Sermons Experimental, Sermon 1 · Verse 14
VERSE XI.V.
I will pay my Vowes unto the Lord: now in the preſence of all his people.
A Second Branch of Reſolution; I will pay my vows.
Wherein are three things obſervable.
Firſt, The Act.
Secondly, The Matter.
Thirdly, The Circumſtances.
What is a Vow? Generally, a ſolemn promiſe made unto God, with intention of obliging our ſelves to performance.
There is, Firſt, Propoſitum; Settled and firm*Act. 11.23. & 1 Cor. 7.37. purpoſe of heart, 1 Cor. 7.37. which place Papiſts ill traduce to a vow; for though a vow preſuppoſe ſuch purpoſe, yet doth not purpoſe make up the whole nature of a vow.
Secondly, Promiſſum, a promiſe, which adds to Propoſitum, obligation of the Promiſer; and may be either to men, or God; when it is made to man, truth is violated, if performance follow not; when to God, not truth onelyonly, but piety is violated; Religion binding to performance; and of this nature is Votum.
Thirdly, Iuramentum, when to the promiſe an oath is added for confirmation, the Promiſer obliging himſelf to God under the penalty of a loſſe to performance; now whether the thing promiſed be intended to men, or God, the oath binds.
Fourthly, There is Votum; wherein is a promiſe, and that made to God; for vowes and prayers have all the ſame Objectum cui, becauſe they are both Actus Religionis: ſo differs it from a promiſe generally taken, which may be made to men; To which if you adde the other two. Firſt, Solemnity. Secondly, And intention to binde our ſelves to performance, ye have the full and perfect nature of a vow.
Kindes are diverſly diſtinguiſhed. Firſt, By their matter; ſome are Moraliter Pia, as when the duties are Morally preſcribed, precepted, here the vow increaſeth the obligation; examples we have, Gen. 28. The Lord ſhall be my God, ſee alſo, Pſal. 119. and Pſal. 56.12. Thy vows are upon me, O God, I will render praiſes unto thee.
If any ask to what uſe ſuch vows ſerved?
Anſw. They are vertuous preventions of inconſtancie in morall duties.
Secondly, Monitours, and excitements to more carefull obſervation: Thus it fares with us often; our neceſſity, or perill, oft wrings from us purpoſe and promiſes of more ſtrict obedience; the ſtorm over-blown, we are oft forgetfull of duty; as Pharaoh, as Iſrael; the pious meditation of a ſound obligation by voluntary vow laid upon our ſelves, layes on us a neceſſity of performance; whiles we think, every omiſſion of duty becomes a double ſinne unto us. Firſt, By breach of precept. Secondly, Of Vow.
Secondly, There are vows, Moraliter Impia; ſuch that of thoſe good fellows, Act. 23. who bound themſelves by a vow, by a curſing to eat nothing, till they had ſlain Paul; ſuch frequent amongſt Papiſts, confirmed not onelyonly by oathes, but with the ſolemneſt receiving of the Sacrament, to murder Princes, &c. In which performances is double ſinne. Firſt, Factum impium, A wicked fact done. Secondly, Abuſe of ſo ſolemn an Act of Piety, to Impiety.
Thirdly, In the old Teſtament were another ſort of vows; of duties ceremoniall, as of Peace-offerings, Thanks-offerings, of the ſeverall things they enjoyed, Levit. 27. which the people, either in perills, or otherwiſe of voluntary devotion, vowed unto God; ſee Pſal. 132. with theſe in the New Teſtament we have nothing to do.
Fourthly, Yet ſomething we have a little anſwerable thereto, which may lawfully, and conveniently become matter of our vows; ſuch, I mean, as are made De Diophoris, or of circūſtances in things that are De gonere bororum; as to give Calvins inſtance; Suppoſe a man ſhould obſerve himſelf troubled with vain pride in uſing coſtly, or curious apparell; and to prevent this vanity, ſhould by vow binde himſelf to abſtain from ſuch attire; or if by the uſe of ſome delicious diet, he ſhould finde himſelf infeſted with motions of luxury, Nihilo ſatius fecerit, then by vow to binde himſelf to abſtinence; and to put this knife to his throat, as Solomons phraſe is, if he be a man given to appetite.
Like is to be thought of the vow of alms, or conſecrations to be made to maintenance of works of piety, or charity, though no neceſſity to vow, yet lawfull, and in ſome reſpect obligatory, and binding.
Other diſtinctions of vowes there are many amongſt Divines.
Firſt, Abſolute, made peremptorily without any condition, expreſſe, or tacite; an example whereof ſee, Pſal. 101.
Secondly, Conditionate, which binde onelyonly upon ſuppoſition.
Thirdly, Temporary vows, wherein a man bindes himſelf for a time, or times, to faſting, alms, devotion, in this or that meaſure to be performed.
Fourthly, Perpetuall, where a man bindes himſelf for perpetuity; as Rechabites to drink no wine, nor plant vineyards.
Is it lawfull in ſtate of New Teſtament to make vows?
Anſw. Some Divines have made it queſtionable: The more judicious, ancienter, and later, otherwiſe judge, with whom I conſent. Firſt, It is that to which there is a naturall inſtinct, and that univerſall, as to pray, give thanks, &c. Secondly, Uſes of it under New Teſtament, as gratitude, firmer obligation to morall duties, prevention of exorbitances.
Cautionate yet we muſt be all in entring ſuch an obligation: And thus generally are the Rules given. Firſt, That the thing moved implie neither impiety, or injuſtice, nor uncharitableneſſe.
Reaſons are, Firſt, Becauſe to Piety, Juſtice, and Charity Gods law peremptorily bindes under the pain of eternall damnation. Secondly, Becauſe this croſſeth the maine end of a Vow, which is to obliege our ſelves more ſtrictly to ſerve God according to all his Commandements: I ſpare mention of the horrible, and helliſh vows of the Papiſts, &c.
I have heard, and taken ſome ſuch from our people, that conceiving diſlike of the Miniſter, have vowed never more to hear him: Impious wretch! Wilt thou therefore neglect, and contemne the Word of God, becauſe thou diſtaſteſt the perſon of the Miniſter? What a poor vengeance is this? And on whom falls it, but upon thine own ſoul? Thou art angry at the Miniſter, therefore thou wilt put from thee thine own ſalvation, Act. 13.
Such that of many mercileſſe, and hard-hearted Nabals, who to ſave their Penny, their Crums; by vow binde themſelves never to lend, never to give, Deut. 15. thoughts of Belial, ſaith Moſes: How dwells the love of the Father in you? how obſerve you the precept, Do good to all? Gal. 6.10. how obſerve you the end of Gods larger diſtribution? Ye areLuke 12.42. Stewards.
But ſure this goes to the heart; That in our ſelf-will, we either vow, or ſet purpoſe to reſtrain our ſelves from duties of Charity to which by inſtinct of Nature we ſtand ever obliged, eſpecially to the children of our own loynes: Let them grow, though in fervour of youth, to notorious exorbitancy, we have vowed, it ſeems, never more to admit them to ſociety, converſation, no not ſight, or conference: Have we vowed? That vow is impious; Have we but purpoſed? That purpoſe is impious, uncharitable, unnaturall; for ſhame, for ſinne alter it. Firſt, Doth not Religion, Charity, Nature, teach a Parent to ſeek the ſalvation of the Child? yea, though exorbitant, and diſobedient: How long bindes this Precept? Bring them up in diſcipline, and information of the Lord. Epheſ. 6. How long art thou bound Perſonally to apply Counſells, Admonitions, Comforts, Encouragements? ſaith Solomon, ſo long as there is Hope, and that is as long as there is Life: Are we bound to it towards Neighbours? And not much more to Children? for ſinne and ſhame amend it. Secondly, Hath God given them ſeeds of Grace? Oh for ſinne and pity water them; let them not by thy default die; diſcourage them not, Colloſ. 3. Thirdly, But hath he given them repentance to come out of the ſnare of the Devill? How do Angels joy in them? how ſhould all Chriſtians rejoyce in it? moſt of all, Parents, Luk. 15. What grief like this? To think I am father of a Caſtaway, ſpecially when Conſcience ſuggeſts, I have faulted in duty, ſee 2. Sam. 18.33.
O Monica, Monica, Saint Auſtins mother, How did ſhe ſue him with Prayers, Tears, Vows to God? how did ſhe follow him from Countrey to Countrey, though a Manachee, a Fornicatour, as his own confeſsion is, till ſhe had procured from God his converſion? And what a worthy Inſtrument of Gods glory proved he? Certainely it is true, ſcarce any have proved more excellent Inſtruments of Gods glory, then ſuch as have been moſt exorbitant; witneſſe Saint Paul. And I beſeech you take heed, when God begins to ſhew mercy, be not you unmercifull, uncharitable, unnaturall.
Secondly, That they be of things within compaſſe of our Ability, if not naturall, yet gracious: Reaſons are; Firſt, To vow an impoſſibility, what is it but to tempt God? Secondly, To entangle our ſelves in a ſnare. And thence is the exception our Divines juſtly take againſt the vows of Chaſtity in ſingle life, which they impoſe on all that enter ſtate of Religion; eſpecially upon their Prieſts. Their evaſions are, That they binde no man ſimply to enter ſuch Vow?
Anſw. Not ſimply, upon an Hypotheſis; that is, if he will be a Prieſt, and in that office ſerve God, that Vow he muſt enter; be he never ſo well gifted for the work, be Characters of his gifts never ſo great, though God call him without impoſing ſuch Vow, yet he muſt Vow, or not enter. Secondly, That it is poſſible by Grace, though not by Nature; as chaſtity in marriage, and other ſanctity?
Anſw. But the quaere is, Whether by Grace common, or by Grace ſpeciall, and proper, or, as they call it, Priveleged? Saint Paul ſaith it is a proper gift, 1 Cor. 7. our Saviour, non datur omnibus. Secondly, They muſt ſhew that God hath given promiſe, they ſhall receive if they ſeek it; as he hath for graces of Chriſtianity, Ezek. 36.
Thirdly, That to any one perſon that for the time hath the privelege, God will continue it for perpetuity. Quid multa? How fearfull have the fruits been of ſuch interdicts? What are their Prieſts? their Covents of Monks, and Nunnes, many of them, other then Stews?
And here by the way let me minde, and moniſh you, that you be not over-ventrous in binding your ſelves by vow to meaſures of gracious performances, though in Chriſtian duties, beyond aſſurance of ability in the promiſe, or ſomething equivalent from God: Suppoſe a man ſhould by vow binde himſelf never to doubt of the promiſe of God; never to admit wandring thought in his prayer, or hearing, &c. The vow were raſh, and may prove a ſnare to the conſcience; For firſt, Where haſt thou promiſe, God will give ſuch a foreign, as to Abraham? Secondly, Where haſt thou promiſe, thou ſhalt never conflict with doubting? never have thy attention diſturbed with wandering imaginations? The main of the graces for their ſubſtance God hath promiſed; the meaſure, and degrees, he hath kept in his own power to diſpoſe more liberally, or otherwiſe, as he ſhall ſee expedient for every mans ſalvation.
The third caution reſpects the intention, and minde of the vower, which varies the caſe ſo far in vows, that it makes them, and the offers therein vowed, either pleaſing, or abominable in Gods ſight; though perhaps the matter it ſelf be poſſible and lawfull: as for example, to vow as Rechabites, abſtinence from wine, or ſtrong drink, is not ſimply unlawfull; to vow abſtinence from ſuch, or ſuch a meat, &c. not ſimply unlawfull; for they are foreign, things left to liberty to be taken, or refuſed; and ſo thou mayeſt carry thy ſelf in ſuch vows that thy abſtinence ſhall pleaſe God; Is this that thou aimeſt at, that thou mayeſt prevent luxury, and intemperance? Thy vow is warrantable, thy performance acceptable: But doeſt thou think as Papiſts, that this abſtinence is warrantably a part of the worſhip of God? Thou ſinneſt in thy vow: For firſt, God hath no where preſcribed this as part of his worſhip. Secondly, And that minde, or intention, brought to ſuch things vowed, and their performance makes thee culpable of will worſhip, and voluntary Religion. Put it in a matter that is preſcribed of God as part of his worſhip; ſuppoſe in prayer; though thou voweſt to binde thy ſelf to ſuch a form, to ſuch a number, to ſo many times in the day, to ſuch a place, perhaps to thy cloſet, or to the Temple, Though to pray be a worſhip of God, though to pray in ſuch a form, or time or place, be not unlawfull; yet to think, that uſing ſuch a form, ſuch a number, in ſuch place, or time, is a worſhip of God, as it is done ſo, what is it but will-worſhip, and voluntary Religion? Laſtly, Particularizing in the matter of the vow, beſt ſuits with prudence. Reaſon is. Firſt, Becauſe generalities are more ſubject to errour, as being liable to reſtraints, exceptions, &c. Secondly, Particulars are beſt diſcuſſed, &c.
Follows now the ſecond particular in this Text, the Act, or office it ſelf, Payment, or Performance; I will pay my vows.
But what if David performed? Follows it that we muſt pay our vows?
Anſw. This muſt be conſidered,; the prime Rule of our Actions, is Precept, not Example; Though Saints, and Angels, ſhould practiſe contrary to precept, their practice might not be warrant to us; for Mic. 6.8. Rom. 12.2. Secondly, There is Typus, and Archetypus. Paterns, are Saints and Angels; Archetypes are God, and his Chriſt; Eph. 5.1. Be ye followers of God as children; Learn of me, Mat. 11.29. ſee 1 Cor. 11.1.
The world runnes aſtray by means of example; Give leave therefore a little to enquire, How far Inferences of Doctrine, may be made from example? Manichees of old gave this Rule; That where were records of Saints practices, without ſpeciall note of Reproofe, there the example either bound, or warranted: But Contra; for what if the generall Law were againſt it? though no particular reprehenſion; the generall ſhews, we are not bound, nor warranted to reſemble; for example, when we read of Patriarks Poligamie, we reade not of particular reproof; yet have we a generall, Mal. 2.15. God made one, becauſe he ſought a holy ſeed; and, Non fuit ſic ab initio: We read of Sampſons murdering himſelf in taking vengeance on Philiſtims, yet may not inferre, it is warrantable for us ſo to do; though particular reproof be none, yet the generall is Rule ſufficient; Non occides, Thou ſhalt not kill, another, much leſſe thy ſelf, For he that kills himſelf, kills a man, and by conſequent is Homicida, as Saint Auſtin ſpeaks.
Better directions are theſe. Firſt, What Saints did as Saints, that is, by vertue, and inſtruction of common grace, therein may a generall Law be made; Why? Becauſe therein we are all partakers; and for ſuch actions we have a generall Law; Iobs patience, Iam. 5. Abraham… obedience, &c. We may imitate, for theſe things they did as Saints, as Chriſtians, &c. Secondly, Some things they did by vertue of their ſpeciall calling, Miniſters preached, Magiſtrates puniſhed with death, made war againſt common enemies: The Rule is here, Inference can none be made, but for men of like calling; Not therefore every man preach.
Thirdly, In Acts of calling there are different circumſtances, and degrees; ſaith Saint*1 Pet. 2.13, 14. Peter, There are ſupreme, there are inferiour Magiſtrates; not what the ſupreme Magiſtrate did, that may every man do that is in Magiſtracie, for ſome things are peculiar to them as Superiours; Amongſt Miniſters, all are not of one rank; There are*Eph. 4.11, 12. Apoſtles, Evangeliſts, Paſtours; Not every thing that an Apoſtle did, is warrantable for every Paſtour: For example, When the Rulers of the people inhibit Peter, and Iohn, to preach in the Name of Jeſus, notwithſtanding they*Act. 5.29. preached; That is no warrant for us, for this was eminent in their calling, that they had it immediately from Chriſt, the great King, and Biſhop of our ſouls, wherefore could not be countermanded by man; we have ours by men, therefore according as men tolerate, or inhibit, ſo muſt we exerciſe, or forbear; Herein holds the Rule, Ejus eſt tollere, cujus eſt ponere.
Fourthly, Some things they did warrantably out of extraordinary inſtinct, as Phineas, Num. 25. as Elias, 2 Kings 1. confer Luke 9. Theſe not warrantable to us, except we are ſure of like inſtinct, and inſpiration.
In ſhort; For the matter of example, and bond, or warrant from them for the like; Theſe two principall Rules remember.
Firſt, Are they congruent to the Archetype, the chief Patern, God and his Chriſt, in things that are capable of imitation; therein be bold to imitate: For example, God doth good to good and bad, Matth. 5.45. So do thou to enemies: God pardons great ſinners repenting, Eph. 4.32. as dear children herein imitate: God is provoked every day, and yet loads us daily with his benefits; ſo Luke 17. If ſeventy times ſeven times they return, Forgive.
The ſecond Rule is this; Is the duty, or vertue, or action commanded, or warranted in the Law generall? Therein imitate Saints; Thou ſinneſt by bare omiſſion, thou ſinneſt more, if thou neglect excitement by their example; The Rule is Precept; Example is the excitement.
To the queſtion now; Thus is the anſwer eaſie: Bindes it us? Yes, and the rather for the example; David payed what he vowed, Ergo, we muſt pay what we vow. Reaſon is; Firſt, So is the generall Precept, Vovete, & reddite Deo, Pſal. 76.11. ſee Deut. 23.21, 22. and Eccleſ. 5.6. where are three ſeverall reaſons to urge it.
Admits the Precept no Diſpenſation?
Anſw. Many things Popiſh Scholemen, and Canoniſts talk of diſpenſing with thus; and caſes they put many: Hold it for a Rule; Firſt, What thou haſt regularly vowed to God, no man can diſcharge thee from performance of; for by it God makes intereſt, and title to whatſoever thou haſt vowed, and who ſhall deprive him of his title? Secondly, Gods Law is this;*Pſal. 76.11. & Deut. 23.21. Vovete, & reddite; Can man diſpenſe with the Law of God?
Howbeit there are diſpenſations, or ſomething equivalent, which providence ſometimes caſts upon us; and which we may interpret as Divine diſpenſations: For example, I would ſuppoſe a man in his extremity of perill, or ſickneſſe, to vow reſtitution of what he had fraudulently gotten from other men; perhaps at the time of the vowing, ability is ſufficient; and event may come, by fire, or ſhip-wrack, that he is ſuddenly diſabled to perform what he had vowed: though in this caſe, it is meant; Firſt, The honeſt purpoſe ſhould be continued whenſoever God ſhould give ability, and make able. Secondly, Though a new increaſing for that croſſe accident preſently enſue not; yet whileſt the purpoſe is continued, though the act be not at large performed; howbeit pardon, we muſt think God in this Caſe diſpenſeth.
Herein alas! Which of us muſt not be forced to ſay, Miſerere, Lord be mercifull unto me in this, That in our vows we are behinde with our God.
There is in our Baptiſme a ſolemn vow made, to renounce the Devill, and all his works, to beleeve in God, and to obey him according to all his Commandments: I diſpute not the queſtion now. Firſt, Either, whether it be a vow properly. Secondly, Or whether it be the vow of the ſureties, or of parents, children be bound: once this I am ſure of; Baptiſme is the entrance of our covenant with God, wherein as God bindes himſelf, under his hand and ſeal, to give us remiſſion of ſinnes, and life everlaſting; ſo we, by the very fact, covenant, and are bound to new obedience: And if not the ſureties, yet the parents are bound to, Quantum in ſe, that theſe things be performed by their children.
And yet who may not remember, how his infancie, yea nonage much hath been led in vanity, diſobedience, and how the Spirit of the air hath ruled in him? It is enough, that we have violated the Precept, it ſhould go near our hearts, that we have withall violated that ſolemn vow made to God in our Baptiſme.
Secondly, If that may ſeem excuſable, becauſe not ſo perſonally made, and entered in daye of our nonage, what ſay we to the renewing of our vow, and covenant, at the Sacrament of the Lords Supper? What time we thither preſent our ſelves, we are, or ſhould be men of diſcretion, Maſters of our own actions; that we daily offer up bodies, and ſouls, and lives, all corruptions to be mortified, all that the faculties of ſoul and body will ſtretch unto, to be employed to the ſervice, and glory of God: And yet when ſee we in one of a thouſand, care to perform what we ſo oft have undertaken, and vowed to our God.
Fools as we are; If God make not good all that he hath promiſed, for ſpiritualls, or temporalls, we are ready to quarrell, and grumble at him, and to queſtion his fidelity; who promiſing ſo largely, performs ſo faintly: Whereas truth is. Firſt, God never promiſed abſolutely, but upon condition of our obedience. Secondly, Hath performed more then his promiſe, keeping touch with us, even when we deal perfidiouſly in his Covenant. Thirdly, And our own hearts examined, will tell us we have failed in our Reſtipulation: What if we periſh as our brethren, by plague, peſtilence, famine, ſword, is God unrighteous, or unfaithfull, that takes vengeance? We rather, who have dealt ſo treacherouſly in our covenant, ſeriouſly think of it, and now we are again to renew our ancient vow ſo often iterated, at leaſt bethink we our ſelves of our Reſtipulation.
What ſhould I ſpeak of thoſe other particular vows, ſpeciall perills have extorted from us, in ſickneſſe, in other dangers? yet the ſtorm overblown, how have we returned as the dog to his vomit?
The iſſues of men thus perfidiouſly dealing with God, ye may obſerve to be theſe. Firſt, God is made more inexorable in our greateſt Neceſſities, and then begins to laugh at our deſtruction, and mock when our fear cometh, Prov. 1. that though we make many prayers, yet then he hears not; Iſa. 1.
Secondly, Commonly worſe, and greater calamities befall us, as Iob 5.14. Pſal. 16. There being nothing, wherewith God is more provoked then by being deluded. Thirdly, elſe our hearts more flinty, and obdurate in evill, ſo that we grow deſperate in contempt, and careleſſe neglect of making our peace with our God; make but your obſervation, and tell me, if you finde it not true, that our Saviour hath, Matth. 12. The Devill returning, after caſting out by vow, and promiſe, and purpoſe, brings with him more, and worſe then himſelf.
The circumſtance of the time, Now, might not impertinently be handled; ſee Eccleſ. 5. Deut. 23.
I touch upon it onelyonly: Amongſt the circumſtances of our negligence, let not this be forgotten; That whereas the vow bindes us from infancie, we have ſcarce in old age performed our Reſtipulation; and this account make, thy account to God will be from thy very Baptiſme.
The third thing I rather chuſe to inſiſt on, is on thoſe words; In the preſence of all his people; confer Verſ. 18, 19.
Why doth David chuſe publique performance of his vows? Perhaps they were privately made, and I am perſwaded it is true, there were many more witneſſes of the performance, then was of the making; was he vain-glorious?
Anſw. Not; vain-glory is when either by vain means which deſerve not praiſe, or when by good duties in themſelves praiſe-worthy, men ſeek the praiſe of men, more then the glory of God, Ioh. 12.43. otherwiſe, by holy means to ſeek good name amongſt men, with intentionall reference to the glory of God, is not to be vain-glorious, ſee Phil. 4.7.
What then moved him to make this choice? Firſt, The good of men. Secondly, The glory of God. It is warrantable for a childe of God, to chuſe the publique performance of his devotions, or other morality, and to preferre it in his choice to the private: our Saviour ſaid not in vain, Let your light ſhine before men, and let them ſee your good works, Matth. 5.16. Nor Saint Paul Shine as lights in the world, Phil. 2.15. Tit. 3.8, 14. to maintain or go before in good works; Nor Saint Iames chap. 2. Shew me thy faith by thy works.
The Reaſons are of it. Firſt, Our own fame, Phil. 4.7. Rom. 12.17. Provide things honeſt in the ſight of all men.
Secondly, The adorning of the Goſpel; Therefore ſhew all good fidelity, Tit. 3.10. To be faithfull ſufficeth thee perhaps for thy conſcience, but it ſufficeth not for the adorning of the Goſpel; for as good not done, as not known done for that end.
Thirdly, For winning of Aliens, at leaſt by way of preparation, ſee 1 Pet. 2.13. and 3.2, 16.
Fourthly, For excitement by example, 1 Tim. 4.12. neither is that true of Miniſters onelyonly, but of the people; whoſe duty is alſo to be examples to the Churches of God, 2 Cor. 9.2.
Filfty, For ſtopping the mouthes of them, that are ready to blaſpheme, 1 Pet. 3.16.
We are grown horribly wilde, and wanton in playing with Scriptures, and inferring from them, ſince God hath reſtored us liberty to acquaint our ſelves with the Letter; I am perſwaded God will one day plague it in us: For example, Becauſe our Saviour ſaid, Mat. 6. When thou prayeſt, enter th… Cloſet, the inference is, Therefore no man may uſe his Private Devotions in a Publike place; Abſurd! I dare ſay, our Saviour never meant it, except S. Paul contradict our Saviour, 1 Tim. 2.8. Pray in all places; and Hannah her inſtance warrants the ſame, 1 Sam. 1.13. Secondly, May we give an Alms in a Market-place? I doubt not we may, and even affect, in Caſe, mens beholding of our Charity; though our Saviour ſaid, Let not thy left hand know what thy right hand doth. Matth. 6.3.
For your better information; Firſt, It was never our Saviours intention to inhibite all publique performance of any perſonall duty, for ſee Matth. 5.16. He would never then have ſaid, Let them ſee your good works: ſee the place Matth. 6.5. Firſt, Actus. Secondly, Aff ctus. Thirdly, Geſtus. Fourthly, Locus. Fifthly Finis, Thus conceive, when the praiſe, and notice of Men is made utmoſt end of our Devotion, and Charity, that is forbidden, when we ſeek it as our reward, ver. 2. Underſtand therefore that theſe are to be underſtood Comparatively; Rather Secret wholly thy Devotion, thy Charity, then make mens applauſe the utmoſt intention, as Matth. 5.29, 40, 41. Thinks any man, but a ſcoffing Iulian, that he is bound to the Letter ſimply, or onelyonly comparatively? So true; ſo here, if we could be informed.
I would I might perſwade you, to be thus wiſe in your choiſe of Times, and Places, ſo to do your good works that men may ſee them; let their loynes bleſſe you.
I know not how we pretend ſuch declining of Vain-glory that we neglect the glory of God; and we are ſo loath to do our devotions, and good duties in the ſight of men, that we chuſe rather to omit what is convenient in Devotion, and Charity. If ever there were Times for Publication Practicall, now are the dayes; We have been long branded for Solifidians; and now, it ſeems, The Two Religions are come upon the ſtage, contending which is Truer: Saint Iames his rule is this, Pure Religion is to viſit the fatherleſſe and widows, Iam. 1.27. And you be not ignorant, that by theſe outward fruits judgement of Ignorants is moſt inclined.