Sermon 20 May 1646, Sermon

Sermon 20 May 1646 · Sermon

A Sermon Preached before the Reverend the COMMITTEE of Divines the 20. of May, 1646. at their uſuall place of meeting in Westminſter.

ROM. 12. VERS. 1.

I beſeech you therefore Brethren, by the mercy of God, that ye preſent your bodies a living Sacrifice, holy, acceptable unto God, which is your reaſonable ſervice.

MENTION is made by Aristotle of two Brothers (Archilocus and Lycambes) of different conſtitutions;Ariſt. Rhet. c. 2. Archilocus having ſharpned his tongue, and dipped it in gall againſt his Brother, finds that it became not his condition (being a Brother) to upbraid; yet that his ſatyricall invectives might relliſh better, putteth his tongue into his Fathers mouth, and by an elegant Proſopoeia maketh him check Lycambes with thoſe errors and ſores, which was not fit that any but his Father ſhould in ſuch ſort rub up; ſo, your Text, your Audience, and my limited time had beene fitter for a Reverend Father, then a ſonne. We reade of an invention laid on Tully, how, that hee was to reade a grave and ſober Lecture to Clodia, Orat. pro M. Coelio.a Matron of much p. 2gravity and modeſty; underſtanding, how that the exerciſe became not his years, rayſeth up her old Grand-father Appius Coecus, and out of his mouth delivereth a ſage and fatherly admonition to her. In like manner (Reverend Fathers) receiving a command from you, and an intreaty, from your Text, I have willingly (though unworthy) been obedient to both, eſpecially unto the intreatie, the ſubject of your command, in theſe words, I beſeech you Brethren, &c.

In the Chapter immediately before, Saint Paul had ſpoken of faith; in this Chapter hee writeth of obedience, that the former might be faſtned in their hearts, the latter manifeſted in their actions; ſuch was the care and love the good Apoſtle had of their ſpirituall eſtate; true love hath a longing deſire to enjoy the outward ſight of what it moſt inwardly affects; this made Moſes ſo importunate with God to ſhew him his face; this made our bleſſed Saviour ſo deſirous to ſee Jeruſalem; and this was that that made Saint Paul ſo earneſtly to preſſe obedience, becauſe it was a grace which he did inwardly affect; therefore he deſires to behold the practice of it outwardly in the life, and Chriſtian converſation of the people. Now, as true love is not onelyonly in affection, but in action, ſo Paul doth ſhew the truth of his love; for he doth not onelyonly inwardly deſire it, but uſeth all good means to bring the ſame to paſſe, ſetting downe precepts of a godly life to be united in faith, and to the intent they may be effectuall, the great Apoſtle comes humbly, praying and begging them; I beſeech you Brethren for the mercy of God, &c.

Theſe words are a generall exhortation to a godly life, figuratively expreſſed, delivered in borrowed ſpeeches.

Wherein we will obſerve two generall parts.

1. The manner, I beſeech you therefore Brethren by the mercy of God.

p. 32. The matter, That ye preſent your bodies a living Sacrifice, holy, &,

Firſt the manner or forme of ſpeech preſenteth to our ſpirituall view.

1. An Introduction, Therefore.

2. A courteous compellation, Brethren.

3. A holy and ſweet inſinuation, I beſeech you for the mercy of God &c.

Firſt, the Introduction in this word Therefore; which maketh cleare way for the exhortation, not only looking backe upon the laſt verſe of the chapter going before, Rom. 11. verſe 36. For of him, and through him, and to him, are all things, to whom be glory for ever, Amen. But alſo it hath reſpect unto Election, Vocation, Juſtification, with the great comforts comming from them; all which are powerfully applyed unto the conſcience, by this word Therefore; which brings us to our ſecond particular part, the courteous compellation in this word.

Brethren. If it be demanded, who are meant by Brethren; Object.Jew only, Gentile only, or both joyntly.

The Jew for Nation and Countrey-ſake;Anſw. but Jews and Gentiles as Chriſtians for the Goſpel-ſake.

No name ſo frequently occurreth in Scripture as this of Brethren, no love more often inforced then brotherly love; Nature her ſelfe kindleth the fire of brotherly love in our hearts, and God by the blaſts of his ſpirit, and the breath of his Miniſters, bloweth it continually; yet in many it waxeth cold, and in ſome it ſeemeth to be quite extinguiſhed. If we would but remember, what our Apoſtle deſired of the Philippians, and to what he exhorted the Hebrews, Phil. 19. Heb. 13.1Heb 13:1we could not but cry out, oh, how long have we forgotten our ſelves? of the Philippians he deſireth, that love might abound more and more; the Hebrewes he exhorteth, Let brotherly love continue; but if Saint Paul were now upon earth p. 4in his mortall body, and ſhould behold this Kingdom, and take a ſurvey of all the evils ſome doe, and what others ſuffer, Paul would caſt his exhortation into a new mold, and ſay,1 Cor. 3.31 Cor 3:3 Let brotherly love begin in you; for were it begun, ſo many quarrels, ſo many factions, ſo many ſects, ſo many broyles would not be ſo farre from an end; oh, that the ſaying of our Apoſtle to the Corinthians did not ſo nearly concern us,Jo. 13.35. By this all men ſhall know yee are my Diſciples if yee love one another.John 13:35 Yee are yet carnall; for whereas there is among you envying, and ſtrife and diviſions, are ye not carnall and walke as men? did we contemplate the badge, by which we ought to be knowne, brotherly and mutuall love, we would bluſh, wee then would know it were a worke of the great Deceiver, that they ſhould lift their hands up one againſt another for whom Chriſt ſpread his hands upon the Croſſe; let us conſider what Abraham ſaid to Lot, Gen. 13. Let there be no falling out betweene mee and thee, Gen. 13.8Gen 13:8Plut. lib. de fratorno amore.for wee are brethren. What Plutarch obſerveth is very true (i) that the neerer the tye is, the fouler the breach; bodies that are but glewed together, if they be rent aſunder, experience tels us, they may be made as faſt as ever they were. But bodies of fleſh and blood, if any cut, or rent be made in them, they cannot bee ſo faſt glewed, but a ſcarre will remaine; how much more in bodies tyed together by nerves and ſinews, not only of naturall, but alſo of ſpirituall Obligation, as all Chriſtians in generall? the Brethren of England and Scotland in particular, if there fall any rent or breach between them, it cannot be ſo fairely made up, but it will prove like the putting of New Wine into old Bottles, both will be ſpilt,

Virg. Aen. ….——ruit Ilium et ingens

Gloria Dardanidum.

And then after our many grievous ſtroaks, & wounds received, we ſhal bleed at the heart, and breath out our laſt gaſpe; wherfore, let there be no tinder of malice in our hearts ready p. 5to take fire, upon the flying of the leaſt ſparke into it; oh, let us endeavour by all friendly offices ſo to endeare our ſelves to our Brethren, being Members one of another; nay, which is more, being Members of Chriſt Ieſus, and ſo faſten all naturall and civill tyes by religious obligation, that wee alwayes keepe the unity of the ſpirit in the bond of peace; remember, oh, remember, how that our Father is the God of peace, our Bleſſed Saviour is the Prince of peace, our Comforter is the ſpirit of peace and love; God who is love, and of his love hath begot us, loveth nothing more in his children of love, then the mutuall and brotherly love of his children one unto the other; oh, let us hearken to the counſell of our wiſe and bleſſed Saviour, Matth. 23.Mat. 23.8.Matt 23:8 Yee are all Brethren, love therefore as Brethren, be pitifull, be courteous, not rendring evill for evill, nor rayling for rayling, but contrariwiſe Bleſsing, knowing that yee are thereunto called, that yee ſhould inherit a bleſsing; here, we ſee what our Redeemer would have us to be; beames of the ſame Sunne, meeting in the ſame center of brotherly love. But where is our obedience? wee turne the Adders eare to our Chriſt and his counſell, and in the Serpent we contend how we may poyſon and ſting one the other moſt. If Forrainers can put on the bowels of pitie, and ſigh to ſee Brethren ſtruggle in the ſame wombe; then Natives may weepe, when all the true Family of Love ſhall ſeeme to be extinct. In Saint Lukes Goſpel, Chriſt demands this Queſtion,Luke 18.….Luke 18 When the Sonne of Man commeth, ſhall hee find faith upon the earth? may he not rather demand ſhall he find love on the earth? for the greateſt part of men as if they had beene baptized in the waters of ſtrife, are in continuall frettings, vexings, quarrels, ſchiſme and faction. Martial writeth of two Brothers, betweene whom there was never any contention but this who ſhould dye (not who ſhould kill) one for the other.

p. 6Mart. Epig lib. 1.Nobilis haec eſset pietatis rixa duobus,

Quod pro fratre mori vellet uter que prior.

Let theſe Salamanders, which live perpetually in the fire of contention, take heed leſt theſe Heathen riſe up in judgement, and condemne them to that eternall Lake, which admits not of one drop to cool either tongue or hand; marke the contrary of our Saviours words,Matt. 5.9.Matt 5:9 Mat. 5. If Bleſsed are the Peace-makers, for they ſhall be called the children of God; then, Curſed are all Make-bates, for they ſhall be called the children of the Devill;Prov. 6.26Prov 6:26 the like may be applyed from the words of Gods ſpirit by Solomon, Prov. 6. they that ſow diſcord amongſt Brethren, are an abomination to the Lord; if ſo, then, let the contentious man tremble; for God hath him in abomination; on the other ſide let the Peace-maker rejoyce; for if they That ſow diſcord among Brethren, are an abomination to the Lord, then they that plant love, and ſet concord among Brethren are his chiefe delight: which conſtitutes our ſecond part, viz. the courteous Compellation. Brethren, leading us to our third part, the ſweet inſinuation. I beſeech you by the mercy of God.

In this laſt, of the firſt generall part, we will examine two things in particular.

1. The manner of the inſinuation. I beſeech you.

2. The Matter. By the mercy of God.

Firſt, the Manner, in theſe words.

I beſeech you. What can bee more powerfull, more forcible to allure and winn the hearts of men to obedience, which is meerly the Apoſtles end, then ſuch a ſweet expreſſion?Object. I beſeech you. If any object, and ſay, What neceſſitie was there, that Paul ſhould be thus humbly earneſt, they being Chriſtian Romans, people full of excellent knowledge, and to every good thing moſt willing?

Anſw.True, S. Paul doth write to them, who are endowed with ſpirituall gifts, to them, who by grace are willing; notwithſtanding p. 7Paul knowing that even the beſt men are ſluggiſh, and ſlacke to good things, and that they need forcible exhortations to move and ſtir them up; the Apoſtle therefore comes (like himſelfe) meekly. I beſeech you; and the Romans gladly and willingly receive his godly deſire; they ſay not (with prophane Laodicea) wee are rich, and know enough of theſe things; no, that had beene the way to have beene beggers for ever: yet wee know what hath beene; it was the exploded Argument; and it is aſſumed ſtill by ſome: (i) nihil eſt dictum, quod non ſit dictum primus: where, or what, ſhall wee heare, that we have not heard or known? This Objection, whether framed by the heart only (which is deceitfull) or by heart and tongue joyntly; bewrays ignorance, and want of knowledge in ſpirituall things. All men ſhould know, that the Scripture is like a plentifull Mine, in which the deeper wee dig, the vein of heavenly truths proves ſtill the richer; hence is it, that the Saints of God in all ages have complained of, and confeſſed their ignorance, and continually prayed with the man after Gods owne heart, O teach me the way of thy ſtatutes, and open mine eyes, that I may ſee the wonderfull things of thy Law: the Romans (to whom our Apoſtle directs himſelfe) knew that it was their duty to improve their talent of wiſdome, & ſpirituall underſtanding; ſo, it is the duty of every good man to improve his talent of knowledge, and ſpirituall gifts, according to that ſaying,1 Tim. 4.15 2 Pet. 3:181 Tim 4:152 Pet 3:18 1 Tim. 4. to meditate on thoſe things he readeth, and heareth, that his profiting may appeare to all: and to grow in grace, and in the knowledge of our Lord and Saviour Ieſus Chriſt; admit that the Chriſtian Romans ſhould have learned no new thing by divers of Saint Pauls Sermons, yet this would not have excuſed their groſſe careleſneſſe; in caſe they had neglected their duty of hearing; for, inſtruction of ignorance is not the onelyonly end of hearing; there are many others; as, to glorifie God, p. 8to countenance the Miniſtry of his Word by their preſence, to encourage others to the diligent and conſtant hearing of the Word, by their example, who happily may more need inſtruction then themſelves; againe, that men may be put in mind of thoſe things which indeed they knew before, but either forgot, or made as little uſe of them, as if they had never knowne them: Laſtly, to perform all religious duties in a better manner, that they may for the future receive more comfort in their private devotions, and more benefit by the publick Miniſtry of the Ordinances of our bleſſed Lord and Maſter; theſe or the like conſiderations made the true beleeving Romans, as joyfull in obeying, as their Apoſtle was humble in deſiring; and although by grace they were both knowing and willing, yet the deadneſſe and dulneſſe of their natures; to the beſt things, made way for this powerfull and ſweet exhortation to rouſe and ſtir them up. I beſeech you; this Phraſe denotes two good qualities in Saint Paul, gentleneſſe, and earneſtneſſe, both to perſwade the willing ſoule; this was his conſtant courſe. I wil inſtance but in one,2 Cor. 10.1.2 Cor 10:1 2 Cor. 10. Now I Paul my ſelf beſeech you, by the meekneſſe and gentleneſſe of Chriſt; in theſe and the like paſſages Saint Paul is an example for the Reverend Aſſembly themſelves, and all other faithfull Diſpenſers of the ſacred myſteries of the Covenant of grace; gentleneſſe and meekneſſe are ſuch Load-ſtones that they draw, nay, pierce the hardeſt heart: ſo powerfull that they make a Rock drop tears; it is not the ſtorme of haile and rain that ratleth upon the tyles, and maketh ſuch a noyſe, but the ſtil kind ſhowre that ſinketh deepe into the earth. foreign We find by experience, that hee that maketh an inciſion in the body of a Patient, that hath tough and hard fleſh, putteth him to little or no paine at all; but if he mollifie the fleſh firſt, and then apply his ſharpe inſtrument, the party begins to be ſenſible, and ſhrinketh at it. p. 9It ſeeems Paul was well acquainted with this truth; therfore that hee might doe good upon his hearers; he firſt makes their hearts tender (I beſeech you) and then pricks it. Now that which makes the heart tender, is not heat of paſſion,Gal. 6.1.Gal 6:1 is not rage, is not the ſpirit of furie, but the ſpirit of meekneſſe. Doe not we ſee, that the ſoft drops of rain pierce the hardeſt ſtones, and the warme blood of a Goat, diſſolveth the Adamant, which the ſtrongeſt Axe cannot break: this faire and gentle meanes is laid downe by our Apoſtle, 1 Cor. 4. What will yee, ſhall I come unto you with a rod, or in love, 1 Cor. 4.21.1 Cor 4:21and the ſpirit of meekneſſe? as if he had ſaid, for my part conſider me in my ſelfe; I had rather come in love, and meekneſſe. Nature ſeemeth to preſcribe this method;Et afflatur omne priuſquam percutitur. Seneca, l. 1 de ira: which always ſendeth a flaſh of Lightning, before we heare a clap of thunder; and nothing is ſtrucke, which is not blaſted before; Art doth the like, Si fruſtra molliora ceſſerint, ferit venam: for Phyſicians firſt miniſter weake and gentle potions, and as the diſeaſe groweth; apply ſtronger medicines. Good Surgeons,Homer l. i: like Machaon in Homer foreign, firſt, lay plaſters and poulteſſes to wounds and ſwellings, and never launce or burne the part, till the ſore feſter, and other parts be in danger: thus, S. Paul ſhewed himſelf a skilfull Surgeon of ſoules: he knew deſperate remedies are never good, but when no other can be had; hee knew, that if the Romans were of a great ſpirit, and well given, they will not entertaine violent and compulſive remedies: if they be ill, cannot be amended by ſuch meanes,Plin. nat: Hiſt. lib. 3i c. 7. uno digito mobilis, idemſi toto corpore impellitur reſiſtens. viz. extreame courſes; wherefore, that he might gently and comfortably move them with his finger, whom peradventure he could not wag, if he ſhould put his whole body and ſtrength; wiſely applyeth himſelfe, after this manner. I beſeech you: which brings us to our ſecond particular, of our laſt generall, the Matter.

By the mercy of God. This is the matter, by which hee ſo humbly beſeecheth them; though we find by daily experience; p. 10that in God there are miſerationes multae, yet there is but one mercy, which is his eſſence, from whence iſſue motus miſerecordiae, divers motions and acts of that infinit mercy; as there is but one ſpirit, yet divers gifts and graces of that ſpirit, ſo there is but one mercy, yet from that one mercy flow divers motions and acts: this mercy in God is infinite; and happy is it for us, that it is ſo; miſery is infinite in us, we therefore ſtand in need of an infinite mercy; with this mercy Paul doth reaſon, that his earneſt deſire may bee effectuall; as if a another ſhould intreat her children by her wombe that bare them, and her paps that gave them ſuck: in like manner, Paul doth ſupplicate, I beſeech you by the mercy of God: Oh, my Chriſtian Brethren, then conſider, is God mercifull, and ſhall man bee cruell; is the Maſter meek and mild, and ſhall the ſervant Be fierce and furious; ſhall God give the Lambe in his Scurchion, and man the Lyon; if he who ruleth the Nations with a rod of iron, and breaketh them in pieces like a Potters veſſell, will not breake the bruſed reed, ſhall reeds break reeds: the ſenſible mercy which we daily receive from our Creator ſhould teach the creature (of what degree ſoever, whether in the Mount or in the Plaine) mercy and compaſſion; theſe are vertues which our Lord Jeſus himſelfe richly ſetteth forth with a title of Bleſſedneſſe over them, and a large promiſe of great poſſeſſions by them,Mat. 5.5.Matt 5:5 as Mat. 5. Bleſſed are the meeke for they ſhall inherit the earth: Bleſsed are the mercifull, Mat. 5.7.Matt 5:7for they ſhall obtaine mercy: theſe graces of meekneſſe and mercy, are not more acceptable in the ſight of God, than agreeable to the nature of man: witneſſe our moiſt eyes ready to ſhed teares upon any ſad accident, witneſſe our tender and relentings heart, apt to receive the leaſt impreſſion of griefe. Why, hath God given us ſoft hearts, but to melt into compaſſion? why moiſt eyes, but to ſhed teares, as well for the grievous affliction of others, p. 11as our owne ſinnes: what; ſhall not grace imprint that vertue in our ſelves, which nature hath expreſſed in the chiefe members of our bodies, and exemplified in the beſt creatures almoſt in every kind? if we examine,Num, 12.3. wee ſhall find, the meekeſt to be the beſt. Shall wee behold Moſes among the Iſraelites: we reade of God ſending this gratious teſtimony after him, that he was the beſt of men, becauſe the meekeſt in all the earth: Shall wee behold Chriſt among the people, we heare him, Matth. 11. ſaying,Mat. 11.2.9.Matt 11:2Matt 11:9 Learne of me that I am meeke and lowly in heart, and you ſhall find reſt to your ſoules. Shall we behold Paul among the Corinthians, the Galatians, and all others; we find him, deſiring all to put on the bowels of Compaſsion, Meekneſſe, Mercy, and naturall Affection, &c. ſo mercy and meekneſſe were Peters (I mean the Apoſtle) way, which he went, to reſtore his countrey men the Jewes: for though they had murthered his and our Lord and Maſter, and much injured his fellow ſervants the Apoſtles, yet he ſpeaketh to them as a Father, or a carefull Maſter, he telleth them indeed of their fault, but with much meekneſſe and mercy, for, he aggravateth it not, that he might not drive them to deſperate courſes, but excuſing it by their ignorance, he offereth them grace and pardon upon very eaſie termes, that grieving for their ſinnes of a deeper dye, they would looke upon him by faith whom they had pierced, and with wicked hands nailed to a tree: thus far wee ſee, that in reſpect of men, the meekeſt are the beſt:Act. 2.23.Acts 2:23 ſo of other creatures; I will inſtance but in a few, the Prophet doth make way for mee in the eight Pſalme,Pſal. 8.7.Ps 8:7 All ſheep and oxen; yea, and the beaſts of the field, &c. David ſpeaking of the Beaſts of the field, he inſtanceth in ſheep, and oxen, which all know to be, not only the meekeſt and mildeſt of all the reſt; but moſt profitable to man; therefore the beſt. The grand Philoſopher teſtifieth, that the Maſter Bee either hath no ſting at all, or never uſeth it: thus page missing p. 12alſo in reſpect of Beaſts, the tameſt and gentleſt are the beſt, inferior a fulminant, they are Lyons and Bears, that rore, yell, and teare. In the next place, ſhall we ſearch the Heavens; the upper Region of the ayre is alwayes calme and quiet, they are the lower Regions that are ſtormy; men of baſer and inferiour natures are boyſterous, tempeſtuous and abuſive. The ſuperiour Spheres and thoſe ſtars fixt in them,Planet. pro loco. move regularly and uniformly; they are the erratick and vagabond ſtars that wander from one Planet to another, and are without order; nay, there is an Antipathy between them, and Regularitie or Vniformity: Laſtly, let us looke above the Heavens; upon him qui regit ſidera, that diſtributes to the ſtars their ſeverall influence; and is the firſt mover of them all; He, even he himſelfe is ſlow in his proceedings againſt rebellious ſinners: for example, ſee Jericho; behold Adam and Eve, God was longer in deſtroying Jericho, then in creating the whole world. And when Adam and Eve had ſinned with a heigh hand, reaching the forbidden fruit, and eating it, it was the coole of the evening before the voice the Lord was heard in the Garden, and the voice that was heard, was of God Walking, not running. So true is that of Moſes, Exod. 34. God is mercifull, gracious, Exod. 34 67Exod 34:67abundant in goodneſſe and truth, keeping mercy for thouſands, forgiving iniquity, and tranſgreſsion, and ſinne. Are all theſe Attributes in God, and can man be content to be without them, nay, to have the contrary dwell within him; to be mercileſſe, ungracious, abundant in ungodlineſſe and falſhood, keeping malice for thouſands, forgiving no man, &c. nay, which yet cryeth lowdeſt in the eares of God and man; thinking himſelfe innocent, righteous, juſt and good? Oh, let no man (much lesſe ſuch) ſtand too much upon his owne innocencie and integrity,August. Confeſſ. l. i3. Vae laudabili vitae hominum, ſi remota miſericordia diſcutias eam, woe be to the commendable life of men, if it be ſearcht into without p. 13mercy, and ſcand exactly: the Cherubins themſelves continually looke towards the Mercy-ſeat; and if wee expect mercy at the hands of the God of meekneſſe, wee muſt meekly ſhew mercy: wherefore you (eſpecially you) whom God hath exalted above your fellowes; remember that, no vertues are ſo generally commended as meekneſſe, and mercy; true wiſdome conſiſts herein, witneſſe the ſpirit of God, Jam. 3. the wiſedome that is from above is firſt pure, then peaceable, gentle, and eaſie to be intreated, Jam. 3.17, 18.Jas 3:17Jas 3:18full of mercy and good fruits, and the fruit of righteouſneſſe is ſowne in peace of them that make peace: no fruit of the ſpirit, ſo ſweet and pleaſant as this: on the contrary, no fruit of the fleſh, ſo tart and bitter as jealouſie and wrath, which God curſeth by the mouth of Iacob, Gen. 49. Curſed be their anger, for it was fierce, and their rage for it was cruell; but on the other ſide, bleſſeth meekneſſe by the mouth of our Saviour,Gen. 49.7Gen 49:7 Mat. 5. Bleſſed are the meeke, for they ſhall inherit the earth:Mat. 5, 5Matt 5:5 when the earth was curſed, it brought forth thornes, and thiſtles, and briars, which are good for nothing, but to be burned: wherefore, as we deſire the bleſſing of God, let us take heed of thornes, and thiſtles, and bryars, they are fruits of a curſed earth: heare the counſell of Saint Iames. Iam: 1.21Let no root of bitterneſſe remaine in you, that yee may receive with meekneſſe the ingrafted word, which is able to ſave your ſoules; our roots of bitterneſſe are like ſo many Serpents, full of poyſon: and of all, wrath is the moſt fiery, which will ſet all in a combuſtion, if it be not quenched by the infuſion of divine graces, eſpecially the graces of meekneſſe and mercy. Aristotle briefly defineth it foreign, the bridle of wrath; which becauſe it is a paſſion of all other moſt headſtrong, it requireth both a ſtrong curbe, and a skilfull Rider, how to prevent the occaſion of quarrels, and ſtop the paſſages of wrongs, to nip the ſeeds of diſcords; this is a worke for grace and wiſdome both, becauſe if anger take root, like p. 14an inveterate diſeaſe, it will hardly be cured: Seneca ſtrikes the ſame note, though on a different ſtring, in premis finibus hoſt is arcendus est; nam cum portis ſe intulit, modum ae captivis non capit, above all things, ſaith he, keepe the enemy from entring the Citie, for if he once thruſt his head into the gate, hee will give thee the Law, and not take it from thee. Certainely, the bone was never well ſet, that eaſily ſlips out of joynt; a man full of juyce and ſap of grace is like greene wood, which is long before it be kindled; mercy is not haſty, is not violent; it breaks no bones: yet there are ſome, who like beſt a reſolute Chirurgion, who be the patient never ſo impatient, will doe his duty, and quickly put him out of his paine; though in the meane time, he putteth the party to moſt intolerable torture: but, give me a tender hearted Chirurgion, who being to ſet an arme or a legge that is out of joynt, handleth it ſo gently, that the patient ſcant feeleth when the bone falleth in. Thus Nathan the Prophet handled King David, 2 Sam. 12 3, 4, 5, 6, 7.2 Sam 12:32 Sam 12:42 Sam 12:52 Sam 12:62 Sam 12:7and by telling him firſt a Parable of a poorman that had but one lamb, &c. afterwards applying it unexpectedly to the King himſelfe ere he was aware, ſet not his body, but his ſoule in joynt. Conſider a little the rule laid downe by the Prophet Micah 6. Hee ſheweth thee O man, what is good, and what the Lord requireth of thee, Eccl. 7, 16Eccl 7:16to doe juſtice, and to love mercy. Solomon hath a ſaying appliable hereunto. Bee not juſt overmuch, cut not too deepe, nor launce too farre? Ne excedat medicina modum. It is better to leave ſome fleſh a little tainted, then to cut away any that is found. It is more agreeable to Gods proceedings to ſave a whole Citie for ten righteous mens ſake, then after the manner of Romans, when there was a mutiny in the Campe to pay the tythe of Juſtice, by executing every tenth man through the whole Army. I am not againſt the cutting off a rotten Member to preſerve the whole Body: when the onelyonly means to ſave p. 15the pure blood about the heart, is to let out ſome of the corrupt blood in other parts, he is a cruell Phyſician that will not pricke a veine. I am not, for an equality between the Conquerour, and conquer'd; yet, I am for mercy.Caſſ. ex Jun. Grat. not. in Tac: Principi non minus turpia multa ſupplicia, quam medico funera. It is as great ſhame for a Magiſtrate, as for a Phyſician, to have many dye under his hand. Let the clap fright all, and the thunder-bolt ſtrike but a few, viz. the fatteſt of the Beaſts for ſacrifice? make the chiefe Authors and Ringleaders a ſinne-offering for the reſt, and an example to all.Saluſt. in conjur: Cati…. Quintus Curtius degeſt: Sir Thomas Fairfax. Some that have accurately obſerved his demeanour, attribute his miraculous victories to nothing more then his extraordinary and admirable devotion. Senec. lib. 1 de Clem. Rom. 12.15.Rom 12:15 This moderation Tully uſed in the repreſſing of Catalines Conſpiracy; this moderation victorious Alexander uſed in puniſhing the rebellion of Articinae: this moderation Scipio uſed in diſciplinating his Army: ſo, the religious and fortunate Commander of our Parliament Army, (who like Lightning in a moment hath appeared from one part of our Kingdome to the other, and nothing was able to withſtand him) hath uſed this holy and ſweet moderation, not onelyonly with his owne, but with the adverſe party: the very enemy call him friend; as if they had all read that divine ſentence of Seneca, Divina potentia eſt gregatim, ac publice ſervare, multos occidere, et indiſcretos, incendij & ruinae potentia eſt, to kill men pell mell, and murder multitudes together; is like rather a ruine of a Houſe, or the devouring of a common fire, then a moderate execution of Juſtice: But on the contrary, to ſave whole multitudes of men, and that together from death and deſtruction, is an eminent worke of divine power: hereunto accordeth that ſaying of Saint Paul, Rom. 12. Weepe with them that weepe, put on the bowels of mercy, kindneſſe and meekneſse. The ſound Chriſtian is not like the iron inſtruments of Chirurgions, that have no ſenſe at all of the intolerable paine which they cauſe in the part pricked or launced; But like Zeleuchus, who put out one eye of his owne, when hee ſentenced his ſon according p. 16to the Law to loſe both his eyes: ſee this compaſſion in God himſelfe; if God, who is void of all paſſion, is yet full of compaſſion, ſo full, that hee doth never pronounce the dreadfull ſentence of deſtruction againſt any Perſon, or Perſons, without great regret, and ſeeming reluctation, as Hoſ. 11.Hoſ. 11:8:Hos 11:8 How ſhall I give thee up O Ephraim? how ſhall I deliver thee O Iſrael? how ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? my heart is turned within me, my repentings are kindled together? I will not execute the fierceneſſe of my anger;—For I am God, and not man, &c. Now this God of all, that is ſo full of regret and reluctation, ſo full of compaſſion and mercy unto all; ſhould teach us all to bee compaſſionate, and mercifull; Let us never looke, that God will have mercy on us in Heaven, if we have not compaſſion on him here, calling for food, in his almoſt ſtarved; ſighing for houſe and home, in his baniſhed; groaning for eaſe in his burthened; mourning for liberty, in his impriſoned; crying for pity, in his grievouſly afflicted and tortured Members. So wee paſſe from the firſt generall part of the Apoſtles meeke and earneſt exhortation (I beſeech you therefore, Brethren, by the mercy of God) unto the ſecond generall part. That yee preſent your bodies a living ſacrifice, holy, acceptable to God, which is your reaſonable ſervice.

In this laſt part of the verſe, Saint Paul doth deliver the matter of his earneſt exhortation; which is to this effect: that the Romans to whom hee writes ſhould conſecrate themſelves wholly to the worſhip and ſervice of God; that they would ſhew themſelves obedient unto his commandements, reſigne up all unto his wil, though never ſo adverſe to their owne wils. In theſe words, we will handle divers parts in particular.

p. 171. Act. Preſent.

2. Perſons preſenting. Yee.

3. Object. Bodies. Your bodies.

4. Manner of the Preſentation, as a ſacrifice,

5. Properties of the ſacrifice: 1 living; 2 holy. 3 acceptable; 4 reaſonable ſervice.

Firſt, the Act, preſent. Some render the word Officer; Part: 1: if wee take the word ſo, wee muſt conſider, how; for,Heb. 5. …Heb 5 there is a two-fold Offering, the one of gifts, the other of ſacrifices: if the word Offer, which is rendred by ſome, may ſtand; we are not in this place to underſtand gifts, but ſacrifices. But (in my judgement) preſent is a moſt proper and convenient word, if taken aright; that is, ſo preſent, as to bee offered in ſacrifice; for, the ſacrifices were firſt preſented at the doore of the Tabernacle; and then offered up: ſo, wee muſt firſt preſent a knock at the doore of the Tabernacle, ere that our hearts can be offered up; indeed, in what place ſoever wee ſeeke God, we ſhall be ſure to find him to our comfort and protection; for God is Omni-preſent in all places to be found of them that ſeeke him faithfully, as in the Pſal. 139. Thou art about my bed, Pſal. 13…:1.Ps 13:1and about my paths, and ſpieſt out all my wayes: yet there is a particular place appointed, more eſpecially for Chriſtians to preſent and offer themſelves before the Lord; and that is his Sanctuary or houſe of prayer, the Church of God;Deut. 12.…Deut 12 as wee reade Deut. 12. in that place which the Lord your God ſhall chuſe to put his name in, in that his habitation ſhall yee ſeeke him: all ſides grant, that, this is an expreſſe Law, requiring Chriſtians to ſeeke the Lord; and that there is a proper and peculiar place intimated by the words: but the difference is onelyonly concerning the Law; ſome would have it meerly judiciall and ceremoniall; and ſo, bound the Jew p. 18only for a time to ſeeke the Lord in his Sanctuary, ſed quia non legimus non credimus: becauſe we find no ſuch thing in the Scripture we beleeve it not: we are ſo farre from finding it there, that before, in, and ſince the Primitive Church, it hath by all ſound and faithfull Chriſtians been imbraced as an expreſſe Law, morall and perpetuall, binding the Chriſtian for ever, to preſent and offer himſelfe before his God in the houſe of prayer, being the place of his more eſpeciall dwelling: in a word, they that refuſe to come thither, may as juſtly be termed profane perſons, as ever Eſau was; who becauſe he was procul a fano, far from the Sanctuary,Prov. 8.33Prov 8:33 therefore, farre from Gods protection, Prov. 8. If bleſſed is the man that heareth him, watching daily at his gates and giving attendance at the poſts of his doors: then curſed is the man that heareth him not, daily watching at his gates, and giving attendance at the poſts of his doores: but thoſe that will not watch his gates,Prov. 9.5.Prov 9:5 nor attend his doors; Solomon gives them this counſell, Prov. 9. forſake your way, yee fooliſh, and yee ſhall live, and walke in the way of underſtanding: So I Part: 2 paſſe from the Act preſent, unto the Perſons preſenting, Yee.

Yee. The perſons preſenting, are not onelyonly the Romans, but all true beleevers in all places, and ages; for though the Epiſtle be intituled to the Romans, it will not therefore follow, that it concernes us not: for whatſoever things were written before time,Jam. 2.12.Jas 2:12 were written for our inſtruction: hence it is that Saint James ſaith, ſo ſpeake yee, and ſo doe, as they that ſhall be judged by the Law of Liberty: that is, he will proceed according to his Word written.

Wherefore, let us be circumſpect, and labour that our ſpeeches and actions may be ſuch,Rom. 2.16Rom 2:16 that they may be agreeable to the Goſpel. God (ſaith the Apoſtle) ſhall judge the ſecrets of all men in that, according to my Goſpel: there is not a word that Chriſt ſpeaks, but it ſhall judge▪ Let us therefore pray, that the Lord would ſet a watch before our p. 19tongue, and before our Actions; forasmuch as he ſpeaks not in vaine, that is judge that ſpeaks, ſaith Solomon, Prov. 13:13▪Prov 13:13Prov. 13. He that deſpiſeth the commandement ſhall periſh: that is when God hath revealed his will in matter of duty, for the direction of life (for that he cals the commandement there) now if a man come to deſpiſe this, he ſhall certainly periſh, ſaith Solomon.

If any demand, when doth a man deſpiſe the comandement.Object.

When a man accounts a thing as nothing,Anſw. we ſay he doth deſpiſe it; as foreign deſpiſe not propheſying: the word is account it not a thing of nothing; account it not a ſlight matter; therefore when in ſpirituall things a man accounts the Law of God below it ſelfe, that is, when hee maketh it not the chiefe direction of his life, then hee accounts it as a thing of nothing, and deſpiſeth the Law, which is praeludium perditionis, the preſage of periſhing. But theſe things I am compelled to leave to your meditations, having ſundry other points to handle. I fall upon the next, the Object.

Your Bodies. In time of the Law, it was not your owne Part: 3 bodies, but the bodies of others, (i) the legall ſacrifices were of cattell, of ſheepe, of birds, but now ſince Chriſt, in time of the Goſpel, not the bodies of Beaſts, or any other, but our bodies muſt be preſented. Aske me, what is meant by bodies. The mortifying of our luſts, and riſing againe to newneſſe of life. By Body is not meant the body only,Synecdoche. Ezek. 18.4.Ezek 18:4 but the whole man, body and ſoul; ſo that a part is onelyonly put for the whole. We reade the like of the ſoul, Ezeck. 18. The ſoul that ſins ſhal dye: that is, body and ſoul; ſo then, in one word, by Bodies, is meant our ſelvs bodies and ſouls, and al the parts and faculties thereof, eſpecially of the ſoul and her faculties.Eſay 36.8, 9.Isa 36:8Isa 36:9 Firſt of the ſoul, according to that of the Prophet, With my ſoul have I deſired thee in the night: yea, With my ſpirit within me will I ſeek thee early. God is that which ſhould be printed in the heart of a Chriſtian man: God and the name of God, p. 20ſhould be that upon which the affections of the whole ſoule ought to be fixed: our place and ſeate in this world is (as it were) between earth and heaven; heaven above us, earth beneath us; now the queſtion is, which way our heart looketh; it may bee downe-wards to Iericho, to the earth, and the vanities thereof; and ſo we ſhall runne a courſe of ruine and deſtruction: it may be towards Ieruſalem, to Heaven, and heavenly ſolidities; and ſo wee ſhall run the courſe of peace and ſalvation. Wherefore it is God (we ſee) that our ſoules ſhould breath after; nay, our God hath made us for himſelfe, and our ſoules, of themſelves, are reſtleſſe till they returne to their God. The ſoule is then in its perfection, when it may truly be compared to a Circle: A Circle is ſaid to be a moſt perfect figure; for this reaſon, becauſe the Line that beginneth in one point, goeth round, till it returne into the ſame: ſo, the ſoule of man, is then in its greateſt perfection, when it returneth to his beginning, to his God? reflecting it ſelfe altogether backe againe upon his Maker; till then the ſoule is in no quiet at all. This the good man knows, that there is no more reſt for the ſoul out of God, then there is for a ſtone in the Ayre: hang but a ſtone in the ayre, and doe but remove that that holds it there, and it will never reſt, till it come to the earth: ſo it is with the ſoule of man, try it all fortunes, and ſtates, and conditions in the world, and it will reſt in nothing, till it come to its center, his God: to this purpoſe, the father and the ſonne are fit examples:Pſal. 144 12, 13, 14:Ps 144:12Ps 144:13Ps 144:14 firſt David, Pſal. 144. having prayed for many temporall bleſſings in the behalfe of his people; that their ſonnes might be tall and valiant; their daughters amiable and faire; their oxen ſtrong and laborious; their ſheepe fruitfull; that there might be no invaſion by forraine enemies, nor any lamentation in their ſtreets;… at length windeth up all with this concluſion: Bleſſed are the people in ſuch a caſe, no more, but bleſſed are p. 21the people in ſuch a caſe; when his ſoule enjoyed all that it could deſire, it was ſtill reſtleſſe; therefore in the laſt part of the 15. verſe, hee comes upon the necke of his concluſion, with words of correction, correcting his former ſpeech, and revoking his words, as if hee had ſpoken otherwiſe then well. Yea rather (ſaith he) Bleſſed are the people that have the Lord for their God: Now, not till now, his ſpirit is at reſt, his ſoule being fixed upon the Lord his God. So Solomon, when he beheld all the workes of his hands, and the delights of his life, paſſed this cenſure upon them;Eccleſ. 1.6Eccl 1:6 Eccleſ. 1. Vanitie of vanitie, all is vanitie, and worſe too, vexation of ſpirit: in the end, the good ſpirit ſummes up all, Feare God, and keepe his commandements. Now, when his ſoule is ſetled upon his God and his Commandements, it is at peace and reſt. So then, as we ſaid before, let the ſoule be tryed in all the fortunes and conditions in the world, and it will reſt in nothing, till it come to its God. God then, is the object, upon which our ſoules ſhould be ſet; wee ſhould alwayes have an eye to God; labouring to approve our ſelves to him, that our ſoules may reſt with him; that wee may enjoy the light of his countenance here, and the fulneſſe, and brightneſſe of his glory hereafter: thus, by bodies is meant, bodies and ſoules; eſpecially, as we have heard, the ſoule. Now, not only the ſoul in general is meant; but alſo, all the parts and faculties thereof in particular.

Wherefore, if any demand here alſo, what are the parts,Object. and faculties of the ſoule; that they may know how to preſent them to God.

Though there are many, I can mention but a few:Anſw. time would fayle me, to ſpeake of many.

Firſt, there is the Act of the underſtanding, the intellectuall part, viz. the Remembrance, our remembrance is a Facultie i facultie of the ſoule, which ought to be had in holy uſe, and great eſteeme; it was ſo with the Prophet Eſay, as I p. 22ſhewed before, Eſay 26. Our remembrance is towards thy name: Verſe 8.This Chapter is a ſweet ſong of the Prophet concerning the reſtauration of the Jewes, and in this verſe Eſaiah maketh a good uſe of the act of his underſtanding, of his remembrance, that noble facultie of his gracious ſoule; ſaying, our remembrance is towards thy name. Eſay ought to be looked on by us, as an example of our imitation: and though wee can never over-take him, yet we ought to follow after him; this ſhould bee one thing, which a Chriſtian ſhould take ſpeciall care of, that our memories ſhould not be like ſives, to let out the cleare water, and to returne the graines and the dregs; wee ſhould not have that treaſury to preſerve rubbiſh, but to keepe and preſerve our Jewels: Remember Mary, ſhee treaſured up thoſe things ſhe heard in her heart: wherefore? doubtleſſe for theſe reaſons, that ſhe might lay up the remembrance of God there, that ſhe might be alwayes thinking upon God, that ſhe might be breathing out prayers to him, and prayſes of him, in returne of his mercy: take notice of Solomons adviſe, Remember thy Creator (ſaith he) in the days of youth: that is, begin betimes, hold on, and never be weary of this; therefore this ſhould be a thing, that wee ſhould often inure our ſelves unto, not to put the thoughts of God from us, or to thinke they are too ſad and ſerious, and ſo to account them as unwelcome gueſts; but we ſhould rather often bathe our ſelves in theſe ſweet thoughts; in meditation and remembrance of God: this is one part, and facultie of the ſoule.

Facultie 2 There is an act of the will and affection, viz. Deſire, which is an other part and faculty of the ſoule. A true deſire, is one of the ſweeteſt acts of the affection; we heard before of Eſay, and the Jews; the deſire of our ſoule (ſay they) is toward thee: this was in one part their Chriſtian Badge, by which their God knew them, and loved them, and paſt by doubtleſſe many faylings, and infirmities which were incident p. 23to them. The life of Eſay, and theſe Jewes is a perfect ſamplar of many vertues, which the ſpirit of God hath pricked out for us to imitate and follow; that our deſires might be always breathing out, & flaming up towards heaven, that in caſe we cannot obtain a full perfection in grace, and heavenly vertues; yet, whatſoever we come ſhort in otherwiſe, to make it up in abundant deſires, longing deſires, ardent deſires; in any caſe, not to come ſhort of that; which will make an excellent and comfortable ſupyly, for much want, defect, and imperfection; this facultie of the ſoule, Deſire, is an Argument of a gracious heart; deſire is that (if there be truth in it, be it in the loweſt degree of it) which is an evidence of ſpirituall life: we muſt know, there cannot be truth of grace, where there are not unfaigned & hearty deſires towards God: deſires to approve our ſelves to him, deſires to walke with him in our whole courſe, deſires to be defective in nothing: againe, the deſire of God is that, that maketh ſome union with God. It is impoſſible for the heart to love God, or to love grace, except it deſire God, and deſire grace: for deſire is nothing but a configuration of love: it muſt needs be therfore that where there are deſires towards God, and deſires of grace, there is ſomewhat of God formed in that perſon, there is ſomewhat of grace begun: this is a ſecond part and faculty of the ſoule, which Chriſtians ſhould take ſpeciall care to cheriſh, and willingly practiſe.

There is endeavour, conſtant endeavour, which is another Facultie 3 part and facultie of the ſoule: the good people in that 26 of Eſay, cry out, Our ſoule hath deſired thee in the night, and our ſpirit alſo ſhall ſeeke thee early: the ſoule of a good man, of every good man, deſires God in the Evening, and his ſpirit will ſeeke him early in the morning. Solomon gives the reaſon, Pro. 27. Who can tell what a day will bring forth? it may be albus, maybe at er dies, it may be a white, a happy, a comfortable day: may be a blacke, a diſmall, a dolefull day: ſo, p. 24who can tell, what a night may bring forth, whether judgement, or mercy; whether good, or bad events; therefore to prevent the worſe, tis good to make ſure worke for our owne ſafety, namely that our ſoule deſire him in evening, and that our ſpirit ſeeke him early, and then come what will come, all ſhall bee for the beſt, God will turne it all to good,Rom. 8.28Rom 8:28 Omnia cooperantur, &c. Rom. 8.all things worke together for good to them that love God. Now, when the Jewes ſay, our ſoule ſhall ſeeke thee in the Evening, and our ſpirit ſhall deſire thee early: theſe words Evening and Early doe expreſſe not onelyonly Deſire, but Endeavour: which ſheweth, that the one is not to goe without the other, our deſires muſt be joyned with enquiries and endeavours, ſearching after God, to ſee if wee may by any meanes find him out, that wee may know what is the way of his good-will, and pleaſure: whether wee are in the way of life, whether wee are effectually called, whether wee are in the ſtate of grace, whether we have any part in the promiſes of ſalvation: except there are continuall endeavours, the ſuſpicion is too palpable, that the deſires are ineffectuall deſires, and empty deſires, and not thoſe that argue any life and truth of grace; but when our deſires are joyned with theſe beſtirrings of the ſoule, to ſeeke after Gods to ſearch him out in his Word, and his Ordinances, to find his ſteps and his goings, and ſo to walke with God, maintaining a holy communion with him, that is a ſweet act of grace, and an evident ratification of the truth of it: ſo then, thoſe that deſire to preſent their bodies to the God of Mercy, know not only what to doe, but what is meant by Bodies, viz. bodies and ſoules, together with all the parts and faculties thereof, eſpecially of the ſoule, and her faculties: as yet, wee cannot take our leave of this particular part. Becauſe it may bee juſtly demanded, Why did Saint Paul exhort the Romans to preſent their Bodies, and not their ſoules, the nobler part.

p. 25Anſw. Becauſe the Body is an inſtrument of the Soule, in the outward worſhip and ſervice of God, and becauſe the affections of the heart, are manifeſted by the body.

2. Becauſe Chriſtian People ſhould know, that, that God which hath made both (i.) body and ſoule; doth require the faculties of both to ſerve and worſhip him. Yet, with what penuriouſneſſe, penuriouſneſſe of devotion, penuriouſneſſe of reverence doe many Bodies meet him, in his Sanctuarie, the place of Gods worſhip and publike ſervice; Deus ſtetit, ſaith David, Pſal. 82. God ſtandeth in the Congregation; doth God ſtand there, and wilt thou ſit, ſit,Pſal. 82.1.Ps 82:1 and never kneele? I would ſpeake ſo, as the World ſhould not know, whom I meane; yet ſo, as that they whom it concernes, might know I meane them; I would ſpeake; for I muſt ſay, that there come ſome Perſons to the Houſe of prayer, and Perſons of example to many that come with them, of whom, no man ever ſaw maſter or ſervant kneele at any part of divine Service. David had ſuch a zeale to Gods ſervice, as that, he was content to be thought a foole, for his humility towards the Arke. St. Paul was content to be thought mad, for his humility to the Goſpell.Act. 26.24. Io. 10.30. Mar. 3.21.Acts 26:24John 10:30Mark 3:21 So was our bleſſed Saviour himſelfe, not onelyonly by his enemies, but by his owne friends and kinsfolke. Indeed Tehillim, which is the name of the Pſalmes, and of all cheerfull and hearty ſervice of God, is Halal, and Halal is inſanire, to fall mad; And, if humilitie in the ſervice of God here, be madneſſe, I would more of us were more out of our wits, then we are; St. Hieroms rule is not onelyonly frequenter or andum, to come often to prayers, but flexo corpore crandum, to declare an inward humiliation by an outward: miſtake me not (I beſeech you) I ſpeake not this, as if I ſtood for bowing at Altars, ſtockes, and ſtones, or for complementing with the name of Ieſus, &c. the reliques of Baal; as, I am not for theſe; ſo, neither am I, for the proud and unmanerly p. 26poſtures of ignorance, fraud, and weakeneſſe, &c. the fragments of Beli-iagnal. As our comming to Church is a teſtification, a profeſſion of our Religion, to teſtifie our fall in Adam; ſo, this part of our Text now in hand, doth appoint us to fall upon our knees, preſent your bodies, worſhip God with them, genuflexio eſt peccatorum, kneeling is the ſinners poſture; if thou come hither in the quality of a ſinner, (and if thou doe not ſo, what doeſt thou here, the whole need not the Phyſitian,) put thy ſelfe into the poſture of a ſinner, kneele; the man after Gods owne heart, did delight in it; and therefore, the more, becauſe it was a note of humility. Let us come hither (ſaith the Kingly Prophet) Let us be here; what to doe; Let us come and worſhip; how, will not the heart ſerve? No, Let us fall downe and kneele before the Lord our Maker. The inward affection of humility, was rooted in the heart of this good and godly man, yet, that is not enough, hee is not content, nor quiet in ſoule, till his inward humiliation be declared by an outward, the like we read, of our Saviour, touching repentance; Mat. 3.8.Mat. 3.8.Matt 3:8 Repent, and doe workes meet for repentance, as if he ſhould ſay, Let repentance, which is an inward affection of the heart be declared outwardly, manifeſted, and made appeare by ſome worke (i.) by ſome outward teſtimony meet for ſuch an affection in the heart. In like manner, though humility be a bleſſed affection of the ſoule; yet, is it to be declared by the body. Humilia…ion is the beginning of ſanctification; and as without ſanctification (which is holineſſe) no man ſhall ſee God; though (like the moſt diligent Chriſtian) he pore whole nights upon the Bible; ſo without humility, no man ſhall heare God ſpeake to his Soule; though (with the beſt of men) hee heare many Sermons every day. As many therefore as deſire, that God ſhould improve, and advance their ſanctification, to the beſt perfection; Let them pray for humility in their ſoules, p. 27practiſe it with their bodies, that their God that hath made both, may be glorified by both, which conſtitues our third part, the Object, Your bodies: the fourth is the manner of the preſentation.

A Sacrifice. Sacrifices are either legall, or evangelicall, a Part: 4th. legall ſacrifice is a holy action inſtituted by God, wherein ſome irrationall creature was offered, by the killing and offering whereof, Gods will, and ſoveraignty, and mans thankfull obedience was ſhewed. In this place, St. Paul doth not intend any legall ſacrifice, but onelyonly that ſacrifice which is evangelicall; and that, is alwayes of grace; either univerſally, or particularly; firſt, univerſally, ſo is onelyonly the ſacrifice of Chriſt, Who is the Lambe of God that taketh away the ſinnes of the World. Secondly, the ſacrifice evangelicall of grace particularly; is a framing, and faſhioning to good workes, which are called ſacrifices, Heb. 13. And ſo, Sacrificium, is ſacrum factum, an holy act done by faith, whereby we mortifie ſinne, and walke in newneſſe of Life; for the ſacrifices of the old Law, were ſhadowes, not onelyonly of the body, which was Chriſts ſacrifice on the Croſſe; but alſo types of our ſpirituall ſacrifices; as thus, there were meat-offrings, which were a type, of our Almes-deeds: there were drinke-offerings; which were a type, of our penitent teares: there were peace-offerings; which were a type of our praiſe and thankesgivings: there were heave-Offerings; which were a type of our heavenly deſires and affections: and there was the whole burnt-Offering; which was a type, of Martyrdome for the teſtimony of the Goſpell of Jeſus Chriſt: thus then, we ſee, that the ſacrifices of the old Law were ſhadowes not onelyonly of the body, which was Chriſts ſacrifice on the croſſe; but alſo types of our ſpirituall ſacrifices, which we are to preſent to God; Aske me how they are to be preſented. Some are to be preſented with ſalt, and ſome with ſalt and fire, according as the ſacrifice ſhall bee, p. 28in ſome ſacrifices of the old Law, wee find that there was fleſh in ſome wine, in ſome oyle, in ſome meale; but in all, and with all ſalt was offered, ſo all ſpirituall ſacrifices (if we will they ſhall be ſacrifices of righteouſneſſe) muſt have in them ſalt,1. Exam. gener. (i.) diſcretion: among many examples, we can but examine (the time failing) but one or two. Firſt, if a man be called to ſuffer; hee is in the firſt place to conſider, for what hee ſuffereth; for all are not Bleſſed as Martyrs, that ſuffer; only thoſe that ſuffer according to our Saviours direction, for righteouſneſſe. Bleſſed, indeed moſt bleſſed are they that are perſecuted for righteouſneſſe-ſake, not thoſe that are executed as Malefactors; for Murder, Felony, Blaſphemy, Schiſme, Obſtinacy or Fancy; none dyeth a Martyr, but hee who dyeth for the faith, by which the juſt liveth. If a Jew be ſcourged to death, for the abrogated rites of the ceremoniall Law: or a Jeſuited Papiſt hanged, drawne and quartered, according to the penall ſtatutes of this Kingdome, for treaſon againſt the State, in the Popes quarrell: or if an Anabaptiſt be burnt to aſhes, for his fanaticall and fantaſticall revelations; hee is the Popes or his owne ſacrifice, hee dyeth the Popes, or his owne Martyr, not Chriſts: becauſe, it was without ſalt, being ſo, it muſt be unſavoury (i.) lame and maimed, ſuch as God doth utterly reject, and finally diſpiſe.

2. Exam. There is a ſacrifice of the inward man, of the heart; this ſacrifice is to be ſeaſoned, not onelyonly with ſalt, but with fire (i.) uncorruption: Now, this ſacrifice of the heart, is two-fold; either contrite, or divided; the divided heart, is a ſacrifice moſt abominable; cor diviſum a heart parted, and divided within it ſelfe God cannot abide, I will give you an inſtance; it is ſaid of Saul in the 1. Sam. 28.6. that hee tryed ail wayes to ſeeke the Lord, and the Lord would not be found of him, nor anſwer him, neither by dreames, nor by urim, nor by Prophets: how comes p. 29this to paſſe? the Anſwer is eaſie, Saul preſented a ſacrifice without fire, hee had a cloven heart, and then, non videtur fieri quod non legitimè fit, that which is not done rightly and ſincerely as it ought to be done, is counted as not done in the ſight of God; Sauls ſeeking of God is counted as no ſeeking, becauſe it was not in ſincerity, but in hypocriſie, his ſacrifice was full of corruption; like that of Agag, and the Amalakites cattell; pretending devotion, when he did it for gaine; wherefore the Lord diſpiſed the ſacrifice, and hewed the ſacrificer in peeces; a moſt juſt reward, for all thoſe, that ſerve the Lord for their owne ends, (to be carnally minded in ſpirituall affaires, is foreign (as the Apoſtle ſpeakes) an affection of diſhonour, and doth diſcover a kind of baſeneſſe in Gods ſervants, to ſeeke him onelyonly for their owne ends.) We may ſee the like in another kind,2. Reg 17.32.33.2 Kgs 17:322 Kgs 17:33 2. Kin. 17. it is ſaid of the Samaritan Aſſyrians that mongrell brood, That they feared the Lord, and ſerved their owne Gods alſo, and the next verſe ſaith; they feared not the Lord at all. How, can theſe things hold, viz. feare, and not feare? Anſw. they preſented a ſacrifice without fire, their hearts were parted within them, and therefore their feare of God is counted as no feare of God, becauſe it is no ſincere feare of the Lord, had they truly feared God, they ſhould never have need to feare their owne Idols; for hee that truly feareth God, hath this Bleſsing, that he ſhall need feare nothing elſe but God in this ſervice of God; as contrarily, he that feares not God hath this Curſe, that God will give him ſuch a trembling heart, that he ſhall feare every thing, but God; as thoſe people did: wherefore, God (as with Saul) hated their ſacrifice, and the ſacrificers he made a ſubject of his wrath, fuell of his fiery indignation, till that they were conſumed to aſhes; hence, we find, that God cannot abide cor diviſum, a cloven heart, a heart parted and divided within it ſelfe. But, The other ſacrifice, viz. the contrite heart, this p. 30is as amiable, as the other was abominable. God dearly loves cor contritum, a broken heart, a heart rent and torne with griefe, and ſorrow for ſinne, he who is diſpleaſed with himſelfe, becauſe hee hath diſpleaſed his gracious God; hee whoſe ſpirit grieveth, becauſe he hath grieved Gods holy ſpirit; hee who becauſe hee hath done that which God abhorreth, abhorreth himſelfe in duſt and aſhes; hee who when God hath chaſtned him for his ſinnes, kiſſeth his heavenly Fathers rod, and acknowledgeth that he deſerveth farre ſmarter blowes then thoſe which he yet feeles; he who goeth mourning all the day long, and will never be at peace with himſelfe, till he hath made his peace with his maker; hee who alwayes feeling the weight of his ſinnes, ſigheth and groaneth under them, and never ceaſeth to offer up prayers and ſupplications foreign, with ſtrong cryes and teares unto God, Heb. 5.Heb 5till he be caſed of them. Are we ſuch ſacrifices ſeaſoned with this fire of uncorruption and contrition, are we ſuch contrite ſinners? Alas, Alas: we, often inſtead of denying ungodlineſſe and worldly luſts, have with Peter, denyed our Maſter; oh, but doe wee weepe bitterly with him, and (as he) whenſoever he heard the Cock crow after the denyall of his Maſter, fell on weeping afreſh; ſo, doe the Wounds of our Conſciences bleed afreſh at the ſight of every object, and hearing of every ſound, which puts us in mind of our crimſon ſinnes? Oh remember, how that we have polluted our beds with David; but doe we cleanſe them as he did? doe we make our couches to ſwim with tears of repentance? wee halve entertained with Mary-Magdalen many foule ſinnes, like ſo many uncleane ſpirits; but have we broken a box of pretious oyntment upon Chriſts head, or kneeled downe and waſhed his feete with our teares? if we have done ſo, then, we are ſacrifices rightly ſeaſoned, then, we are contrite ſinners indeed; when our hearts are rent and torne with griefe for ſinne, with remorſe for iniquity; p. 31God then beholds us with his pure eyes; this, is comfort, great comfort: becauſe, God never caſteth his eye upon any, but he ſetteth his affection upon him: and he never fetteth affection upon any without an intention of bleſſing him, ſo then the Chriſtian man, whoſe heart is broken, whoſe heart is rent and torne for tranſgreſſion, is the onelyonly happy, the onelyonly Bleſſed man; true, hee is ſo, if his ſacrifice of uncorruption and contrition, be alſo ſeaſoned with diſcretion; for a broken ſpirit and contrite heart, is a ſacrifice neceſſarily wanting the ſalt of diſcretion: for, even godly ſorrow muſt not exceed; the Rivers of Paradiſe muſt be kept within their bankes; A man may prick his heart for his ſinne, nay wound it, but hee muſt not kill it; hee may dive deepe into the waters of Mara, but not ſtay ſo long under water till hee be drowned: hee that hath grievouſly wronged Gods juſtice by preſumption, let him take heed that he doe not more wrong his mercy by deſperation; his finnes be but finite, but Gods mercy, and Chriſts merits are infinite, which brings us to our laſt part, the Properties of the ſacrifice.

Living. A Sacrifice may be ſaid to be living two-wayes;1. proper. Firſt, in regard of a naturall life, and ſo our bodies may be called living ſacrifices in oppoſition to the ſacrifices of the Law, where the Beaſts were to be killed. Secondly, in regard of a ſpirituall life, and the grace of regeneration, in oppoſition to the ſinfull eſtate of wicked men,Eph. 2.1.Eph 2:1 which is an eſtate of death, Ephe. 2, 1. in the laſt ſenſe our Bodies muſt be a ſacrifice Living. So then, the ſpirit of God by St. Paul doth require all beleevers to preſent their Bodies a Living ſacrifice.

Object. If it be demanded, what is meant by a Living ſacrifice, or how ſhall wee know when the ſacrifice is Living.

Anſw. By the ſpeciall effects and fruits hereof, the motions p. 32and workings of the ſoule, will be, 1, inward, 2. ſincere, 3. Vniverſall.

1. Effect. Inward. That Body that is a living ſacrifice; his ſoule will be carried moſt inwardly: the inward motions and actions of the ſpirit will be toward God; it is the inward working that teſtifieth the truth of this Propertie. All outward actions of ſeeking towards God, they are all ſuch as may be counterfeited, a Hypocrite may act them all; there is no outward action in the world that belongeth to God, or to Chriſtianity, but it is poſſible for a baſe Hypocrite to repreſent them all, but he can doe no more, an outward repreſentation is all; as there is no ſhape of any externall thing in the world, but a skilfull Painter can draw the forme of it, give a reſemblance of the thing; yet, this Painter cannot draw it ſo, as that it ſhould have life and motion, ſpirits and blood running into the veines; ſo, there is no outward action belonging to Religion, but it is poſſible for a Painter, a cunning Hypocrite, a lame-ſacrificer to imitate; but the inward actions of life, truth, and grace he cannot: but that which is intended in this place, is, that all our outward actions, be animated actions: not dead actions, actions that have no further bottome, then a word or two growing upon the tip of the tongue, which is all the Religion too many have;Adrian Iun. Embl. For the Religion which is (I will not ſay profeſſed) but practiſed by moſt men, is aptly ſet forth in the words of a godly, and wiſe man, quae aure concipit, 1. Io. 3.18. My little Children let us not love in vvord, not tongue only: but indeed & in truth.1 John 3:18parturitore, which conceiveth at the eare, by frequent hearing; a good exerciſe: but bringeth forth only at the mouth, by frequent diſcourſing (a bad practiſe) of religion, ſome pious counſels, ſome good words, ſome liberall prayers, ſuch as theſe, God helpe thee, God relieve thee, God comfort thee, Alas poore ſoule (alas poore comfort.) Words be they never ſo adorned, clothe not the naked: be they never ſo delicate, feed not the hungry, be they never p. 33ſo zealous,Iam. 1. ult. True religion and undefiled before God even the rather is this, to to … the Fatherleſſe and Widdovves in their affliction, & to …epe himſelfe unſpotted of the World. Martiall Epigr.Jas 1 warme not him that is almoſt ſtarved with cold, be they never ſo free, ſet not free them that are bound, viſit not the ſicke or impriſoned: in a word, performe not any of thoſe duties which ſhall be vouchſaved the naming at the generall day of retribution unto all men, which ſhall be according to their workes, not according to their words. The Epigramatiſt deſervedly caſteth a blur upon Candidus his faire name, and debonaire carriage, becauſe all the fruits of his devotion towards God, or friendſhip to men grew upon his tongue.

Candide foreign haec ſunt tua candide foreign,

quae tu magniloquus nocte dicq…e ſonas.

Ex opibus iantis veteri fidoque ſodali

das nihil, & dicis cand, de foreign.

Thou ſayeſt, my friend Cand…dus, that to be charitable and to doe good, is a moſt glorious (becauſe Chriſtian-like) cogniſance, and that all things are common among friends,Mat. 3.1…. Every t…ee vvhichwhich b…ingeth no… …th good fruit is hevvne dovvne & caſt into the ſire.Matt 3:1 but it ſeemes theſe words of thine are thy all things, for thou giveſt nothing at all, and yet art moſt prodigall in thy Language, and weareſt out that Proverbe thread-bare foreign all things are common amongſt friends, but Candidus, and all ſuch as are like him, are but living ſacrifices in name, being dead, having no inward principle to quicken them; but, to apply it the right way, all our outward actions muſt be animated actions, they muſt have their root in the very heart and ſoule; that muſt inwardly move towards God; otherwiſe, they are not living; no, though they move, and move a-pace in many, nay, in all outward things; for we ſee it is ſo, in experience: that there be many things that move, yet their motion is no Argument of life; I will give you onelyonly one inſtance: A Windmill, when the wind ſerveth, moveth and moveth very nimbly too: yet we doe not ſay preſently that that is living p. 34creature; No, it is moved only by an externall cauſe, by an artificiall contrivance, and ſo having but an externall motor, and no inward principle, no ſoule within, to move it, it is an Argument it is no living creature; ſo, it is here: If a man ſee another move, and move very faſt, in thoſe things which of themſelves are the wayes of God; as, to move to a Sermon, or to the Lords Table; the queſtion is what principle ſet him a worke; if it be an inward principle of Life, out of a pious affection and love to God, and his Ordinances that carried him to theſe; it is an Argument of ſpirituall Life, and of a Living ſacrifice: but if it be ſome wind that bloweth him on, the wind of danger, of penalty, of vaine-glory, of faſhion or cuſtome to doe as other doe; and doth not make it the ayme and drift of his ſoule; then it is palpable, that ſome ſiniſter thing (no true intent) carryed him on towards God; that though hee be a ſacrifice living it is but in name onelyonly, in reſpect of the truth of grace, he is indeed dead.

2. Effect. Sincere. The Living ſacrifice hath motions and workings carrying the ſoule not only inwardly, but moſt ſincerely toward God; ſincerity hath no by, nor baſe reſpects; hence is it, that the ſincere Chriſtian is in all things in heart to God, as hee ſeemes to be in Life to the world; ſincerity makes the Chriſtian man to be like the Curtaines of the Tabernacle, which (as they ſay) were ſo wrought, that they were on both ſides alike: ſincerity tels the Chriſtian man, nil fictum eſt diuturnum, nothing counterfeit will laſt long, counterfeit Diamonds may ſparkle, and gliſter, and make a great ſhow for a time, but their Luſter will not laſt. Experience ſheweth, that, an Apple if it be rotten at the coare, though it have a faire and ſhining outſide, yet, rottenneſſe will not ſtay long, but it will poſſeſſe the outſide alſo; it is the nature of things unſound, that the corruption ſtayes not where it begun, but putrifieth and corrupts p. 35more and more, till all be a like: ſo, that man that hath a rotten heart towards God, his want of ſincerity will in time be diſcovered, and his outſide be made as rotten as his inſide, fraud and guile cannot goe long but it will be eſpyed, diſſembling will not alwayes be diſſembled; and when it is once detected, it diſableth the diſſembler for ever after, the uſing his couſening trade. Faithfulneſſe and ſincerity are like naturall beauty and ſtrength of body, which preſerve themſelves; but all fraudulent and deceitfull dealing, and cunning fetches, are like Complexion, where nature is much decayed, muſt be daily laid on: All devices, plots, and fabrickes in the mind for advancing our eſtate ſpirituall, or temporall, which are not built upon the foundation of faithfulneſſe and ſincerity, continually need repairing, and upon a ſtrong aſſault are eaſily caſt down, and fall upon the builders themſelves: but it is not ſo with ſincerity, that, is a grace, which (like a Ship with full ſaile) carry to the ſoule toward heaven: ſtormes will not beat her off, but ſhee will perſevere.

3. Effect. Vniverſall. The motions and affections of a Living ſacrifice muſt be univerſall, as well as inward, and ſincere; the workings of the ſoule muſt be univerſall; not onelyonly advancing God to this height, to be carryed towards God above all other things (which is an infallible character of the truth of grace and life of piety) but the love of the ſoule, the obedience of the ſpirit muſt univerſally move towards God: for, this is that, which doth juſtifie the truth of our affections to God, and ſets the heart in a right frame and temper: wherefore, except a man love God, and all the wayes of God, and yeeld himſelfe in ſubjection, and reſigne himſelfe in obedience to them all, hee cannot be ſaid to be a Living ſacrifice; if hee doe but reſerve any one ſin, to wallow and tumble in, hee doth by vertue of that one ſinne, lie in that which God doth abhor, he ſtands chargeable p. 36with that which will ſeperate and divide perpetually between God and his ſoule; nay, hee throweth downe all his other good (how many, or great ſoever) with that one evill, as Ezekiel doth teſtifie. All his righteouſneſſe that hee hath done, Ezek. 18.24.Ezek 18:24ſhall not be mentioned: but in his transgreſsion that he hath committed, and in his ſinne that he hath ſinned, in that ſhall he dye. We ſay a veſſell is no veſſell, if it have but one hole in it, it will hold nothing, and therefore cannot performe the uſe of a veſſell, though it have but one hole in it; ſo, if the heart have but one hole in it; (i.) if it retaine the Divell but in one thing, that heart cannot yeeld a full and abſolute ſubjection to Chriſt univerſally; and where there is not a full and abſolute ſubjection to Chriſt univerſally; Chriſt hath no part, nor portion in that man, nor he in him; for, he that lives in any one ſinne, ſo, as to allow of it, never grieving for it, not ſtriving againſt it, not making conſcience to reforme it; that man did never forbeare the committing of any ſinne-whatſoever, out of any love and affection to Chriſt in his heart. So, I paſſe from our firſt property, to the ſecond; which is,

2. Prop. Holy. By this terme holy wee are to underſtand unpolluted and pure; now, there is a two-fold puritie; a partiall puritie and a univerſall puritie: the partiall purity, is that pureneſſe, that holineſſe, to which David ſo often referres himſelfe, in his religious and humble expoſtulations with God. Judge me, and deale with me, according to my righteouſneſſe, and mine innocencie, and cleanneſſe of heart and hands. That is, as I am innocent, and guiltleſſe in that particular, which Saul imputes to me, and perſecutes mee for: but this is not the holineſſe, the purity intended by our Apoſtle, for the holineſſe or puritie, which is the marke of the Saints of God, is not partiall, but univerſall; it is not a fig-leafe that covers one ſpot of nakedneſſe, but an intire garment, a holineſſe in all our actions; this is the holineſſe p. 37which St. Paul intends, a holineſſe, a cleanneſſe in all our actions, both of ſoule, and body, as St. Paul ſaith of the Virgin, 1. Cor. 7. That a Virgin careth for the things of God, 1. Cor. 7.34.1 Cor 7:34that ſhe may be holy hoth in Body and Spirit. (i.) That as ſhe is chaſt in body, ſo ſhe may be in mind and heart alſo, it will be little or no comfort to the ſoule in the day of account, to ſay, I have not polluted my Body, the outward man; but my inward man hath boyled with luſt: he that doth no more but welcome Luſt in the heart, is not a ſacrifice Holy, becauſe, he is not in all things unpolluted and pure: we ſay ſometimes, and not altogether improperly, that a man walks clean, if in a foule way, he contract but a few ſpots of dirt, yet if he have but one ſpot of dirt, we cannot ſay he is abſolutely clean; in like manner, if a man have but one ſpot (one choiſe ſinne) in his ſoule; he cannot be ſaid to be abſolutely Holy; what leſſer ſinne then luſt, or a deſire in the mind? yet, this (as St. Iames affirmeth) hath ſtrength enough to conceive ſinne, and ſinne when it is finiſhed brings forth death. …am. 1.15.The whole man is not a ſacrifice Holy, except the ſleighteſt and lighteſt occaſions of provoking God be removed; it is the ſpeech of the greateſt to the greateſt, of Chriſt to his Church, Can. 2.Can. 2.15. Take us the little Foxes for they devoure the Vine, it is not a cropping, a pilling, a retarding of the growth of the vine that is threatned, but a devouring, though but from little Foxes. It is not ſo deſperate a ſtare, to have thy ſoule attempted by that Lyon, that ſeekes whom hee may devoure, (for then, in great and apparent ſins, thou wilt be occaſioned to call upon the Lyon of the tribe of Iuda, to thine aſſiſtance) as it is to have thy ſoule eaten up by vermin, by the cuſtome and habit of ſmall ſins. God puniſhed the Egyptians with little things, with Haileſtones, and Frogs, and Graſhoppers; and Pharaohs conjurers, that counterfeited all Moſes greater workes, failed in the leaſt, in the making of lice. A man may ſtand out a great tentation, and p. 38ſatisfie himſelfe in that, and thinke he hath done enough in the way of ſpirituall valour, and then fall as irrecoverably under the cuſtome of ſmall tentations. I were as good lye under a Mil-ſtone, as under a hill of ſand; for howſoever I might have blowne away every grain of ſand, if I had watched it, as it fell, yet when it is a hill, I cannot blow it, nor ſhove it away; and when I ſhall thinke to ſay to God, I have committed no great ſins, God ſhall not proceed with me by weight, but by meaſure, nor aske how much, but how long I have ſinned.

And though I may have done thus much towards this holineſſe, as that, for a good time, I have diſcontinued my ſinne, yet if my heart be ſtill ſet upon the delight, and enjoying of that which was got by my former ſinnes, though I be not that dog that returnes to his vomit, yet I am ſtill that Sow, that wallowes in her mire▪ though I doe not thruſt my hands into new dirt yet the old dirt is ſtill baked upon my hands; though mine owne cloathes doe not defile me againe, as Job ſpeakes, (though I doe not relapſe to the practiſe of mine old ſinne) yet I have none of Jeremies niter and ſope, Iob. 2.22.Job 2:22none of Iobs ſnow-water; to waſh me clean, except I come to reſtitution. As long as the heart is ſet upon things ſinfully got, thou ſinneſt over thoſe yeares ſins, every day: thou art not come to the holineſſe of this Text, for it is a holineſſe in all our actions.

Object. If any object, can a man come to that holineſſe? to have a heart ſo holy, as to be pure from all fouleneſſe? ſaith Salomon, Prov. 20. Who can ſay, I have made cleane my heart.

Anſw. Indeed Salamon could not make his heart cleane of himſelfe, or by any abſolute power of his owne; yet he had a faculty within him▪ which he did employ, ſo, as to be appliable and ſupple, eaſie and ductile in thoſe wayes, to which God called him: ſo, when we ſay, that by this terme p. 39holy, wee are to underſtand ſuch a holineſſe, as is a purity and cleanneſſe in all our actions; that is, an earneſt endeavour after perfection, and cleanneſſe in all our actions: to be ſimply and abſolutely holy, totally holy; is an impoſſible labour for corrupted man; a ſervice that none (all having loſt thoſe abilities that God gave man at the firſt) can ever reach to: wherefore the Lord is graciouſly pleaſed to accept our endeavour after perfection and holineſſe inſtead of perfection and holineſſe: indeed, the Law tyed us to the obedience of all that was required, in all fulneſſe, perfectly, compleatly, without any defect, and then promiſing acceptance, but the obedience the Goſpell requires, is ſtriving to this perfection and holineſſe in truth and ſincerity, deſiring and labouring after it, in putting out our ſelves towards it, and then promiſing acceptance through the perfection of Chriſt, in and by which, out imperfections are done away? appliable to this purpoſe, is that of St. Paul, 1. Cor. 7. Let us cleanſe our ſelves from all filthineſſe; that is, let us employ that faculty, that is in our ſelves, let us be appliable, and ductile to thoſe wayes, to which God hath called us, and then wee ſhall find a power to aſſiſt our owne ſalvation, dwelling within us: I will give you an inſtance, Mul…er drachma… invent, non extrinſecus, ſed in domo, the woman who had loſt her peece of ſilver, found it not without doores, but within; it was in domo mundata, when her houſe was made cleane, ſo long as her houſe was foule and filthy, it was loſt, it could not be found; but when her houſe was cleane ſhe found it, and it was within the houſe, and within her owne houſe: make cleane thy houſe, by the aſſiſtances which Chriſt affords thee in his Church, and thou ſhalt never faile finding of that within thee, which ſhall ſave thee, not that it growes in thee naturally or that thou canſt produce it of thy ſelfe, but that God hath bo… … himſelfe by his holy Covenant, to perfect his worke, every man, p. 40that workes with him, ſo then repenting of former ſinnes, in breaking off the practiſe of thoſe ſinnes, in reſtoring whatſoever was gotten by thoſe ſinnes, in precluding all relapſes, by a diligent ſurvay and examination of particular actions, this is this holineſſe, which conſtitutes our ſecond property. And the third is,

3. Prop. Acceptable. This is a conſequence of holineſſe, that which is holy, will be acceptable, and nothing is acceptable, except it be holy: the Apoſtle gives us a caveat, 2. Joh. 8. to take heed that we loſe not the things wee have wrought; that is, if a man in his ſerving of God either publikely, or privately be careleſſe and negligent, his ſacrrfice will be loſt, (i.) not accepted, becauſe, not zealous, not holy; where holineſſe is wanting, there a corrupt heart is preſent: Now, nothing proceeding from a corrupt heart, can be acceptable or pleaſing to God; even our prayers are unſavoury, unwelcome ſacrifices if proceeding from an unholy mouth, no words ſound well in his eares, but ſuch as are conſonant to his word, and Miniſter grace to the bearers. Let my prayer, Pſ. 141.3.Ps 141:3ſaith the Pſalmiſt, be directed to thee as incenſe; prayer muſt be directed, not ſuddenly throwne up, without faith or underſtanding; wiſdome and intention muſt direct it, not to Saints and Angels, but to God, as it muſt be directed, and that to God; ſo in the third place it muſt bee directed as incenſe from a burning …enſer, that is a zealous heart: is this to pray and praiſe God acceptably, to draw neare to him with our lips, when our hearts are farre from him? to lift up our eyes and hands to heaven when our minds are on earthly things? is thus to pray unto, or praiſe God, to vent our unhallowed deſires and indigeſted thoughts wee know not how?Hoſ. 14.2Hos 14:2 no ſurely, this is not to offer to God, (according to the direction of the Prophet Hoſ. 14.) vitulos labiorum, the calves of our lips, but labia vitulorum, the lips of Calves: no unſavoury prayers proceeding from a corrupt heart are p. 41pleaſing to God; becauſe, whatſoever is acceptable, muſt be Holy, it being a conſequence of holineſſe: But I ſuppoſe the word acceptable, is not to be applyed to Holy, but to ſacrifice. Now our ſacrifice, viz. our obedience and good workes, are not acceptable in themſelves, becauſe of much defect and imperfection in them,Object. which have the nature of ſinne; I doe not ſay, they are ſins, but that they have the nature of ſin, ſin cleaves to them; but if any object; how can the ſacrifice of obedience and good works have the nature of ſin, when they proceed from the ſpirit of God?Anſ. As they proceed from the ſpirit of God, they have no tincture of ſin, but the next cauſes are corrupt, which are an underſtanding but in part enlightned? & a will but in part ſanctified: indeed, as far as theſe are ſpiritual, the works that proceed from them are holy and good; but as far as they are fleſh, they are corrupted & ſtained; the works of the regenerate are good per ſe; but ſin per accidens doth alter the matter: but in my opinion, this one thing is neceſſary to be underſtood; as God judgeth, not according to the Law, but according to the Goſpel; for, our beſt ſacrifice cannot endure the ſtrict rigour of the Law; if the Lord judge thereby, wee muſt all periſh; but there is hope in the Goſpel by Jeſus Chriſt, in whom God is wel pleaſed with the faithfull, and with their workes; this ſhould oblige us unto Chriſt by whom wee are accepted, and without whom we are veſſels of wrath, even as the very dung of the earth: well then, is it ſo, that God doth accept us, our perſons and ſacrifices in Chriſt? how happy are they, that have an intereſt in Chriſt by faith? faith takes that from Chriſt, which is wanting in us and our workes, that ſo, both, become a ſacrifice acceptable; faith taketh that from Chriſt, which removeth the evill from our beſt actions, that they are pardoned, and then accepted; here is comfort for the Chriſtian heart. If thou bee united to Chriſt, Chriſt by his divine power will free thee, not only p. 42from the power and dominion of ſinne, from the bondage of ſinne; but when thy hope ſhall come into thy hand, when thy Faith ſhall meet with fruition, Chriſt will make thee ſo acceptable in the ſight of God, that thou ſhalt ſee thy Chriſt ſo as to bee like him: here is ſuch a ſight of Chriſt, as never the eye of fleſh ſaw, nor can ſee; to ſee Chriſt, and to be like him, to ſee him as he is; here is ſuch a ſight, as would raviſh the ſoule, did wee but know the comforts that are reſerved for us in Chriſt; eye hath not ſeene that which wee ſhall ſee in Chriſt, heart cannot conceive, what degrees of happineſſe and glory we ſhall find in Chriſt, but this wee know, that when our expectation ſhall enjoy a fruition, wee ſhall ſee him as hee is, and ſee him ſo as to be like him; in the meane ſeaſon, let our hearts humbly reſt with Chriſt, I ſay humbly, becauſe we put no hand to this worke: no more then the dead body of Lazarus could helpe the rayſing of him; no more then a creature being nothing, can helpe to its owne creation; no more can a Sinner helpe forward this worke of his acceptation; therefore thou haſt (in theſe thy dayes of hope) cauſe to be humbled for not putting the leaſt helping hand to this worke; it is wholly ſupernaturall; therefore let not any one arrogate any thing to the power of his Free-will, but remember the work is wholly ſupernaturall, which brings us to our laſt part.

4 Prop.Which is your reaſonable ſervice: in this laſt property two things might be handled; firſt, the thing it ſelfe, ſervice; then the manner of it reaſonable. I ſhall only name the firſt; time will hardly grant me that.

1. Service, is that worſhip which wee performe to God, proceeding from a beleeving, and ſanctified mind, &c.

2. Reaſonable, this word Reaſonable, is to be taken for that of which a reaſon may bee given; and ſo the worſhip and ſervice of God, may be called reaſonable; becauſe, the Beleever can render a reaſon for all, and every part thereof; p. 43and indeed, that worſhip and ſervice is farre from faith, which is not reaſonable; hence is that of the Prophet,Pſa. 32.9.Ps 32:9 Pſal. 32.9. Be not as the Horſe, or the Mule, which have no underſtanding, whoſe mouth muſt be held in with bit and bridle, leſt they come neere unto thee; that is, firſt, the worſhip and ſervice, void of underſtanding, is ſo farre from Faith, that it is brutiſh, next, thoſe that worſhip and ſerve being empty of underſtanding, (in the ſenſe of the Prophet) are like Beaſts, rather than men; for ſaith David, Be not like Horſe or Mule, which have no underſtanding, &c. Here David forbids men a deſcent, into certaine particular depravations of our nature, in thoſe qualities which are intimated and ſpecified in the nature and diſpoſition of thoſe two Beaſts, the Horſe and the Mule. Be not as the Horſe, or the Mule; aske wherfore? quia non intellectus; not becauſe they have no Faith, but becauſe they have no Vnderſtanding; for then, it is impoſſible that ever they ſhould have Faith; and ſo it is a reaſon proportioned to our reaſon; doe not ſo, for it will vitiate, it will annihilate your underſtanding, your reaſon, and then what are you for ſupernaturall or for naturall knowledge? that I may come a little cloſer, you muſt know that the Prophets purpoſe in this Pſalme, is inſtruction; the ſubſtance, is peace with God, in the merits of Chriſt, declared in a holy life; which being the ſum of all our Chriſtian profeſſion, is far beyond this underſtanding, mentioned by David here (they have no underſtanding) but yet upon this underſtanding God rayſes that great building, & therfore we take this underſtanding, this faculty, into a more particular conſideration. Here is the danger, he that at ripe years hath no underſtanding, hath no grace; a little underſtanding may have much grace: but he that hath none of the former, can have none of this; therfore as David here maketh underſtanding the foundation of al ſuperdifications (i) of all vertues & graces; ſo Paul in our Text maketh Reaſon the touch-ſtone p. 44to try our ſpirituall eſtate; if the ſervice be not reaſonable, the ſacrifice is not living, holy, acceptable,: wherefore, you may as well call him an Anatomiſt, that knows how to pare a naile, or cut a corne: or him a Surgeon, that knows how to cut and curle haire: as allow him the name of a Preacher which hath not the Prophets underſtanding, nor the Apoſtles reaſon: for though Animalis homo, the naturall man perceiveth not the things of God, yet let him be what man hee will,1 Cor. 2.14.1 Cor 2:14 naturall or ſupernaturall, hee muſt be a man that muſt prove and diſcerne the ſpirit: let him have as much more as you will, it is requiſite he have ſo much reaſon, and underſtanding, as to perceive the maine points of religion; not that he muſt neceſſarily have a naturall explicite reaſon for every Article of Faith, but it were fit he had reaſon to prove, that thoſe Articles need not reaſon to prove them. If I beleeve upon the authority of my Teacher, or of the Church, or of the Scripture, very expedient it were to have reaſon to prove to my ſelfe that theſe authorities are certaine, and irrefragable. And therefore, caeteris animalibus, ſe ignorare, natura eſt; homini vitium. If a Horſe or a Mule underſtand not it ſelfe, it is never the worſe horſe or mule, for it is borne with that ignorance: But if man, having opportunities, both in reſpect of his parts and calling, to be better inſtructed, yet will not: but either by a negligent and lazie and implicite relying upon the opinion of others, doe but lay himſelfe down as a leafe upon the water, to be caried along with the tyde, or by a wilfull drowſines and ſecurity in his error of wickedneſſe (it's the Apoſtles expreſſion,2 Pet. 3.17.2 Pet 3:17 2 Pet.) have given over the debatement, the diſcuſſing, the underſtanding of the maine of his beliefe, and of his life, if either hee keepe not his underſtanding awake, or over-watch it, if he doe nothing with it, or imploy it too buſie, too fervently, too eagerly, ſo as with Nadab and Abihu to offer up ſtrange fire; I would it were true p. 45of them, facti ſicut, you are like the Horſe, and the Mule; but utinam eſsetis, I would you were ſo well, as the Horſe, and the Mule, who though they have no underſtanding, have no forfeiture, no loſſe, no abuſe of Scripture (as in 22 Pet. 3. among the which, ſome things are hard to be underſtood, which they that are unlearned and unſtable, wrest, Pet. 3.16.as they do all other Scriptures unto their owne deſtruction, not only the hard places, but all other Scriptures they take in hand) no abuſe of underſtanding to anſwer for: that ſo, in this reſpect, the condition of the horſe and mule is more acceptable, then the worſhip and ſervice of thoſe that are without underſtanding or reaſon; if ſo,Object. how is it that David then makes the compariſon thus?

Not becauſe they differ in ſome few (as in that particular among others) but,Anſw. becauſe they accord in ſo many things; for example; The Horſe and the Mule, are creatures admitting any rider, any burden, without diſcretion exa. 1 or difference, without debatement or conſideration; they never ask whether their Rider be noble or baſe, whether their load be one of quality, full of gold for the Treaſury, or an Ordinary Gardiner with roots for the market. Now if we examine, we ſhall find the ſame indifferency in all ſuch as are habitually, and erroneouſly wicked; they admit of any Perſon, or Place, without diſcretion, or difference. They never debate whether the Perſon be noble or baſe, nor whether the place be the Treaſury, or the Market; whether the ſanctuary and houſe of praier, or the private habitation of ſcattered ſheep without a ſhepherd.

Here we may contract it better, if we underſtand pride exa. 2 by the Horſe; and luſt by the Mule; pride is proper to the Horſe, that is granted by all; and luſt is as proper to the Mule, both becauſe the Mule is carne virgo, and mente impudicus, which is one high degree of luſt, to have a luſtfull p. 46deſire in an impotent body: and then he is ingendred by unnaturall mixture, which is another high degree of the ſame filthines: and theſe two vices we take to be preſented by the Prophet David, as the two principall enemies, the two chief corrupters of mankind: pride to be the principall ſpirituall ſin, and luſt the principall that works upon the body. Both theſe are within them that worſhip and ſerve without reaſon and underſtanding; it is juſt with God to leave them, that want all care and grace (the greateſt want of all) to worſhip him, and ſerve him aright. The Jew hopes to find God, but without a Chriſt: God therefore in juſtice hath left them, and their hopes to their God the Prince of the aire (which rules in the children of diſobedience) that like the Horſe and Mule they are not not onelyonly ſlaves (under the tyranny of the Turk) but are as full of pride and luſt, as blindneſſe. It is juſt with God to reſtrain his preſerving love and care from them, that wilfully take wrong wayes to find him: thoſe that will ſeek Chriſt and his ſpirit without a Church, and Sacraments, do purſue the truth it ſelf by another way then Chriſt hath laid open to us; and to purſue the truth any other way then he hath diſcovered unto us, is madneſſe, as to purſue thou knoweſt not what. If thou ſhouldeſt ſee a man pull at an oare til his eye-ſtrings, and ſinews, and muſcels break, and thou ſhouldeſt ask him, whether he rowed. If thou ſhouldſt ſee a man run him ſelf out of breath, and ſhouldſt ask him whither he ran; if thou ſhouldſt ſee him dig til his back broke, and ſhouldſt ask him what he ſought; Now if any of theſe ſhould anſwer thee they could not tell, wouldſt not thou think them mad? ſo are all Diſciplines, all Mortifications, all runnings, now here, now there: al works of Piety & of Charity, madneſſe, if they have any other way then that Chriſt hath chalked out. Multi Pagani, There are many infidels, p. 47infidels, hereticks, and ſciſmaticks that refuſe to be made Chriſtians, becauſe they are ſo good already; ſibi ſufficiunt de ſua bona vita; they are the worſe for being ſo good, and they think they need no faith, but are rich enough in their civil honeſty having a worſhip without underſtanding, and a ſervice not reaſonable; this is pride, and a beſtiall pride.Job 39.21.25.27. Zech. 12. ver. 4Job 39:21Job 39:25Job 39:27Zech 12:4 And theſe proud People are elegantly expreſſed in the Horſe; The Horſe rejoyceth in his ſtrength, he goeth forth to meet the Armed man, he mocks at feare, he turns upon the ſword, and he ſwallows the ground. The Horſe ſtands upon his outward pomp; but well; what will the Lord do? But when time is, God mounteth on high, and he mocks the horſe and the rider. In that day, I will ſmite every horſe with aſtoniſhment, and his rider with madneſse. The Horſe believeth not that it is the ſound of the Trumpet; when the Trumpet ſounds to us in our laſt bell, the erroneouſly wicked ſhall not believe that it is the ſound of the Trumpet, he ſhall not know it, nor take knowledge of it, but paſſe away, unſenſible of his own condition. This is not all, to be like the Horſe; it is moſt juſt with God that they be like the Mule too. Thoſe that have Separated their love in regard of truth from him, it is juſt that he ſhould unite his hatred and anger both on theme; God doth ſo as we read Prov. 22.14.Prov. 22.14.Prov 22:14 The mouth of a ſtrange woman, is as a deep pit; he with whom the Lord is angry, ſhall fall therein. And therefore he that purſues that ſinne, is called to a double ſad conſideration, both that he angers the Lord in committing that ſinne then; and that the Lord was angry with him before for ſome other ſinne, and for a puniſhment of that former ſinne, God ſuffereth him to fall into this. Oh, it is a moſt fearfull condition when God puniſheth ſinne by ſinne; other corrections bring us to a peace p. 48with God, he will not be angry for ever, he will not puniſh twice; when he hath puniſhed a ſin, he hath done: but when he puniſheth ſinne by ſinne, we are not thereby the nearer to a peace or reconciliation by that puniſhment; for ſtill there is a a new ſinne that continueth us in his diſpleaſure. Puniſh me O Lord with all thy ſcourges, with poverty, with ſickneſſe, with diſhonour, with loſſe of Parents, and Children; but with that rod of wyre, with that ſcorpion to puniſh ſinne with ſin, Lord, ſcourge me not; for then how ſhall I enter into thy refſt?

And this is the condition of this ſinne; for, The mouth of a ſtrange Woman is (like the Mule) as a deep pit, he with whom the Lord is angry, ſhall fall into it. And when he is fallen he ſhall not underſtand his ſtate, but think himſelf very well:2. Sam. 12.2 Sam 12 for inſtance Nathan preſents Davids ſinne to him in a parable of a feaſt of an entertainment of a ſtranger: David taſtes no ſowreneſſe, no bitterneſſe in it; Not becauſe there is none, but becauſe a carcaſe, a Man already ſlain cannot feel a new wound; A Man dead in the habit of a ſinne, of the errour of wickedneſse, hath no ſenſe of it. And when this erroneous ſoul ſhall have a deſire to knock, he ſhall not be able to find the doore; Like thoſe licentious perſons, who purſued Lots gueſts, their blindneſſe brought them to an impoſſibilitie of finding the doore,Gen. 19Gen 19 (they were weary in ſeeking the doore) and if they had found it, they had found it ſhut. A Man when he hath wallowed long in a worſhip without underſtanding, in a ſervice without reaſon, when he ſeeks a doore to repentance, he will quickly be weary, for there lie hard conditions upon him; and he is danger of finding the doore ſo ſhut, as his underſtanding (in caſe he had that key) cannot open: p. 49wherefore, my Nationall brethren, I exhort you, to entertain Saint Pauls counſell; Let your worſhip and ſervice towards God, be not onelyonly living and holy, but reaſonable, that you and your ſervice, that you and your worſhip may be accepted; and by the way remember David, that man after Gods owns heart, Nolite fieri ſicut, be not made like the Horſe or the Mule, in Pride or Wantonneſſe eſpecially, quia non intellectus, becauſe then you loſe your underſtanding, and ſo become abſolutely irrecoverable, and leave God nothing to work upon: for the underſtanding, of man is the field which God ſows, and the tree in which he engrafts faith it ſelf; and therefore take heed of ſuch a deſcent, as enduces the loſſe of the underſtanding, the field of that bleſſed ſeed, the tree of that fruitfull graft, the materialls for that glorious building, faith; for the underſtanding is the receptacle of faith; But do it not the rather, becauſe if ye do it, God will be brought to a neceſſity in chamo & fraeno maxillas conſtringere, to hold in your mouthes with Bit and Bridle, to come to hard uſage when as he would fain have you reduced by fair; and gentle meanes.

But to this way God is often brought; and by this way of affliction, the cure is ſometimes wrought upon us; ſee it in Joab; wee find that Abſolom ſent for Ioab: The Kings Sonne for the Kings ſervant: there was ſome coldneſſe, ſome drineſſe betweene Abſolom, and his Father;2 Sam. 14.2 Sam 14 Abſolom was under a cloud at Court, and ſo Joab neglected him, hee would not come: Abſolom ſent againe, and againe Joab refuſed: But then Abſolom ſent his ſervants to burne Joabs Corne fields, and then Ioab came apace. Affliction and Calamitie are the bit, and bridle, that God puts into our mouth ſometimes to turne us to him. Behold, wee put p. 50bits into the Horſes mouths, Sam. 3.3that they ſhould obey us, and we turne all the body about: and to this belongs that of Solomon: A whip for the Horſe, Prov. 26 3.Prov 26:3a bridle for the Aſſe, and a rod for the fooles backe: when wee are become fooles, made like the Horſe and Mule, that wee have no underſtanding, then God bits and bridles us, hee whips and ſcourges us, ſometimes leſt our deſires ſhould put us further out of the way; ſometimes to turne us into the right way. I ſeale up this whole Diſcourſe with the words of the bleſſed Apoſtle: Finally, Phil. 4.8.Phil 4:8Brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, what ſoever things are lovely, whatſoever things are of good report: if there be any vertue, if there be any praiſe, thinke on theſe things, and the God of Mercy ſhall be with you: to whom, &c.

FINIS.

End of the text · Sampson Bond, Sermon 20 May 1646 (1646)