The Male of the Flock, Sermon – Postscript
MALACH: Chap: 1. Ver: 14. Curſed be the deceiver, who hath in his flock a Male, and voweth, and ſacrificeth unto the Lord a corrupt thing.
THis ſweet Angel Malachi, as his Name imports, was in order, ſo in time, the laſt of all the antient Prophets: after him not another, until that glorious One appeared in the Orb of his fleſh, who was the Prince of all thoſe Prophets, and the truth of all their Propheſies. The interval was very ſpatious, even for ſeveral Ages; a large Tract of Heaven was left without a light, that ſo the brighter Star of Jacob might appear by himſelf alone in greater glory. But in particular, he Propheſied after the Babyloniſh captivity, and the building of the ſecond Temple. In this Chapter he treateth of Gods extraordinary love towards them; and then taxeth their poor and common reſpect towards Him.
He treateth of Gods extraordinary love towards them, ver: 1 Mo.2. and 3. Was not Eſau Jacobs Brother, ſaith the Lord? yet I have loved Jacob, and hated Eſau; & laid his mountains, and his heritage waſte for the Dragons of the Wilderneſſe; that is, I have made him an utter deſolation, whereas I have reſtored you again to your own poſſeſſion. This latter clauſe is not expreſſed, but ſuppoſed. Many ſuch places we have in ſcripture, where things are ſpoken foreign without reddition, eſpetially if there be indignation.
He taxeth their unworthy carriage towards ſo good a God, 2 do:and here he conteſteth partly with the Prieſts, and partly with the people: with the Prieſts from the 6 ver: unto the 13. or 14th. and with the people, from thence to the end of the Chapter.
With the Prieſts, Mo: 1.Ye offer polluted bread upon mine Altar, ver: 7. Panem illegitimum, bread not lawful to be ſet upon the Table, or ſeen in the Temple; ſay, courſe, mouldy, or half baked. Then of the flock, ver: 8. Yee offer the blind, and the lame, and the ſick; that is, ye offer and ſacrifice ye care not what, and this is your plea and pretext, that the Table of the Lord is contemptible, ver: 7. that is, deſpicable, and not worthy to be regarded as in antient times. Becauſe this ſecond Temple, together with its appurtenances, Ezta. 3.12.was not ſo ſplendid, & glorious as the former houſe, Therefore theſe prophane Prieſts did deſpiſe the day of ſmall things, and thought it now needleſs to be curious and exact in adminiſtring before the Lord. Wherefore God contends with them, and give a cleer demonſtration of the juſtneſs of his quarrel three wayes.
1. By a compariſon of his moſt tranſcendent Majeſty with ſome ſmal petty Governor in Judea, and himſelf a Vaſſall to the King of Babylon; who yet would ſcorn ſuch a preſent as they brought into the Temple, ver: 8. Offer it now unto thy Gevernor, wil he be pleaſed with thee, or accept thy perſon, ſaith the Lord of Hoaſts? May not I your Creator ſadly complain, being leſſe regarded then man your fellow creature?
2. By a declaration of his ſul rewarding them for all their ſervice, and attendance, ver: 10. Which of you doth ſhut the doores of mine houſe for naught? neither do ye kindle a fire on mine Altar for naught? that is, I have given you a juſt ſalarie for all your ſervice; and ought not therefore to be ſo ſcorned, and neglected.
3 By a prediction of greater reſpect from the poor Gentiles, whom they looked upon little better than bruit Beaſts, who yet would have more underſtanding, and bring unto God a better Offering, ver: 11. From the riſing of the Sun unto the going down of the ſame, my name ſhall be great among the Gentiles, and in every place incenſe ſhall be offered unto my Name, and a pure Offering. May not this be grievous unto me ſaith the Lord, that ſtrangers ſhould honor me, but mine own children contemn me; that my name ſhould be great among the Heathens, and yet I little in your eyes?
With the people he conteſteth likewiſe, ver: 13. 2 do:Yee ſaid alſo, behold what a wearines is it, and yee have ſnuffed at it; and yee brought that which was torn, and the lame, and the ſick; thus yee brought an Offering, ſhould I accept this at your hands ſaith the Lord of Hoaſts? that is, yee do me but little ſervice, and that after a moſt unworthy manner, yet yee grudg and complain, as if the burden impoſed would neceſſarily break your backs. Should I accept this at your hands? can I take any pleaſure in you, or your ſervices, while your hearts are no more towards me, and my wayes? if yee think ſo, Toto erratis coelo, yee are much mitaken, Imo maledictus, &c. Curſed is the Deceiver who hath in his flock a Male, &c.
In which words there are theſe two parts conſiderable. viz:
A fearful Anathema.
The perſon anathematized.
1. The anathema is in the firſt word of my Text, Curſed; what that means we ſhall tel afterward.
The perſon Anathematized is deſcribed unto us in
General.
Particular.
In general, by the name deceiver, Curſed is the Deceiver, Qui cum Deo doloſè agit. He dealeth deceitful with God, and is not plain and upright in his proceedings: but caſteth about in his mind, not only to go beyond man, but even God alſo. One that is hallow-harted in Gods ſervice. He may be called a Deceiver, becauſe he would deceive God, and others, and doth deceive himſelf; Tam a conſequenti, quam a precedenti; he is bold and ſubtil to face it out in Religion, when indeed irreligious; and he is blockiſh, and fooliſh to expect a bleſſing, viz. the love and favour of God, but behold a Curſe.
In particular, and ſo this deceiver is ſet forth three wayes. By his
1. Poſſeſſion.
2. Seeming piety.
3. Real impurity.
In all which his deceit and baſeneſs is made the more manifeſt.
1. By his poſſeſſion. He hath in his flock a Male. He is one having flocks, and Heards, and among them goodly, and choice Cattel, for he hath a Male, by which I underſtand one of the prime, and the beſt of his flock, a lovely Lamb without ſpot or blemiſh, fair, and fat, and every way fit for ſacrifice; indeed ſo good, that this deceiver thinks it too good for God, and to be caſt away at the Altar, a worſe ſhall ſerve the turn. That this word (Male) muſt here thus be taken, beſides the conſent of ſeveral expoſitors, I lay down theſe grounds.
Becauſe firſt, It ſtands not in oppoſition to a Female; for the Law in ſome caſes permitted Females, even as Males, Levitt: chap: 3. ver: 1.
2ly. It is here oppoſed to a corrupt thing in the end of my Text; now I ſhall preſently ſhew, that by a corrupt thing is underſtood one of the worſt of the flock, and conſequently, by a Male, one of the beſt of the flock, otheewiſe the oppoſition would be neither ful, nor juſt.
3ly. The very corrupt thing here offered in all probability was a Male; for this Deceiver as he had ſtronger, ſo he had feebler Cattle, ſick, and lame, &c. and queſtionleſs among theſe he had many Males, one of which in all likelyhood he offered unto God; which Offering of his, though a Male, was nevertheleſs a corrupt thing. All which being put together, do fully ſatisfie me, that it it is an ecliptick expreſſion, a Male for the beſt Male in the Flock; even as in Iſa: 1.18. Wool, for the whiteſt wool.
2. By his ſeeming piety, and that in two things, A
Votary.
Sacrificer.
1. A Votary, He voweth, either voluntarily, by an act ariſing from the freedom of his own will, or elſe occaſionally moved thereunto, either to obtain ſome good, as Jeptah to ſubdue the Amonites, Judg: 11.30. And Jacob to return home in peace. Gen: 28.20: Or to remove ſome evill, as Jonah in the belly of the Whale, to be delivered from that living grave, Jonah 2.9.
2ly. A ſacrificer (and ſacrificeth) not immediatly by himſelf, but by the hands of the Prieſt. But what? this makes way for the third part of the deſcription, where we ſhall find this deceiver ſet forth.
3ly. By his real impurity; for after all this ado he ſacrificeth unto the Lord a corrupt thing. We may ſee all along the Chapter what the Prophet means by this corrupt thing, even … vile and a baſe oblation, ſome of his worſer and raſcal Cattle, blind, or lame, or ſick or diſeaſed. A corrupt thing, poſſibly corrupted with worms, putrified with ſores, ready to rot as it went on the ground; with ſuch a carren Carkaſſe inſtead of a lovely Lamb would this deceiver put off God. Wherefore what is his Reward? my Text tels you he is accurſed; that is, He incurs Gods bitter Odium, and renders himſelf moſt hateful, and abominable; God caſts upon him an evil eye, and will ere long plague him unto the very pit of Hell, except he repent. For curſed is the deceiver who hath in his Flock a Male, &c.
The words being thus briefly reſolved, and explained, me thinks I ſee a ſpations plain of matter lying before me, and in it various and ſeveral paths for the Paſſenger to travel in, but I am afraid to looſe my ſelf, as to tire your patience; wherefore I have determined to keep only the great Road, and to inſiſt upon the main truth of the words. Take it in this following concluſion.
It is a thing moſt deteſtable in the eyes of God, Doct; not to ſacrifice unto him the very choice, and beſt of the Flock.
That we may carry on the Doctrine more ſmoothly, a ſcruple or two is to be removed out of the way. As—
Why do I ſo tacitely paſſe over this deceivers vow?
1. Becauſe I have work enough beſides, Anſ; and more than ſufficient for my glaſſe.
2. Becauſe I ſee no great inconvenience, if we look upon this deceivers vow by way of parentheſis. For
1. The ſence is undiſturbed, though that ſentence be removed; as thus: Curſed be the deceiver who hath in his flock a Male, and ſacrificeth unto the Lord a corrupt thing.
2ly. Not the leſt of any ſuch thing is hinted at as vowing in the preceding part of the Chapter, upon which I conceive my Text hath a great dependency.
3ly. Whether they vowed or not, they were bound to ſacrifice, and without a vow, that perſon would be accurſed who offered not the Male of his flock; though this deceiver much more, becauſe of a double obligation, not from the Law only, but from his own vow alſo; this in anſwer to the firſt.
2. At quid noſtrâ intereſt? What have we to do with ſacrifice and Offerings? were they not everlaſtingly aboliſhed by the coming of Him, who was the body and ſubſtance of all theſe ſhadows, and reſemblances?
In ſome ſence I confeſſe it: Anſ: Yet (cum bono Deo, & vestrâ patitientiâ, with the help of God, and your good patience, who before-hand I humbly beſpeak, I hope to make it manifeſt, that this Doctrine equally concerneth the piety of Chriſtians in our dayes, as the policie of the Jews in antient times.
To this purpoſe I muſt intreat you to go a little more out of the Fleſh into the Spirit; and then yee ſhall ſee, that even by the coming of Chriſt. We are made an holy, and a Royal Prieſthood to offer up ſpiritual ſacrifice, acceptable to God by Jeſus Christ. 1 Pet: 2.5. And we read of ſeveral ſacrifices thus to be offered, as of praiſe and thankſgiving. By him therefore let us offer the ſacrifice of praiſe to God continually, that is, the fruit of our lips giving thanks to his name. Heb: 13.15. Again of Almes, deeds, and good works. To do good, and communicate, forget not for with ſuch ſacrifices God is well-pleaſed, ver: 16. But I may not delay in particulars, but come to one general ſacrifice, comprehenſive of the reſt, with all the ſpiritual ſeed of Aaron, even all appertaining to Chriſt, are everlaſtingly to offer unto God, and this we find called, and chriſtened by Paul foreign your reaſonable ſervice, Rom: 12.1. The whole Verſe runs thus, I beſeech you therefore by the mercies of God that ye preſent your bodies a living ſacrifice, holy, acceptable to God, which is your reaſonable ſervice. In which words Paul gives the Romans a compendious, and yet a moſt compleat uſe of the fore-going Epiſtle. As if he had ſaid, ſince yee have heard of the great priviledges of the Ghoſpell, how God hath given you Chriſt, and all things: Gratitudinis ergò, give up your ſelves again unto God, and be devoted unto his fear, and this by way of ſacrifice.
I beſeech you to preſent foreign to ſet before, as the ſacrifices of the old men exhibited in the Temple, preſented, or ſet before the Lord at the Altar.
Your bodies foreign an uſuall greciſme for the whole man, or perſon; the Hebrews expreſſed it by ſouls, Act: 7.14. There went down into Egypt threeſcore and fifteen ſouls, that is perſons, but the Greeks many times by bodies, as we in our mother-tongue are wont to ſay, ſuch an one is a very good body, that is, a very good Man o… Woman; thus Bodies muſt be taken, viz: by a ſynecdoche for the whole man; yea I am bold to ſay, chiefly for the ſoul, with all its nobler faculties, and powers, otherwiſe how could they be called foreign a living ſacrifice? for the body without the ſpirit is dead. Yet I conceive he rather maketh uſe of the word body, for the greater concinnity of the … becauſe he beſpeaks a ſacrifice; now it is evident, that the bodies only of the beaſts could be ſacrificed, and not their ſouls, which did then immediatly Tenues vaneſcere in auras, vaniſh away into nothing.
So that the ſumme of Pauls exhortation is this. Offer up your whole ſelves, (bodies and ſouls) unto God in the way of ſacrifice. But now leſt they ſhould queſtion what he meant, he comes in with reaſonable ſervice; that is, ſerve God in your bodies, and ſouls, and ſo ſacrifice your ſelves unto him.
Reaſonable] ſome queſtioning about this epithete; ſome: ſay ſpiritual ſervice, oppoſing this ſacrifice of Chriſtians, to that of the Jews, which was meerly fleſh. Others ſay reaſonable, that is, rational as oppoſing it to their foreign bruit beaſts offered in ſacrifice. However it is foreign, which on all hands it is agreed to be ſervitus religionis, viz: worſhip, homage, ſervice, and thoſe ſeveral duties we daily perform unto God.
So that at length to make an foreign, and to inferr our worſhip, homage, devotions, in a word, all Chriſtian duties which daily we perform unto God, is our Chriſtian ſacrifice. And this is that ſacrifice which muſt be the choice, and prime of our Flock, unleſſe we would be accurſed.
As under thoſe carnal rites, and adminiſtrations, it was a thing hateful unto the Lord, to bring a Sacrifice unto him of the refuſe, and worſer Cattle, and not of the faireſt, and beſt of the Flock: ſo in the dayes of the Ghoſpel (when more ſpiritual ſacrifices are required,) it is equally abominable; if theſe Sacrifices of our ſervices be not performed in the beſt way, which is within the compaſs of our power, and utmoſt abilities.
Our next work will be therefore to ſhew, what it is to bring the Male of our Flock, and why it muſt needs be abominable if we do it not. The firſt wil be explication, the next confirmation, and ſo way will be made for Application.
What is it to bring the Male of our Flock? Explication.
Ʋt ſuprà, to ſerve God in the beſt manner, with our whole hearts, Anſ: and ſouls. Doubtleſs the Male of our Flock is our heart, Prov: 23.26. My ſon give me thine heart, the reſt is little worth, and without that nothing worth. But here I take heart for all the nobler powers, and faculties of the inner man, which are conſtantly to be brought forth, and faithfully to be made uſe of in all our religious ſervices, and performances.
But more particularly, to ſerve God in the beſt manner, is to ſerve him with our beſt underſtanding, with our beſt wil, and our beſt affections; for if our homage be not ſerved up with one and all of theſe, it wil be no better than a corrupt thing. If not with our beſt underſtanding, then the Lamb for Sacrifice wil be blind, if not with our beſt wil, the Lamb wil grow wild, and run away; if not with our beſt affections, it wil be faint and ſick; heartleſs, and wortheleſs. But
1. With our beſt underſtanding, we muſt beat our brains, and muſter up our wits to find out God, and to have a clear apprehenſion in heavenly things; eſpecially thoſe heights and depths thoſe bredths, and lengths of Gods free grace, and Chriſts rich love to Man-kind, and with a reference to perform all duties. Be not unwiſe, but underſtanding what the will of the Lord is, Eph: 5.27. In malice be yee Children, but in underſtanding be yee men, … Cor: 14.19. This is that which makes the man, and diſcriminates him from bruit Creatures.
But oh, what cloudy muddy brainslo… with what an eaſineſs of handknowledg do moſt men content themſelves! People generally are of the Colliars faith, believing as the Church beleives, and the Church believes as they believe; but what themſelves or the Church believes, they know not. Whereas it is our bounden duty to be able to render a reaſon of our faith from point to point; and to know the ground we go upon, tam in agendis, quam credendis, both in things we believe, and in things we practiſe, 1 Pet: 3.15. I know the common anſwer, and evaſion, viz: Tis for you Schollars who are book-learned, and have nothing elſe to do; but alas, we are ſo taken up with other occaſions, that it cannot be expected from us.
But I anſwer, this ſive wil not hold water, and therefore deceive not your ſelves, tis not only for Schollars, but for your Citizens, and were I in my own Auditory, I wo…ld ſay tis for you Countrymen; and wherever I were, I would indifferently preſſe it upon all, who deſire to ſerve God acceptably here, and ſee God comfortably hereafter. God taketh no pleaſure in fools, Eccleſ. 5.8. And Chriſt will come with flaming vengeance to thoſe who do not know God, as to thoſe who do not obey him to the ignorant, as to the rebellious, and diſobedient, 1 Theſ: 1.8. Think not your Callings can plead you guiltleſſe, for no Calling which is of God can in ſound reaſon be thought to put a man upon a neceſſity of ſinning, and ſerving the Devil, but if they unavoidably keep you in perpetual ignorance, then are yee brought under ſuch an helliſh neceſſity.
Our Saviour ſaith Mark 9.49. Every Sacrifice muſt be ſalted with ſalt; ſalt we know is a word of wiſedom, as in the verſe have ſalt in your ſelves, that is, be knowing, and intelligent. The ſacrifices of all our ſervices muſt be ſeaſoned with divine ſapience, and knowledg; elſe the whole lump of our devotions wil be a corrupt thing, as a tainted peece of fleſh unſalted, and ful of worms. Wherefore Paul was reſolved to ſing with the ſpirit, and ſing with his underſtanding alſo, to pray with the ſpirit, and to pray with the underſtanding alſo, 1 Cor: 14.15. and well he might, for it is the underſtanding which makes the praying words of a Penitent to differ from the prating words of a Parrat. Here I might complain, for never more darknes, then in theſe dayes of light, but I intreat, hear, read, and pray, make diligent ſearch, excogitate, and often in your minds revolve, the things of Heaven, untill yee attaine the beſt underſtanding.
2. With our beſt will, I deem that the beſt will which is violently bent to the will of God, and reſolutely ſet to do that work. When we come into the Command, as a ſhip under full ſail to the Harbor. Could we ſuppoſe a chain of iron, or ſteel lying croſſe the kennel, twould teare it in pieces as a twine thread, and yet ruſh violently forward in her intended courſe. The Apoſtle poſſibly hints at ſuch a thing, 2 Cor: 8.12. foreign, &c. If there be in you a willing mind, it is accepted. foreign, eſt, omni ſtudio aliquid conari, to do a thing with a willing mind, is to do it with all earneſtnes of deſire, and indeavour.
The wil with its firſt and ſecond power (which for lack of better terms I ſhal make bold to call vellability, and volition,) is very ſubtil and miſterious: I had almoſt ſaid inſcrutable; hence all thoſe endleſſe, endleſſe controverſies between the Arminians, and their nervus, and ſtout opponents. Oh happy is that high underſtanding, and deep Judgment, who can touch the tops, and ſound the bottoms of this hard and knotty truth. Sciat talis, ſe eſſe theologum, & Deo gratias agat; May not an ordinary capacity even here tu… ſceptique, and ſeeker; and ſay, Hoc ſcio, quod nil ſcio; this one thing I know, that I know nothing.
But to our purpoſe, Tis manifeſt there is in man a carnal, and a ſpiritual wil. I ſee a law in my members rebelling againſt the law of my mind, Rom: 7.23. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh, Gal: 5.17. Tis equally manifeſt, that this carnal wil is a moſt unruly beaſt, as an untamed Heifer unaccuſtomed to the yoak, flying off, and not induring to do homage unto God, eſpecially in any ſtrict and pinching Command Now therefore unleſſe the ſpirital wil be the more prevalent, (and unleſſe it hath this potency, I cal it not the beſt wil) either he do… not ſervice at all, elſe at the beſt he hangs in equilibrio (as things weighed in an equal ballance) ſometimes bending towards God, ſometimes again bending towards his luſts; or at the worſt, having begun in the ſpirit, he ends in the fleſh; for example ſake, ſuppoſe one covetous, and yet who would be godly too: (many ſuch the dregge of our times have brought forth, who have drawn a contract, and would needs ſolemnize a Marriage between gain and godlineſs; but can theſe deadly enemies ever be brought kindly to imbrace and kiſſe each other? Tunc Ararim Parthus bibet.—But we come unto the example, the man of our times. God in his ſervice cals him to part with ſome unlawful way of gain, of which he hath found the ſweet; ſay, in trading, of Merchandizing; now according to the potency either of his carnal or ſpiritual wil, he anſwereth this ſpiritual voice. His ſpiritual wil complies, and ſaith inſtantly I wil do it, but his carnal wil holds off and abhors, and ſaith, I wil not do it; wherefore if the ſpiritual be the ſtronger, he caſts off the world, and cleaves unto God; but if his carnal wil be the more potent, he forſaketh God, and ſticks unto his gain. I might mention the ſame in ambition, or voluptuouſnes; this therefore is the best will, which bringeth up all carnal thoughts, and reaſonings to a determinate iſſue, and wholly overpowreth them; to comply with the Command, be it for us, or againſt us. And now let me tel you, that this is a work of the greateſt pains, and difficu ty. Sometimes by arguments, and reaſons; and ſometimes by plain force we ſhal only be ab…e to ſubdue our carnal wils and deſires. That three leav'd Book of divers colours, the red, the white, and the black is the beſt medium for argumentation; this we muſt ho d cloſe to the eye of our Conſciences. The firſt is red with the bloud of the Lamb; oh! a ſerious apprehen…on of the ſufferings of Chriſt is able alone to calm the frowardnes of our wit, and provoak a willing obedience to all Goſpel injunction. The ſecond is black with the horrors of Hel, and the darknes of the infernal pit dwelleth upon it, we muſt deal roundly with our ſouls. Do this, or dye; God who gave the command wil revenge the neglect, and grind thee to powder in the day of his wrath, what thinkeſt of that devouring fire, of thoſe everlaſting burnings? this wil be thy portion if thou humble not thy ſelf before God, and ſubmit unto his wil. The third is white with the joyes of Heaven, yea brighter than the Sun with the everlaſting light, Oh, blisfull Paradiſe! oh bleſſed manſion of God, how ſweet art thou in contemplation, how ten thouſand times more in a real fruition! and what ſhal I looſe all to have my wil? is there any carnal luſt as good as Heaven? why doſt thou then ſtand up to retard my motion? I am reſolved to go to God; follow me, or ile dragg thee after. And this is that, which ſometimes we muſt do, when argument and reaſons wil not prevail, to compel our wils by force and violence. As they, I conceive, of old with an untoward Lamb, or an untamed Heifer which would not be caught for ſacrifice; they uſe many words, and cals but in vain; wherefore in fine, they even tire, and hunt it down. Wel, caught it is, and brought unto the Temple: but now that it ſees the fire, and the Altar, and the ſacrificing knife, it bellows and ſtruggles, and were it poſſible, twould get away; wherefore the Prieſts lay violent hands upon it, and by plain force faſten, and tie it to the Altar. This ſure is the next ſence of that place Pſalm 118, 27. Bind the ſacriſice with chords, even to the horns of the Altar; what other uſe the horns of the Altar did ſerve unto, for the preſent I do not remember. Juſt ſuch is the impetious hadſtrongneſſe of our carnal wils, notwithſtanding all moral and divine ſwaſions; wherefore, with the ſame kind of violence we muſt force them to their good abearing. And now let me tel thee for thy comfort, thou haſt ſhot the gulf, thou haſt triumphed glorious ſly, I ſee how thou draggeſt baſe luſts at thy Charriot wheels: yea, & thou ſhalt conquer more & more, and tread down Satan under thy feet. The wil of man is all in all, ſind me wil, & Ile find all the reſt; as in civils, ſo in divine actions; as the Sun among the Orbs domineereth in his Light, and gloriouſly illuſtrates the ſuperior, and inferior Planets: ſo the wil in the mi… dle between the underſtanding, and the affections hath a wonderful influence both upon the one and the other, to ſet them in good earneſt about the ſervice of God.
3ly: With our beſt affections, as with fear and reverence. God is exceedingly to be reverenced in the Aſſembly of Saints, and to be had in honour of all thoſe who are round about him, Pſa. 89.7. So likewiſe with love, joy, defire, delight, and in a word, with zeal as hot as fire. We muſt be paſſionate Lovers of God, and of his ſervice; Be fervent in ſpirit, ſerving the Lord, Rom: 12.11. foreign Gal: 4.18. It is good to be zealous in a good work. This is a good work, and we muſt be zealous in the tranſacting it. Zeal is the intention of any affection, as ſtrong deſires is zeal, vehement love is zeal; which ſhould be a perpetual concomitant to all our devotions; if we have not this fire upon the Altar, our ſacrifice wil not burne. Tis not enough we take up our Bow, and our Quiver, but we muſt ſtrain the ſtring up to the arrows head by a ſtrong niſus, and labouring of the ſpirit. He that ſets out for Heaven, muſt betake himſelf to the ſwifter Chariots of Aminadab, Cant: 6.12,and not drive on ſo heavily and ſluggiſhly with the world.
We muſt not only be content to come to Church, and hear a Sermon, and ſpend an houre &c: but long for the Courts of Gods houſe with the ſame eager appetite, as a Longing-Woman her much deſired Morſel. Again, we ſhould find as much ſweetneſs in the Word, and divine revelation, as an elegant Palate in marrow and fatnes, How ſweet are thy words unto my taſt! yea ſweeter then honey to my mouth. Pſ: 119.103. So likewiſe in privat and ſecret; to read, pray, and pour forth our ſouls to peform all Chriſtian duties of meditation, and ſelfexamination &c: all theſe are to be done with ſtrength of deſires, and fulneſs of delectation. Bleſſed is the man that feareth the Lord, that delighteth himſelf greatly in Gods Commandements; he doth what is his duty, and delights, yea greatly delights in what he doth, ſo that in compariſon he Loves and delights in nothing eaſe. As for Wife and Children, and the injoyments of this world, he Loves them as if he loved them not; yee know where I have the phraſe, 1 Cor: 7.30. The rule is; to rejoyce as if we rejoyced not, to buy as if we poſſeſſed not; to uſe the world as if we uſed it not. Now this holy man of God obſerveth this rule, having the maine ſtream of his affectious flowing forth to God, and only ſome little out-lots to the things of this world. God hath his heart, and then he loveth in good earneſt; as it is ſaid of Elias, he prayed earneſtly, foreign, he prayed in praying: ſo they delight in delighting, and love in loving: and this love of God is like the rod of Aaron among the rods of the Magicians, conſuming and devouring whatſoever ſtandeth in competition. What we have ſpoken here more largely in the Explication, we may find as ſhortly in the words of our Saviour, John 4.24. They who worſhip God, muſt worſhip him in ſpirit, and in truth. Let this ſuffice for the firſt part of the Doctrine; we now come unto the ſecond, viz: why it muſt needs be deteſtable unto God if we do not ſacrifice unto him the Male of our flock.
The firſt reaſon may be this. Becauſe it is ſo contrary to the way and method of God; Confirmation. ſo contrary to the rule, and preſcript of God provided in the caſe.
Let us ſee the Platform of Gods Eccleſiaſtes, or Church-diſcipline chalked out to Iſrael in the Wilderneſſe, and becauſe we are to ſacrifice wee'l bring you to the Tabernacle: where yee can ſee nothing baſe or common; nothing refuſe, or vile, but choice, coſtly, and pretious, as could be had theſe dayes upon the earth. Read over at your leiſure the 25, 26, 27, 28 Chapters of Exodus. Let them bring gold, and ſilver, and braſſe, and blue and purple, and ſcarlet, and fine linnen, and Goats-hair, and Ramskins died red, and badgers-skins, and Shittim-wood &c. and let them make a ſanctuary that I may dwel amongst them. Every thing in this Sanctuary was very rich and coſtly; either maſſy-…old, or at leſt ſelect wood ov…r-layed with gold. As the Ark, & the ta…le of S…w-bread were ſhittim-wood, yet over-layed with gold; but the Cherubims and Mercy-ſeat were pure gold, v: …7, 18. c: 25. So likewiſe the diſhes, ſpoons, and covers, ver: 29. the candleſtick, tongs, and ſnuffdiſhes, ver: 3…, and 38. The oyl for the Lamp was to be pure olive, chap: 27, 20. Now for Aron and his Sons the Prieſts who were to adminiſter before the Lord, Moſes was commanded to array them moſt gorgeouſly; Thou ſhalt make holy garments for Aaron thy Brother, for glory, and for beauty, and thou ſhalt ſpeak unto all who are wiſe hearted, whom I have filled with the ſpirit of wiſdom, that they make Aarons garments to conſecrate him, that he may miniſter unto me in the Prieſts Office, and theſe are the garments which they ſhal make, a breſt-plate, and an Ephod, and a Robe, and a broidered coat, a mitre, and a girdle, &c: and they ſhal take gold, and blue, and purple, and fine linnen, &c. chap: 28.2, 3, 4 and 5 verſes. Theſe for the Offering, God required the firſt ripe fruits, which we all know are ſtil the choice, and the faireſt; the top ears of corn, and the principal wheat. If they brought an Offering of the increaſe of their flock, it was to be a lovely Lamb without blemiſh, Levit: 1.3. if of the fruit of the field, It was to be the fineſt of the flour, and the kidnies of the wheat. In one word yee may ſee what God ſaith unto Aaron, Chap: 2 I have given thee the beſt of the Oyl and the beſt of the Wine; and of the Wheat, and the firſt fruits, which they ſhall offer unto the Lord, Numb. 18.12. Afterward in the dayes of Solomon when this Tabernacle grew into a Temple, it loſt nothing of its pompeous ceremoniouſneſs, but rather increaſed in glorie, and became much more magnificent, for David that great Warriour, and moſt victorious Captain conſecrated the ſpoils of many Crowns and Kingdoms to the Houſe of God; and much more ſuper-added by Solomon his Son. Certainly it was the goodlieſt pile, and moſt ſtately ſtructure that ere the ſun beheld, and all other things were in a juſt equippage. The Prieſts, the Levites, the Sacrifices, the Offerings, the Altars, Tables, Veſſels, Ʋtenſils, and all the appurtenances: all rich and coſtly, and nothing common and forbid among them. Now God in all theſe things did ſhew clearly as in an emblem that his ſervice, and worſhip was a thing moſt ſacred and ſolemn; that he did expect the beſt of man in all their approachings unto his Majeſty, and that nothing leſſe ſhould ever be accepted at his hands. This likewiſe is his Law in the Third Commandement. Thou ſhalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltleſſe that taketh his Name in vain. The firſt Commandement ſheweth who is to be worſhipped, viz. the only true God, the Second, after what rule viz: divine revelation, and not hnmane imagination; the Third after what manner, Thou ſhalt not take his Name in vain; that is, thou ſhalt not preſume to intermeddle with God, or his Worſhip after a ſlight and empty way; bvt holily, reverently, & moſt devoutly, as is beſeeming his ſacred Majeſty, for the Lord will not hold them guiltleſs, that is (according to my Doctrine) he will curſe them. The fourth ſheweth the time of publick Worſhip, and I rather mention it, becauſe of that appendent to it, making cleer to our purpoſe Levit: 19.30. Yee ſhall keep my Sabbath; but that's not all, it follows, and reverence my Sanctuary. I will be ſanctified in them that come near me, and before all the people will I be glorified ſaith the Lord, Levit: 10.3. Let them make their addreſſes to me after ſuch a worthy manner, that glory, and not diſhonor may redound unto my Majeſty by their ſervice and homage, and this makes way for the ſecond ground of the point, viz.
The blind, and the lame are a reproach unto God, and do much derogate from the greatnes of his Majeſty; of this God ſeems to convince them in the words immediatly following my Text, for I am a great King; but yee make of me by your unworthy ſervice, and Offering, as if I were ſome poor, mean, and ſlender Deity; it follows, and my Name is dreadfull among the Heathen, that is, I have gotten to my ſelf a great Name in a l the earth, ſo that the very head of the Heathen hath made a decree that men fear, Dan, 6.28. unto which I ſuppoſe theſe words do relateand tremble before the God of Daniel, the God of Iſrael. I am known to be a God of Gods, and a Lord of Lords, and yee are known to be my people. 'Tis known my dwelling place is in S…on, and my Temple in Jeruſalem; hither the Tribes come up, and all the Kindreds of the earth to bring oblations upon mine Altar. But now that they come and ſee; what can they gueſſe by the meaneſs of their ſervice, and the baſeneſs of their Offering, but that I am not the ſame mighty God, and dreadful Majeſtie as I am reported; elſe ſure I ſhould obtain more reverence and reſpect among mine own people, and in the houſe which is called by my Name; Thus inſtead of upholding my brightneſs, yee obſcure my glory, and lay mine honor in the dust. Even ſuch, and greater is the indignity in the dayes of the Goſpel, if our ſervices be mean and and low, and not performed with the greateſt curioſity, and exactnes. A little preſent ſpeaks a man a little Prince to whom it is ſent; even ſo jejune and empty devotions inſinuate no leſſe than a thin and empty Godhead, to whom they are performed. But if this be not Blaſphemy, I know not what it is to blaſpheme; needs therefore muſt ſuch a one be accurſed. Quod erat probandum. This being cleared, now we ſhal deſcend to Application. Application.
The uſe of this point affords ſomething unto us by way Of
Reprehenſion.
Exhortation.
1. It reprehends thoſe men who ſay, at leſt think, Reprehen. that the Table of the Lord is contemptible; who ſlubber over all their ſervices as a meer trival buſineſs of the leſt concernment. They have in their Flock a Male; that is, they have Life, Spirit, and much activity in things concerning their own pleaſure, profit, or preferment; but as to God, and his ſervice, they are ſleepy, and careleſs, negligent, and ſupine: in theſe they are as dul as Lead; in thoſe more ſharp and keen then a Razer. God ſhal be put off with what comes next to hand; let it pleaſe, or diſpleaſe, take it how he wil. Religion with the moſt men hath the Curſe of Cham upon it, it is made a ſervant of ſervants: a ſlave, and an underling; and every thing is preferred before it, and obtains greater reſpect in the World. But I will unlooſe my whip into three ſeveral Laſhes for three ſorts of Men; Atheiſts, Papiſts, and Formaliſts; and yet ſomething wil be left for our ſelve….
1. Atheiſts, Truly there is Gods plenty (At quid dixi? muto factum, I mean the Devils plenty) of ſuch in our Land; even a prophane generation of Men, who are ſo far from Offering the Male of their Flock, that they Offer Male, nor Female; ſound, nor ſick; beſt, nor worſt; fleſh, nor fleece; neither a holy, nor a corrupt thing. They have Gallio his eyes, and look upon Religion as a meer matter of words, and names; an ayery empty nothing; wherefore God is not in all their thoughts, ſo as to do homage unto him, neither have they conſcience in any ſuch matter. Give them for back, and for belly; for their luſts and carnal appetites. and you have the very outſide of their deſires; what care they for preaching or praying, whither ever Sermon more, or Sabbath more in the World? goe to their Houſe (for they are ſcarce ſeen in the Holy Aſſembly) and you ſhal find there, nor Altar, nor fire; incenſe nor ſacrifice; nor any tending towards Worſhip. They neither read, nor pray, or perform any good Family-duty from one end of the yeare to the other; in a word, they are meer Swine, and bruites in the ſhape of men. But I dare not long abide with them under the ſame Roof, (no more then John with Cerinchus in the ſame Bath) leſt it ſhould fal upon my head, valeant; fare them wel; only I wil write upon their doors. Anathema maranatha Deus Judex & vindex, God wil come and Judg them.
2. Papists. Now I muſt ſend my Doctrine on an Embaſſie, and let it fly with a ſwift wing to the Towers of ſpiritual Babylon, (for we have no Papiſts among our ſelves, O utinam, would to God it were ſo;) but yet let it go; and now that it is arrived, it may perhaps Primâ fronte commend & applaud; inſtead of cenſuring, and reprehending. Behold here are Temples, and Altars; Sacrifices, and Prieſts; and all in their Pontificalibus. Magnus equidem apparatus. A great appearance, and yet when all is done, a meer Outſide; but our Doctrine requireth Truth in the hidden man. Here is aureum vellus, the lovely fleece of the Male of the flock; but the fat, and the fleſh, and the inwards are not to be found. Truly their ſervice, and pompous cerimoniouſneſs is like a Sacrifice of paint; as when I ſee Abraham and Iſaack pourtrayed upon the wall; and the Altar built, the wood laid in order, and the Father bowing down upon the Son to make him a Sacrifice; my phanticy is moved, though all is but a phantaſie; or if you will, this their outward glory is like Eſaus goodly rayment, for all underneath is Jacobs hollowneſs, and deceit. Si parvis componere magna licebit.
Let us ſee their ſin-Offering, (ſo it is indeed) the ſacrifice of atonement making, which they cal Penance. A Papiſt ſinneth, and confeſſeth to the Prieſt; ſo many Roſaries of Ave Maries, and Pater noſters are to be mumbled, and rolled over; ſay them they wil (except they miſtake their Beads) but ſee the vanity whilſt they are walking in the ſtreets, buſie about Merchandi; zing, playing at Cards, between firſt and ſecond courſe, interlard them with Oaths, and execrations, and yet on againe til the task be fulfilled; and the man is devout, and perhaps dies a Saint. But if this be not to offer unto God a corrupt thing, judg ye. And our ignorant
3. Formaliſts are Ejuſdem farinae, like to like; Mr: Rogers of Dedham.as he in his plain but ſolid way to his Pariſhioners. Yee wil ſay your prayers indeed, but how? while unbuttoning your doublets, pulling off your ſhooes and ſtockings when you are in your Beds, and the latter end of your Pater noster falls aſleep in your mouths. Oh, worthy ſervice, and as worthily performed! And truly
4. The beſt of us all comes under cenſure; how often do we offer the blind, and the lame? how poor! how thin! how cold! how ſleepy! how dead! how ſuperficial! how formal! how lazie! how ſluggiſh! how low are we generally in all our holy, and religious Offices! how faintly! how feebly! how weakly! how ſickly! how ſlovenly! how lazily! and how every way unmanly are they managed, and tranſacted! Let no man ſay what need ſo many words? for I need them, and ten times more, and all too little to ſet forth the wretchednes, and unwor thines of our daily Sacrifice; of our common, and cuſtomary devotions; Oh how little good is to be found in the beſt of our ſervices! Bonum eſt, quod ſui plenum eſt, Good is that, which is ful of it ſelf, as gold, that nobler mettle is ful of it ſelf, and therfore the heavieſt of all mettles. But alas, how unempty are our devotions of themſelves, viz: pious, and holy affections, and deſires! even like a puff in ones hand, you may ſqueeze them to nothing: or like the Lamb, in the verſe preeding my Text; ſo light, and macilent, that the blaſt of ones mouth would have blown it off the Altar. God ſaith, My Son give me thine heart; and we give him the lip, and the knee, the eye, and the ear, but our hearts are far from him. Matth: 15.8. That which ſhould be the work of the ſpirit, is commonly no more than foreign a meer bodily labour.
Let us look upon two o… three particulars, wherein the great ſtream of our Religion flows, viz: reading praying, and hearing.
How often is reading the labour of the eyes: Yee have ſet your ſelves a task to read good Books, and ſo many Chapters in the Bible every day (by the way, no good Books ſhould take us off from reading the Scripture in the pure, and ſimple Text; yea, I would hate the lovelineſs of that Book (though lovely only for the piety of the matter, and ſublimity of the ſtile) which ſhould in my affections ſtand corrival with the Word, and bewitch my mind more with love and admiration, than thoſe ſacred Oracles in their own phraſe, and expreſſion.
But for our reading the viſive Organ is only altered, and affected, and this is the greateſt part of that ſervice. The words in the Book (ſay Jeſus, Faith, Repentance, and the like juſt while we look upon them) imprint their image upon our eyes, but make little or no impreſſion upon the underſtanding, and the leſt alteration upon the wil or affections; ſo that after we have read over the Bible again and again, our underſtanding is as unfruitful, our affections as carnal as if we had never read a word in our lives.
So for our prayers, we ſay our prayers, but not pray our prayers. Our tongues are vocal, but our hearts are ſilent: They fulfil their task, and run their round as an horſe in a Mill, by a continual cuſtom they will go from petition to petition, until the words be ſaid, and the prayers be done. But in the interim the ſoul lay dorment, and faſt aſleep, and in all theſe words uttered not a voice, nor put up any requeſt at the throne of Grace. If God know what we have prayed for, tis many times more then we know our ſelves, ſo little of our mind and ſpirit went along with the duty.
Then for hearing, the ſound of the Miniſters voice ſtrikes upon the ear, and finds a paſſage into the head, but as we ſay proverbeally, in at one ear, and out at another; becauſe our ſpirits do not way-lay theſe heavenly truths, and ſurprize them in their paſſage. The rich Traveller would paſſe on, nay ſtand ſaith the Theef, I muſt have your Treaſure, ſo thoſe rich Treaſures of all Heavenly wiſdome wil ſuddenly glide away, unleſſe greedy deſires like a Theef, preſently lay hold, and carry them into the ſecrets of the heart, there to rifle and rauſake them: but here we are men too too honeſt for our own good; Truth often paſſeth by, and yet we never come to finger the leſt of her Treaſure. Generally this is the beſt account of a Sermon, there was a great Audience, he was a rare man, he had a ſtrong, and a clear voice, was very zealous, and preſſed things home. But what? here they are utterly to ſeek. Even as Ahimaaz, 2 Sam: 18.29. that came from the Battle of Abſalon parting, and puffing: what is the News ſaith David? I ſaw a great tumult, but I know not what it was, ſo, as you would think they are much taken, and heard great matters, but what? They know not what; only they have heard, they have read, and they have prayed, they ſatisfie themſelves that the work is done, though never ſo unworthily. But my Brethren theſe things ought not ſo to be. Therefore
For the future let us be more careful in this matter, Exhort let us make Conſcience not only to ſacrifice, but alſo to offer the Male of the Flock, not only to ſerve God, but in the beſt way, and manner. I have prepared for the houſe of my God with all my might ſaith David, 1 Cron: 29.2. It was for God and his Houſe, therefore he did with all his might ſo, what-ever we intend for God, ſhould be to the utmoſt of our powers. A true Iſralite in antieut times was able to witneſſe at the Altar, I have brought the beſt Lamb in my flock, and a better I could not find. So good Chriſtians ſhould do ſervice to God in that manner, as that they may juſtifie themſelves, and ſay, I could not have done it better. Grace ſhould imitate nature, which ſtil puts forth her ſtrongeſt abilities. A ſtone fals downward as faſt as it can, and faſter it cannot fal; fire flies up as faſt as it can, and faſter it cannot flye. So we in all our ſervices to God ſhould be pious, and devout as we can.
This rule with ſome proportion is heedfully to be obſerved not only in our ſervices immediatly holy, (ſuch as were even now mentioned, reading, praying, &c.) but alſo in thoſe which are holy by a mediem, remotely holy, and one removal from God: ſuch are the ſervices of our ſecular imployments in our ordinary vocations, and Callings. Here commonly the next thing is man, but it is ultimately reſolved into God. As for examples ſake, an Apprentice, or ſervant ſerveth in the next place his Maſter, but in ſerving his Maſter he doth finally ſervice unto God, who gave the Command. Again, a Magiſtrate (who is the greateſt Miniſter of the people) his ſervice in the next place is unto them in protecting them from evil, and conſulting for their good, and welfare; but yet in the laſt, and chief place it is unto God, who requires as much at his hands. In ſuch ſervices as theſe which are remotely holy, we muſt yet be careful to offer the Male of our Flock, See for ſervants Col. 3.23. Servants obey your Maſters not with eye ſervice, but in ſingleneſs of heart; and whatſoeuer yee do, do it heartily as unto the Lord, and not unto men; for yee ſerve the Lord Chriſt. How ſo? I ſerve Peter, and Paul, I but in ſerving them you obey a command, and ſo ſerve a greater Maſter.
See for Magiſtrates Rom: 12.8. Let him that ruleth do it with diligence; not only rule, but do it faithfully, and with the greateſt care. In the one concerning ſervants, I might fal as low as a Skul in a Kitchen, and tel him that even among his duſt, and durt, there is a Male to be offered unto God; yea, and ſuch as God wil accept with a good wil in Chriſt Jeſus. On the other concerning Magiſtrates, I might fly as high as the Head of the Nation, but I aſpire no higher than to the Head of this Auditory, and Honorable Society; and I ſhal only make bold to ſay over again the words of Paul, Let him that ruleth do it with diligence, for the Sacrifice in my Text cals me chiefly to ſpeak of ſervices immediatly, and properly holy, viz: of Worſhip, and adoration. And to ſtir up your pure minds to perform theſe after the beſt manner; give me leave to inforce the Exhortation by a few conſiderations. As
1. Motives: If they be not ſo done, it fruſtrates one great end of all our ſervices, viz: to ingratiate our ſelves with God: now ſuch an one becomes not the more gratious, but the more odious by all his ſervices, my Text ſaith he is curſed: and the more he doth in ſuch a way, the more accurſed. It is a moſt ſad thing to looſe our aim, and expectation in a matter of ſuch great concernment, thou haſt taken to thy ſelf a form of godlineſs, thou walkeſt the rounds of Religion, and art pretty ſevere in thy way; hereupon thou bleſſeſt thine own ſoul, and thy heart is ful of hope; and yet, miſerable wtetch, when all is done; God wil nor more accept thy perſon, or look favourably towards thee, than if thou hadſt never performed any good duty in thy life. Yee have brought me the ſick, and the lame; ſhould I accept it at your hands, ſaith the Lord of Hosts in the Verſe fore-going my Text. The queſtion is a moſt vehement tie, as if he had ſaid, I deteſt, and abominate your Offering, accept it? I wil no more accept it than a doggs-head the price of an Whore, or if you offered unto me ſwines-fleſh; yee may go on in this way, and heap up ſervices unto Heaven; and yet at the laſt He throw you down to Hel. Oh this is a ſad thing, and ſeriouſly to be conſidered. Thou haſt been filling and filling all thy dayes: but now what wil be thy reward? in the end God kicks down the Veſſel in a ſcorn, oh how wil this ſink thy ſoul in horror! how wilt thou cry out in bitternes, and anguiſh of heart, Operam & …leam predidi, I have loſt all my work, and I am loſt.
God is infinitely above, and knows it, I am a great King, and know my ſelf to be worthy of the Male of the Flock, and leſſe I wil not accept. Even our Grandees on earth look for great reſpect, and indure not in the leſt to be ſlighted, or under-valued. Queen Elizabeth of bleſſed memory being preſented with a curious peece of Needle-work, ſtood beholding, and praiſing the Woman, and her skil; but quoth this vain-gorious fool, and I can make a better if it pleaſe your Majeſty; and canſt thou make a better? ſaid the Queen, and do not I deſerve that beſt? and with that threw it down in a ſcorn, and with-drew. Even as Auguſtus Caeſar (if my memory fail me not) being invited by a Pratrician of Rome, but finding his proviſion not very extraordinary, after ſupper whiſpered the Noble mans ear, and inſtead of Thanks, gave him a more regal check, for his leſs civil entertainment. Non putaſſem me tibi tam familiarem, I thought you had not looked upon me as ſuch an ordinary Fellow. This is the great ſpirit of our mortal, and dying Gods; much more of him that ever liveth. He knoweth his own peerleſs excellency, and goodnes; and accordingly beareth the grea teſt reverance, and reſpect to his own ſacred perſon; and expects that others ſhould do it too; but takes it very il if man his Creature dos derogate from his greatnes, by the littlenes of his reverence, and reſpect in what he preſents unto him, God is infinitely above, and knows it, ſo man is infinitely beneath, and ſhould know it alſo; wherefore let us conſider
2 Our own vilenes and baſenes, how unworthy we are at the beſt to do ſervice unto God; yee know what the great Patriarch Abraham ſaid, while he ſtood near unto God, I am but duſt and aſhes, fitter to be trodden on, then treated with. 'Tis our great priviledg, that we may come near, and be Officious unto ſo glorious and bleſſed a God; if wiſe therefore, we would ſet off our ſelves in the beſt dreſſe, that we may find grace in his ſight. Joſeph, though called in haſt out of the Dungeon to appear before Pharaoh, firſt ſhaved; and waſhed, and changed his garments; this he did more prudentially, the more to commend his perſon to the King; even ſo let us prize our priviledg of ſtanding before the God of the whole earth, and with the greateſt care, and complement commend our ſervice unto God.
3. How can we ſay we love God, unleſs we offer the Male of our flock? True Love is moſt noble, & generous, neer of kin unto Heaven; for God is love; This high born off-ſpring ſcorns to be baſe, even there, where it might be bold, foreign 1 Cor: 13.5. Love doth no unworthly, or unſeemly thing; but if the blind and the lame be not unſeemly for the higheſt Majeſty, judg yee; wherefore Love wil not indure it, but bringeth forth her fatted Calfe, and furniſheth her Table with her choiſeſt ſtore. Elkanah gave unto Peninnah, and her Children portions; but unto Hannah a worthy portion, for he Loved her, 1 Sam: 1.5. her vertue fild his heart with Love, and his Love fild her hands with bounty. Love (if any ſuch thing) wil force us to bring unto God a worthy Offering. Love loves to abound, and wil make us bountiful, his Altars ſhal overflow with the fat of Rams, and of Lambs, and with Alexander the Great, wee'l ſcorn a few drams, but throw on handfuls of incenſe upon thoſe holy fires.
4. If we ſerve not God after the beſt manner, in time we ſhal be weary of God, and of his ſervice. Yee bring the ſick, and the lame, and yee ſay what a wearineſs is it! the leſſe they did for God, and the more unworthily; and the more tedious, and cumberſome it was unto themſelves. Nothing more emaſculates the ſpirit, nothing more deadens the heart unto duty, than a dul and lazie performance of duty; whether publick, or privat, or ſecret. As one ſpeaks of ſecret prayer, if it be done only in a formal way without life, and ſpirit, it wil ſtrangely take a man off from praying; ſo that in time he wil flie his cloſet, and even loath his own Oratory.
The Ravens ſeeing their yong Ones, (now newly excluded) callow, and naked forſake, and leave them to the dew of Heaven: ſo we beholding the fruit of our ſouls naked, and unlovely, wil be as little pleaſed with our own devotions. But duty done with life, and love, wil make a man in love with duty, Iſa: 13.14. If thou wilt make my Sabbath a delight, &c. that is, if you cheer fully, and lively wil wait upon me, and mine Ordinances; then thou ſhalt delight thy ſelf in the Lord, and I wil cauſe to ride upon the high places of the earth; that is, I will free thee from the earthly and lumpiſh diſpoſition, wherewith thou wert wont to be cumbered and retarded, I wil carry thee out with an high hand, and thou ſhalt mount with a ſtrong Eagles wing into Heaven. A weak, and an heavy performance of ſpiritual exerciſe is like ſwimming in a low water, where our bellies are apt to grate upon the gravel, and our feet hit againſt the ſtones; we meet with many offenſive rubs; beſides the ſhallowneſs of the ſtreame makes it a moſt laborious toilſome work: go into the deep, the waters wil bear thee, and the ſwifter ſtreame moſt pleaſantly drive thee forward. Jejune, & ſcanty ſervices are as theſe ſhollow Fords, here we meet with ſtones and ſticks, & many remoras: here we ſcrabble, & tire our ſelves yet ſcarce get forward; but there is a ſpirit of might dwelling in the deep to help our infirmities, and to carry us on more pleaſantly in the wayes of Heaven.
I can do all things through Chriſt who ſtrengthens me, Phil: 4.13. and (what follows by a juſt rule of contraryes) without Chriſt and the aſſiſtance of his Grace I can do nothing: now Chriſt wil never own ſuch baſe unworthy ſervices, neither wil he ever aſſiſt ſuch perſons; but leaves them to a meer, and a pure work: no wonder therefore if their hands wax weak, and their knees grow feeble; if they are ſick and weary of duty, and in fine give over. The work of a Chriſtian is too great for man, were it not for the inceſſant concurrency, and help of God, the wheels would quickly ſtand ſtil, were not the ſpirit of Grace both as Oyl, and an hand too upon them to keep all in motion.
5. For thy better ſervice thou ſhalt have a better reward both here, and hereafter. Thou haſt already Premium ante premium, a preſent delectable ſweetneſs upon the performance of every good duty; a joy in ſpirit, which a ſtranger knoweth not neither can he know, for it is only to be known by taſting, and not by telling. I may tel you honey is ſweet; but I can make it as ſweet unto your ears, as it was unto my palate? no taſte it your ſelves, and then you'l know how ſweet it is. I tel you therfore that God is wont to give in wonderful incomes of Joy, and even raviſh the ſouls of his Saints with celeſtial comforts, when they have been exact and ful in his ſervice. Chriſt now will ſmile, and be very delectable. He will kiſſe them with the kiſſes of his mouth, and his love ſhall be better then wine, they ſhal find lillies and roſes about their pillows, and Chriſt wil lye all night betwixt their breaſts; he wil ſatisfie them there with marrow, and fatnes; and even in dreams, and night viſions acquaint them with celeſtial glory. This upon the way.
But then in their Journies end, theſe are the perſons, which in all probability ſhal have a fuller injoyment of God; for Quales in via, talis in patria, every mans time is ſet againſt his eternity, by our duties we may gueſſe at our dignities; by our preſent performances at our future priviledges. As in general, they who have done wel ſhal go into life everlaſting, ſo in ſpecial, the moſt zealouſly affected ſhal be the more abundantly poſſeſſed of the heavenly glory. Some wil be door-keepers in the houſe of God, and at a greater diſtance; and ſome near unto the Throne. The worſt place in Heaven (if I may ſay ſo) is very good, Oh happy is that man who is the door-keeper, yet if not ambitiou… to come near the throne, he may perhaps be thought unworthy of the threſhold.
6. This is the only thing wherein we anſwer for all the loving kindneſſes of the Lord: as I may ſay our little All, for his great All. Deut: 10.12. Moſes in the nine fore-going Chapters makes a narrative of the great and ſingular mercies, which God had beſtowed upon that people: but then cloſeth with theſe words; And now Iſrael what doth the Lord require of thee, but that thou love him, and fear him, and ſerve him with all thy heart, and with all thy ſoul? ſo might I ſay, God hath arrayed you in ſcarlet, and cloathed you in purple; yee fare delitiouſly every day yee eat of the fat, and drink of the ſweet: and thus hath God done unto you, and this populous City; and now, O Senators, O people; what doth the Lord require at your hands, but to ſerve him with all your heart, &c. ought yee not therefore to do it in the beſt manner yee can? ſhould a Prince or a Potentate give unto his ſervant ſeveral Lordſhips, and Mannors, but withal, require now and then a noſegay in token of homage, would be refuſe him, and when he did preſent his gift; ſhould it be of weeds, or common high-way flowers? were not this ingratitude to be puniſhed with a Lacedemonian Law? God hath given us far greater things then I have mentioned; our being, life, reaſon, underſtanding, protection, proviſion, &c. and as if theſe things were too little, he hath ſpoken concerning afterward; that he wil give us glory, and bliſſe, and immortality; we have much in hand, and preſent poſſeſſion, but much more in hope and future reverſion; now for all theſe unſpeakable mercies, we are only to preſent a Noſegay to our great Benefactor, that is, our ſervice, if we be wiſe therefore, and ingenious, we wil make it up of the choſeſt, rareſt flowers, for this is our All. Again, tis that we were made for, Children wil tel you as much, and it is that, wherein only it can be wel wel known, that what ever we were made. Abſalom had neither Son, nor Daughter, but he ſets up a pillar to ſternize his memory; we may wel think therefore it was not mud, or common durt, but curious and coſtly as hands and art could make it. This is our Abſaloms pillar, without which our Name, and our memory wil rot, eſpecially in Heaven, we have neither Son nor Daughter to keep us alive; Riches, and honour, greatneſs wil not do it; (theſe often-times like Abſoloms Children dye before their Father, only our zeal, our ſervice, our Love wil everlaſtingly recorded: Let us therefore make the pillar of our memorial as rich, and as coſtly as we can.
7. Wicked men offer the Male of their flock unto their God, and ſhal not we much more the Male of our Flock unto our God? they ſacrifice their Sons and their Daughters unto Devils; they do evil with both hands earneſtly. Mich: 7.3. They do, there is their hoc agere; with both hands, there is their dexterity, for they are ambo dexteri in wickednes; earneſtly, there is their ſedulity, indeed every word ſhews their diligence, and unweariablenes in evil wayes. They have appetitum caninum, and ſwallow down Hel at a bit, as if they were afraid others ſhould get the leſt ſhare of it beſides themſelves; As I have ſeen an hungry Dogg ſwallow a bone without chowing, for feare his fellow ſhould come to touch it; Oh how mad, and how violent are wicked men in the proſecution of their Luſts? ſhal not their exceſſive wickedneſs provoak us to exceed in goodneſs? do we not ſerve a better Maſter! are we not about a better work? do we not expect a better reward? when Job provided a ſacrifice for the World 'twas the Male of his flock, and when we provide a ſacrifice for our God, ſhal it not be the Male of our flock?
God put us not off with Saints or Angels, though he had ſtore and choice; but one better then all, the only lovely Lamb in the Fold for brightneſs, and perfection; even his own dear Sonn. He ſpared not his Son, but delivered him up for us all, Rom: 8.32; what therefore ſhal we render unto the Lord, gratitude wil anſwer I have nothing good enough, but the beſt which I have, ſha… forever be at his ſervice. Which that we may do, let us obſerve theſe following rules.
Let all our ſervices be ordered according to the rule of the Word, Meanes.we may not preſume to know above what is revealed. To the Law & to the teſtimonies, we may expound foreign Romans 12.1. by 1 Pet: 2.2. where we have the ſame epethite foreign which is there tranſlated the milk of the Word, and not reaſonable Milk, and then our ſacrifice wil be the ſervice of the Word, viz: according to the word of God. Here we muſt ſtick, otherwiſe we ſhal ſtrangely vaniſh away in our own fooliſh imaginations, and ſet up graven images, which we all know is abominable in the eyes of God, that ſervice is peformed in the beſt manner which God ſaith is the beſt, for God is ſole Judg in this matter, and not our fooliſh and fond opinions; we may ſee groves, and Idols, a world of vanity, and wil-worſhip in the world, among all Sects, and perſwaſions. But while they take freedom to abound in their own ſence, doing what is right in their own eyes; let us only do what is right in the eyes of God.
2 Let all our ſacrifices be offered upon the golden Altar Jeſus Chriſt, It is the Altar that ſacrificeth the gift, Mat: 23.19: yea, and inricheth it too; and only makes it of worth, and value. Chriſt is Gods beloved Son, in whom he is wel pleaſed, and for his ſake wil not quarrel with us, or our Offering, though we do not attaine unto the perfection of the Sanctuary, yea, the ſpots of our ſacrifices are eaſily covered by his ſpotleſs righteouſneſs: ſo that God himſelf wil ſay here is an Offering according to my mind. Where ever Chriſt is, there God is fully ſatisfied; for his eye is ſo taken with this lovely object, that he cannot look off to ſee elſe-where what is done amiſs.
3. Time alſo, and its opportunity is much to be obſerved for helping on this work; eſpecially there let us put our ſelves upon ſervice when the good fit is upon us, I intend ſoberly, and ſerioſly when the ſpirit of grace moveth more ſenſibly upon the face of our ſouls, warming, and melting our affections; and unkindling gracious deſires in us, (and there are ſuch golden ſeaſons) now ſtrike while the iron is hot; now to reading, praying, thankſgiving, &c: for now thy hands wil drop with myrh, and thy fingers with ſweet ſmelling myrh. O how holy are ſuch breathings! how ſeraphical ſuch expreſſions! how wil thy ſoul mount upward! how near wil it come unto God! and thou, whether in the body thou canſt not tel, or out of the body thou canſt not tel.
4. Keep a ſacred reſerve of the ſtrength of thy Spirit, and the beſt of thy affections for God, and for his ſervice: and let them not conſume and blaze out among the lying vanities of this world, if we do not uſe the world as if we need it not, we ſhal ſerve God as if we ſerved him not. There was a time when Solomon gave unto the Lord the Male of his Flock; but when afterward he ſuffered his heart to be taken with ſi ver, and gold; with Wine, and Women; with Men-fingers; and Women-fingers, with Orchards, and gardens, and Vineards, with Apes, and Peacocks, and all other the vainer delights of the Sons of men; Solomon was another Man; and now preſently inſtead of a Male he offered unto the Lord a Corrupt thing.
The Lord ſaid unto Moſes, Exod: 30 34.take unto thee ſweet ſpices, and thou ſhalt make it a perfume, a confection after the Art of the Apothecary tempered together, pure, and holy; and as for the perfume which thou ſhalt make, you ſhal not make unto your ſelves, according to the compoſition thereof.—Whoſoever ſhal make like unto that, to ſmel thereto, ſhall even be cut off from his people. This was a ſweet only to be ſmelled in the Sanctuary, and not elſe-where, upon paine of death: ſo I conceive there are ſeveral aims, and high breathings in our affections, which are only for God; but to ſpend them upon our ſelves, would be the greateſt ſacriledg; and moreover, puts us upon an in poſſibility of performing the duty. I have alwayes obſerved people high, and hot in their paſtimes, and pleaſure; as low and as cold in their prayers, and performances. They who ſuffer themſelves to admire Romances, and Play-books; and ſeldome ſeen to affect Sermons, and Gods-Book; but they hear, and read with a certain kind of loathing and faſtidiouſneſs. The reaſon is this; the purer ſtrength of their ſpirit is ſpent upon vanity; and therefore feeble and weak in the things of ſolidity. A tree running out in fooliſh excreſcences, the fruit is rare and little, and that too of the baſeſt ſort. In your common Limbecks, the purer ſpirits being drawn out and gone nothing is left behind but a Caput mortuum, fleam, and dreggs. Therefore we muſt be careful to keep in our ſpirits, to moderate our Joyes, and to check our deſires, and not to ſuffer our ſelves to love any thing beneath God with an exceſſive love, midling affections are enough for theſe things, as for thoſe high breathings of ſoul, let them wholly be ſacrificed unto the Lord. Stop up the floud-gates, that the pools may be ful when yee go unto God; and now open all, and let them flow as faſt as they can; the faſter the better. I love ſuch a thing with all my heart a common ſaying, but once a grave Chriſtian replied not leſſe piouſly, than truly; why for ſhame, all thy heart for this trifle, and that? and for every vanity? all thy heart muſt be for God, elſe thou wilt have for God no heart at all. To conclude; Thou haſt in thy flock a Male; but if that be meat for thine own palate, if that be conſumed at thine own Table; then, when thou comeſt to offer, thou wilt moſt certainly ſacrifice unto the Lord a corrupt thing.
Gloria in exelſis AMEN.
POSTSCRIPT.
I Have under two or three Heads put in a little more filling, which for fear of tediouſneſs, I thought good ſilently to paſſe over in the Pulpit.
B: A.
End of the text · Benjamin Agas, The Male of the Flock (1655)