevishnesse, they would accom­modate the Oracles of our Savi­our to their own rash opinion, and if they had obtained power to deliver men over to hell, they would have destroyed the world: nay as much as in them lyes they condemn, & kindle the fire. Ther­fore let us not be such: Thus he.

But when this counsel was rejected, what did they do? Then immoderate spirits tore [Page 124] the perfect bond, and to use the Philosophers words, did [...], tore in pieces the God of Love, that was among them; I am sure I may say, they used the Body of Christ with lesse mercy, then the very souldiers expressed to his Garments. But the false mother would still have the child divided.

When it so falls out by the Providence of God, that there are differences in opinion as to some things, when each party refuses, charitably to bear with those which cannot embrace their opinions, they cast the Dice for the peace of the Church, and appoint each to be content with their lot, till they can get the greatest power, or [Page 125] else offer peace upon such terms, as Nahash propounded to Iabesh Gilead; that is, if o­thers will be content to have their right eye put out. So Nilus the Greek Bishop, sayes plainly, that the Greek schisme was made between them & the Ro­mans, because they would not let the Romans, [...], Sit as Lords and Masters of their faith, nor set themselves as obedient Scholars at their feet. What mischief befell christianity by means of this spirit in Iulians time, is to the eternal disgrace of its profes­sors, recorded by Ammianus Marcellinus, lib. 22. That Iuli­an might weaken the christian [Page 126] power, which he feared, he knew no way so easie, as to en­deavour their destruction by themselves, and therefore re­call'd the Bishops banished by Constantius, and gave them and the people leave to be christi­ans, though he himself was turned Heathen. How could he hope to gain by this? The Histo­rian tells us, Nullas infestas ho­minibus bestias, ut sunt sibi fera­les pleri (que) christianorum, exper­tus, i. e. because he had never found beasts so cruel to men, as he had seen christians implacable towards one another, and there­fore as he travel'd through Pa­lestine, cryed out; O Marcoman­ni, O Quadi, O Sarmatae, tandem alios vobis inquietiores inve­ni! This was a horrible shame [Page 127] brought upon the Gospel of our Saviour, by such professors, as had put off every thing of chri­stianity, but the name. One may well cry out with Tertul­lian, In Apol. O melior fides Nationum in sectam suam! The Heathens are more true to their profession. Nay, they were more mercifull to christians, then christians to themselves; for Iulian, though he was Heathen and Apostate; yet he professed in one of his Epistles to Iamblichus, that he thought it was not fit for him to persecute the christians, [...], i. e. I think it fit to teach, but not to punish fools. When christians laid aside the spirit of love, they became ri­diculous to the world, those [Page 128] which admired them before for loving one another, and said, ut pro alterutro mori sunt parati? might now say, Not, how ready are they to die for one another? but, how ready are they to kill one another? How far this spirit is removed from the Nature of Religion, Lactantius hath ex­pressed very well, Divin. Instit. lib. 5. cap. 20. Longè diversa sunt carnificina & pietas; de­fendenda enim religio est, non oc­cidendo, sed monendo, non saevi­tia, sed sapientia. Nam si san­guine, si tormentis, si malo religi­onem defendere velis: jam non defendetur illa, sed polluetur at­que violabitur, nihil enim tam voluntarium est ac Religio, &c. Piety hath nothing to do with cruelty, neither can truth be joyn­ed [Page 129] with violence. Religion is not to be defended with killing, but admonishing: when blood and torments are used for its de­fence, it is not defended, but polluted and violated. So the forementioned ingenuous Histo­rian, having it seems read our Bible, when he saw Georgius the turbulent Bishop of Alexandria fill Constantius his broad ears with accusations of divers per­sons, he sayes, he had forgotten the Religion which he profes­sed, quae nihil nisi justum sua­det & lene, which doth com­mand us nothing but gentlenesse and equity.

I am afraid that christian Religion will not recover for a good while, that honour which is lost by the uncharitablenesse [Page 130] of the present age. God grant that we may return speedily to the sincerity of the Protestant principles. We know not what the christian Religion is but by the Scriptures, and by them we may know, for there it is plain­ly and fully set down. In things doubtful, if every chri­stian may not interpret for himself; how shall we justify the Protestants separation from the Roman Church, not to have been a schisme, and as the Pa­pists say, an Apostasy from the true Church? They interpret one way, and we another. And was not the rigid imposition of their interpretations as infalli­ble, one of those good reasons for which we departed from them? But when we read these [Page 131] Scriptures, They shall kill you, and think they do God service, and, By zeal I persecuted the Church, and, They have a zeal, but not according to knowledge; we may perceive that hot zeal may be accompanied with gross ignorance, and great cruelty. Some that mean mean well, per­haps, may do shrowd mischief, and through impotence of spirit, inconsiderateness, ill nature, nar­rowness of soul, want of experi­ence, and converse with wise men; &c. may throw firebrands into the House of God.

It is a strange device of plea­sing God, to sacrifice his friends to him, when as he desireth not the death of his enemies. But those which kill them say, O, but they are in errour. Really it may [Page 132] be so, for it is a very hard matter for such fallible creatures as we are, not to erre in some things, &c. But those are unmerciful guides, which kill plain-hearted passengers, because they have missed the way, when as it is likely that they, poor men, could not help it. I, but they will not go into the way when they are bidden. Well, but will they do it, when you have killed them? If they were out of the way, you have made them for ever coming into it again. Since the wanderer did not hearken to you, it may be that he knew nothing to the contrary, but that you were as ignorant of the way, as himself. No, you had a book of it, wherein it was fair­ly mapp'd forth. That is, the Bi­ble [Page 133] and he had it too. But you understand it better then he did. I cannot tell that. However, are you infallible also? If you be not, you may be out of the way your self, & if it should chance to prove so, you would be loath to be cudgell'd into it again.

If you will glorify God, do as he doth. What is that? He de­clares his will, teacheth us his Truth, engageth us with a thou­sand mercies, to do our duty; and notwithstanding we continue our disobedience, he awaites our re­pentance with a God-like pati­ence. Wilt thou go and do like­wise? No, because they receive not Iesus Christ, I will call for fire from heaven upon them. Poor man! thou art of a hot spirit, & wouldest thou have it [Page 134] increased with flames from a­bove? that fire enlightens, warms, and so melts, but doth not burn and fry men for their salvation. Take heed what thou dost to others, but be sure that God hath forbidden thee his pre­sence, unless thou dost come with a cool & charitable spirit.

3 They put Religion to disgrace, when, leaving off the practise of undoubted piety, and the dili­gent performance of uncontro­verted duties, they imployed their wits in spinning niceties, and perplexing the faith with foolish and endlesse Questions. Then Religion began to dwin­dle into vain words, and lost its glory, which consists in a good life, managed by a wise and holy soule. It is true, our [Page 135] Saviour said, that from the days of Iohn Baptist the Kingdom of heaven suffered violence, and the violent took it by force. But what was that violence? Strom. 5. Clemens Alexandrinus tells us, [...], &c. i.e. They took the Kingdom of Hea­ven, not by the violence of words, but by the constancy of a holy life, and continuall pray­er. For other things they let alone, they contended not in a worldly way, [...], they armed themselves peaceably; how was that? [...], as the Apostle did most peaceably train them, and [Page 136] direct them; Eph. 6. 14,15,16. having bid them to put on the knowledge of the truth, then Righeousness, or Obedience; then Peaceable­nesse, Faith, Hope, and Pray­er. Those which are thus arm­ed, as they hurt not others, so they are invulnerable them­selves; [...], but those other strifes about words and opinions, left them exposed to all sin and danger, and the Religion which they professed to shame and dishonour. As Am. Mar­cellinus said of Constantius, Christianam religionem absolu­tam et simplissimam anili super­stitione confudit, i. e. he spoyled the Christian Religion, which is most simple and perfect, with foolish superstition. What did [Page 137] the impertinencies of the School­men, and all their great indu­stry about trifles, their [...]? If the whole Church should unanimously busie them­selves about such things, the Devil would have cause to laugh, and say, as he did scof­fingly; [...], I can wil­lingly allow you this concord, you do well to be one in this re­spect. These things overthrow not his Kingdome, neither do they establish or honour our Saviours, but give occasion to the world to think Chri­stianity an intricate thing, and Christians, genus hominum con­troversum, a perplexed people. They added sometimes to all this [Page 138] unworthy scuffles for Ecclesia­stical dignities, which was then too apparent, when the cloud of persecution was blown o­ver, and the profession of chri­stianity by the favourable as­pect of the times grown profi­table, and Honourable.

When Damasus and Vrsi­nus contended to blood for the Episcopal Seat, a hundred thirty seven being slain about it in one day, Am. Marc, lib. 27. what said the Heathen which stood by? Om­ni contentione laterum jurgari debere, &c. They deserved the most severe reprehension; They might have been happy, if de­spising the greatnesse of the City, which now they only oppose with vices, they had, according to the Example of some of the country [Page 139] Bishops, by temperance and hu­mility, purity and modesty, ap­proved themselves to the eter­nal God, and his true worshipers: but they could never walk lo­vingly together towards hea­ven, when they fell out by the way for Earth.

The fourth and last offence is, 4 when heavenly pretenses are made use of for worldly designs. When men say Gods glory, but mean their own, Religion hath the same honour and use with a Stalking-Horse. It is almost the same matter, when men talk of Christians, but regard none but their own party, perswasion and pronunciation; by degrading others in spiritu­als, they advance their own worldly interest. It is but a [Page 140] poor businesse, when men stickle vigorously for Christs Kingdom, having assured them­selves before of sitting upon his right hand and left. He was a notorious selse-designer that bragged, Come see the zeal that I have for the Lord. These men will hugge such as fondly or craftily, call their unworthy principles, and actions, by splen­did names, whilst the ingenuous sons of Truth condemn their Hypocrisy, and grieve to see how the workers of iniquity please themselves, to have such famous Complices. There is little or nothing done for the Honour of God by Christians, when by uncharitablenesse, and quarrelsom controversies, ambi­tion and covetousnesse, howso­ever [Page 141] disguised, they give ex­amples of sin in contradicti­on to their Profession, and so tempt those, that need no such furtherance, to Incredulity and Atheisme. For they will think, if those which pretend Religi­on neglect to be conformed to it, they may well enough slight the name, when the others de­spise the thing. If we compare the practise of Piety, which is found in these dayes, with that of the first ages of Christiani­ty; Christians are now of so poor a growth, and contempti­ble stature, that when they dare compare themselves, they can­not but be in their own eys, as the Israelites were in compari­son of the Gyants, Grashoppers; and those which have no good [Page 142] will to Christianity, seeing it do no great matters now adays, are apt to judge the narrations of the High piety, and noble charity of the Primitive times fabulous.

To shut up all, That which hath been said should kindle a zoal in all the true lovers of God, to vindicate the Honour of his suffering Gospel. Take up, Christians, the spiritual weapons of which his Armory is full, and conquer this present world. Throw down sin by despising it in all Tentations. Chase away evill Angels into their own dark den; abhor all invitations that proceed from a spirit of disobedience; Recover the beauty of Holinesse, by un­blameablenesse of life, and ex­pressing the lovely Image of [Page 143] Christ, in all heavenly conversa­tion. Be afraid to be bad, when you may securely, as to this world, and with incouragement of much ill company. Bring Charity into fashion again by acts of mercy in despight of Covetousnesse. Disgrace that well-favoured Harlot, painted Hypocrisy, by practising all manner of plainnesse, truth, and sincerity. Redeem lost time, and be revenged upon sloth, and sinful omissions by a doubled diligence. In what you have particularly dishonoured God, endeavour to make the grea­test reparation you can, know­ing that we can never make a sufficient amends for the least sin. Live by faith, and show that some dare trust God, nei­ther [Page 144] make any doubt of the Happy immortality, which he hath promised to his faithful servants. Since the world will not be otherwise taught, for words availe nothing, do what you can to mend it, and by Example to prepare it for the participation of God, till he come in pity and repair the ru­ines of his decayed work, and to throw all wickednesse into the bottomlesse pit.

In the mean while, think it comfort enough to your pri­vate capacity, to know, That he which offereth to God the fore­mentioned praises, doth glorify him, and that he which ordereth his own conversation aright, shall not fail in due time, to see the salvation of God.