Three Decades of Sermons, Decade 2 · Sermon 10
Serm. 10. At S. Mary's Oxon Nov. 1. 1657.
HAveing lately made ſome entrance on this text, in this place I proceed on in the ſame uſe of Exhortation to drive the naile to its full head, preſſing upon you all this great duty of the weightieſt importance (i. e.) to give God your Male without blemiſh, that is, in all your ſervices, worſhip, and duties that you performe, to give the beſt of the beſt unto the Lord.
To ſet this uſe home, Ile preſs ſomewhat cloſer the duty of the text in theſe ſeven enſuing conſiderations.
Conſider the tranſcendent greatneſs and majeſty of God. In my Conſid. 1. Thetranſcendent majeſty of God.text he is called a great King and Lord of Hosts; which ſets forth the majeſty and ſoveraignty of God, who is abſolute Ruler, Governour and Commander of all. All the Creatures are made by God; all are ſuſtained and preſerved by him: Therefore it's a cogent reaſon ro ingage all creatures to ſubjection and obedience to their Creatour and Governour. Seneca was wont to ſay, when we are about a buſineſs of great conſequence, we ſhould imagine that Scipio, Cato, Laelius &c. were our Overſeers: Much more ought we to remember the ſoveraignty, Dominion, and omnipreſence of God. Such ſerious conſiderations might prevaile with us to offer the beſt ſacrifices, and ſervices unto the Lord. Gods greatneſs and power commands our fear and reverence. It's an excellent obſervation of Mr. Calvin on the place. The greatneſs of God ought ſo to Magnitudo Dei debet nos humiliare, ne eum colamus pro ſenſu carnis noſtrae; ſed offeramus tantum quod ejus coeleſti gloria dign… ̄ est. Calv. in lochumble us, as not to worſhip God according to our carnal ſenſe: But to offer to him what beſeemes his heavenly Glory. Conſtantine the great, Valentinian and Theodoſius called themſelves Chriſts vaſſ…ls; and well they might, becauſe he is abſolute Monarch foreign. All other things are his ſervants; All creatures are at his ſole command. According to our capacities there's but a ſhaddowing forth and that very darkly of the glory of God. Ezek. 1. Iſai. 6 Dan. 7. The Throne is there ſaid to be ſtately, coſtly and magnificent. Hence Bernard infers a good note, Omnino oporlet nos orationis tempore &c. i. e. At prayer time when we enter into the Court of Heaven where the King of all Kings ſits in ſtate, we ſhould approach with reverence, humility and fear, conſidering that we are duſt and aſhes and we make our addreſſes unto the great God of Heaven and Earth.
A ſecond conſideration ſhall be drawn from the infinite Holines Conſid. 2. Drawn from the holyneſs of God.of God. This layeth a ſtrong ingagement upon us, in all our ſervices to put forth our ſelves to the utmoſt to preſent unto the Lord an acceptable ſacrifice. The Lord is holy in his eſſence, holy in all his wayes; his name is holy, his word holy, his people holy, his worſhip holy: in Levitical ordinances, all ought to be holy. As for inſtance the fleſh was holy Lev. 6. 27. Whatſoever ſhall touch the fleſh thereof ſhall be holy; and when there is ſprinkled of the blood thereof upon any garment, thou ſhalt waſh that whereon it was ſprinkled in the holy place. The Inſtruments holy, Numb. 31. 6. And Moſes ſent them unto the War, a thouſand of every Tribe, them, and Phineas the Son of Eleazar the Prieſt to the Warre, with the holy Inſtruments and the Trumpets to blow in his hand. The Veſſels holy, 1 Chron. 22. 19. Now ſet your hearts and your ſoules to ſeek the Lord your God, build the Sanctuary to bring the Ark of the Covenant of the Lord, and the holy Veſſels into the ho…ſe that is to be built. The Offerings holy, 2 Chron. 35. 13. They roſted the Paſſeover with fire; but the other holy Offerings ſod they in p…ts, &c. The …ifts holy, Exod. 22. 38. The Oyntment holy, Exod. 30. 25. The Garments holy, Exod. 35. 21. So likewiſe in Evangelical Ordinances all muſt be holy, as we may read, Zech. 14. 20, 21. All this is to be underſtood of the ſpiritual ſervice in the Chriſtian Church. The ingraving of the Prieſts Mitre, was Holyneſſe unto the Lord. And this Motto muſt be upon our hearts and lives. We ſerve a holy God, who is infinite in holyneſſe, of purer eyes than to behold the leaſt iniquity. Holyneſſe becomes his houſe, his day is holy, his ſervice muſt be holy. God will be ſanctified in all that we approach unto him. His Name ought to be ſanctified by us, let's not then be ſo vile as to offer unholy ſervices to a holy God; let's not offer the lame and the blind to the holy Lord God.
A third conſideration ſhall be drawn from the equity of the Duty. Is it not moſt equall, to return, by way of gratitude to God Conſid. 3. From the equity of the duty.again that which he hath given unto us? All the cattel on a thouſand Mountains are at Gods diſpoſing; all the parts and abilities thou haſt are Gods gifts; all ſtrength, vigour, marrow in thy bones are Gods bounty and largeneſſe to thee; What haſt thou which thou haſt not received? The Male in the flock is Gods great bounty to thee, and wilt thou not give it back again unto God: Wee read how David prepared with all his might for the houſe of God, as Braſſe, Iron, Silver, and Gold, and precious Stones: Read his humble acknowledgement, 1 Chron. 29. 14, 16. Now ſhall not we render a Mi…e in returne for Millions received? ſhall not we render a drop of Praiſes for an ocean of Mercies? Quid retribuam? ſaith David: David thought no coſt great enough for …od: Solomon ſpared for no coſt in building the Temple; no more ought Chriſtians to love cheap ſervices and lazy wayes of devotion. We muſt think nothing good enough for God: An onelyonly ſonne Abraham would offer, Gen. 22. 12. Haſt thou a good memory? is that thy beſt treaſure? then employ it to remember thy Creator; haſt thou a great judgement and underſtanding? labour more and more to know God, thy ſelf; and communicate what thou knoweſt, for the edification of thy brethren. Haſt thou ſtrong Affections, as Love, Joy, Deſire, &c? let them be placed on God, as that onelyonly centrum quietativum. Haſt thou great ſubſtance in the world? Conſider thou haſt the worlds goods but lent and entruſted to thee as a Steward for a little time, and therefore thou muſt honour God with thy ſubſtance, by dealing out thy bread to the hungry, and relieving of the diſtreſſed members of Jeſus Chriſt. In a word, whatever thou art or haſt, all the members of thy body and faculties of thy ſoul muſt be employed as inſtruments in the ſervice of God. All come from God, and muſt be employed for God; what he gives to us muſt be given back again: Wherefore we conclude this Motive with that Apoſtolical Doxology, Rom. 11. 36. For of him, and through him are all things, to whom be glory for ever, Amen.
I ſhall adde a fourth conſideration, and that ſhall be drawn from Conſid. 4. Drawn from the credit & reputation of Chriſtian Religion.the Credit and Reputation of Chriſtian Religion, which we ſhould with our lives, livelyhood, and all, endeavour to upho…d. Shall Heathens think no coſt great enough, no paines, no ſervice ſufficient for their falſe Gods, and ſhall we grudge at every thing which we doe in the worſhip of the true God? We read in the Text, that the name of God is dreadfull amongſt the Heathens (i. e.) Gods greatneſſe is aſtoniſhing amongſt the Heathen: They have ſome dread and fear of a Deity, Pharaoh, Nebuchadnezzar and others Druſius in loc.have been forced to confeſſe the power of God: Quod merito vobis pudorem incutere debet: ſo Druſius on the place, (i. e.) This conſideration ought to make you aſhamed, that ye who are my people, doe not reverence me; yet the Gentiles reverence and fear my name. The Chriſtian Religion gives not its Profeſſors a Writ of Eaſe, but preſſeth upon us running, racing, fighting, wreſtling, ſtriving to enter in at the ſtrait gate, contending for the Faith, taking heaven by violence, working out our ſalvation, giving all diligence to make our Calling and Election ſure: If we ſit looſe from duties, or do them ſuperficially and ſlightly, we open the mouthes of Heathens and ungodly men to ſpeak evil of Religion: Uncircumſpect, & careleſſe walking of many Profeſſors, cauſeth the enemies of God to blaſpheme: What will Turks ſay, they give Mahomet the beſt ſervice they can, and ſhall Chriſtians be careleſſe in their ſervice to Chriſt? ſhall Mahometans be more zealous to ſerve their falſe Prophet, than Chriſtians to ſerve the great true Prophet Jeſus Chriſt. Pliny tels us a ſtory, that Alexander, when he had conquered Arabia, he preſented his School-maſter with a ſhip laden full of Frankincenſe, bidding him to ſpare for no coſt when he offered ſacrifice unto the Gods. Let not Chriſtians think much of any coſt, any pains and ſervice offered unto the great God of heaven and earth. As for inſtance, our prayers muſt be fervent, Jam. 5. 16. In giving Almes, we muſt give with ſimplicity: in Ruling, wee muſt rule with diligence, Rom. 12. 8. Love muſt be without diſſimulation, Rom. 12. 9. Faith muſt be a working faith, 1 Theſſ, 1. 3. In every duty we muſt put our whole ſtrength to it, remembring the counſel of the Wiſe man, Eccleſ. 9. 10. to do with all our m…ght. It was a great wickedneſſe in Aigolandus, King of Africa, to ſcorn the Chriſtian Religion, becauſe he ſaw many Chriſtians poor and ragged: But it is much more evil in Chriſtians, eſpecially Profeſſors, by their looſe and careleſſe walking, to give advantage to prophane men to aſperſe the Chriſtian Religion: Religion receiveth many a wound by licentious Profeſſors. How nearly then doth it concern all Profeſſors to look more narro…ly to their paths, to walk worthy of God, as becommeth the Goſpel, that to their utmoſt they may keep up the reputation of Chriſtian Religion.
A fifth conſ…deration ſhall be drawn from the greatneſſe of the Conſid. 5. From the ſin in offering the vile and corrupt. 1 It is a great folly.ſin in offering that which is vile and corrupt unto the Lord. This ſin is compounded of four ingredients; Folly, Contempt, Preſumption, and Sacriledge.
1. It argueth great Folly to put off God with the worſt; to preſent unto an omniſcient God a worthleſs ſacrifice, is exceeding great folly, and ſuch folly ſhall not eſcape unpuniſhed. The heart is known to God; it's that which God principally looks after. He it is which ſearcheth the heart, and tryeth the reines: A ſacrifice without a heart is rejected. In praying, if iniquity be regarded the Lord will not hear, Pſal. 66. 18. Wherefore is Ephraim called a filly Dove? the Prophet ren…ers the reaſon, becauſe he was without Mr. Totſhel of Hypocriſie.a heart, Hoſ. 7. 11. Now the heart is the chiefeſt thing which God requires, and he requires the ſtrength and bent of the heart, the integrity thereof: It muſt be one entire, and undivided heart. Let's not dare to collude with God; though we may deceive our ſelves and the world, yet we cannot deceive God. It's exceeding great madneſs and folly to offer to the All-knowing, ſin-revenging, heart-ſearching God, any thing vile and contemptible.
2. It argueth great contempt; v. 13. the words next proceeding: 2. It argues great contempt.v. 7, 8. The lame and the blind are abhominable. God expects an intelligent, reaſonable ſervice. Blind devotion, ignorant ſervices are abhominable: That Popiſh opinion deſerves an Anathema, that Ignorance is the Mother of Devotion. God requires the ſtrength and vigour of the whole man: Therefore cold, languiſhing ſervices, lame, halting ſervices are abhominable. A governour on earth would not be put off with a refuſe, ſleight preſent: Jacob commands, Take of the beſt fruits in the Land, Gen. 43. 11. And ſhall we preſent to the great King of heaven and earth a contemptible, vile ſervice? we read Zech. 11. 13. its called a goodly price, by way of ſcorn and diſdain, that ſuch a ſordid price ſhould be given: And what was that price? but thirty pieces of ſilver, about five Marks of our mony, which (as Joſephus, and other H…ſtorians mention) was the price of a ſlave. And indeed, abhominable ſinners do what in them lies, to put the great God to the condition of a ſlave, Iſa. 34. 24. Conſider what a great affront and contempt it would be for a Beggar in his naſty ragge; to come and ſet himſelfe down at the Table of a Prince? How much more is it for prophane perſons to ſit themſelves down at the Table of the Lord? No uncircumciſed perſon ought to eat the Paſſeover, and no uncircum…iſed in heart ought to eat the Lords ſupper. The blind and the lame, ignorant and ſcandalous have no right to this Ordinance, becauſe they diſcern not the Lords body: It's childrens bread, holy food. In the Primitive times, when the Sacrament was to be adminiſtred, one cryed out aloud, holy things for holy perſons. Though unwarrantable ſeparations do much harm, as one extreme, ſo I am perſwaded that promiſcuous Communion will doe as much harme on the other extream.
3. It argueth great preſumption, to preſume of acceptance of 3. It argueth great preſumption.that ſervice, which is cheap, ſordid, and ſleight: For any to think any torn beaſt would ſerve well enough for a ſacrifice, this was the great preſumptuous ſin of the Jews: And for Chriſtians to think a baſe out-ſide Profeſſion will ſerve the turn, is a formall, lazy, cheap devotion. The bare ſitting out of a Sermon, the mumbling over in bed thoſe few words between ſleeping and waking, Lord have mercy upon me: For people to lick themſelves whole, and think to be cured by ſuch ſleight Medicines, what's this but high preſumption? This is for men to diſparage Religion, as a cheap commodity: This is to undervalue the Medicine of Chriſts blood, by thinking it eaſie to be had: This is to preſume of Mercy at laſt, though in the mean time men live as they liſt: But be not deceived, God is not mocked. The work of ſalvation is not ſo eaſie to work out; it will coſt ſweat, and blood, watchings, faſtings, humblings, repentings, and when thou haſt done all, thou muſt deny thy ſelf, and acknowledge thy ſelf an unprofitable ſervant. Take heed of preſuming, and bleſſing thy ſelfe in carnall ſecurity. There's one maine Scripture, which ſhould bee as a Looking-glaſſe ſet before preſumptuous ſinners, Deut. 29. 19, 20.
4. To give God that which is vile, and reſerve a better to themſelves, 4. There is ſacriledge in this ſinne.to preſent God with any thing at a venture, when thou haſt a better by thee, it plainly proves thee guilty of Sacriledge. The beſt thou ſhouldeſt conſecrate to the Lord, the beſt in thy flock, the beſt of thy ſervices, the beſt of the beſt of thy heart, memory, underſtanding, will, and affections. Now if thou doſt keep back the beſt from God, thou art guilty of the higheſt kind of theft, even ſacriledge, as we may read. Mal. 3. 8. upon this Scripture a good old Diſciple layeth down this Doctrine: That it Mr. Stock on Mal. 3. 8.is a ſacrilegious and impious thing for them to with-hold, and withdraw the Ministers maintenance. Suum merito vocat ac cenſet, quod deſtinat in cultum ſu…m (ſaith Calvin) And if it be a great ſinne, as it is queſtionleſſe, to defraud Gods Miniſters, and rob them of their maintenance, how much greater is it to rob Chriſt of his Deity (as much as in Blaſphemers lyes) and to rob God of his Day and Worſhip: The Papiſts would take away the ſecond Commandement, the Anabaptiſts the fifth, the Antiſabbatarians the fourth, and ſome Antinomian and Familiſtical ſpirits would cut the whole Decalogue off at one blow; theſe are ſacrilegious in a high manner, Conſid. 6. Notwithſtanding all failings all will be accepted through Jeſus Chriſt.who rob God of his Law and Worſhip. …ut I come to a
6. Conſideration: When we have done the beſt, offered the Male in the flock, though there are many faylings, yet all will be accepted through Jeſus Chriſt: Two things I muſt premiſe.
1. That there are faylings in our beſt ſervices: There are iniquities of the holy things. Exod. 28. 38. The Prophet confſſ eth himſelf a man of unclean lips. Iſ. 6. 5. The beſt of us all had need be humbled to the duſt for thoſe very ſins that cleave to our duties, for our diſtractions, deadneſs, coldneſs in hearing, & praying; & when we have done our duty, we had need fall upon our knees, to pray for the forgivenes of our faylings, in the doing of that duty; We had need faſt for our faſtings, & be humbled for our humiliations, becauſe we have performed ſpiritual ſervices in a Carnal and Careles manner.
But 2. If we doe our utmoſt from a ſincere heart, and offer all up in the name of Chriſt, through him, we ſhall be accepted of the Father. Chriſt is that high Prieſt that hath entred into the holy of holies, and there he bare the Iniquity of our holy things: He takes away our filthy garments, and cloaths us with the immaculate robes of his righteouſneſs. Our prayers are raw and cold, but Chriſt mends them in the carriage: Our ſervices are imperfect, Chriſt preſents them perfect to the Father. Our duties have many ſtaines and defilements by our formal ſlight performance of them: But the Lord Jeſus waſheth them, and ſo preſents them to the Father. So then in all our ſervices we muſt act in the ſtrength of Chriſt: We muſt offer all our ſacrifices upon this brazen Altar, Chriſt is the onelyonly high Prieſt that can offer all for us: Nothing of our ſelves, as of our ſelves we can doe in an acceptable manner. All we muſt doe, muſt be in the ſtrength of Chriſt, without him we can doe nothing, but we can doe all things through Chriſt that ſtrengtheneth us.
7. And laſtly. The laſt Conſideration ſhall be drawne from the Conſid. 7. From the dreadfull curſe in the Text.dreadful curſe in the Text: The hypocrite, the deceiver, that offers a corrupt thing unto the Lord is under a dreadful curſe. It was a heavy j…dgement for Cain and Cham to be under a curſe: And an Anathema, with a Maranatha at the end of it is the higheſt Goſpel Curſe: How dreadfull muſt the condition of Hypocrites be, who deal deceitfully with God, who (as it is in the Text) make vows and keep mental reſervations; who vow under pretence of Zeal, and yet give God the worſt. This diſſembled Sanctity is double iniquity. But what did Cain meet withall, but a curſe for his ſleight ſacrifice? what did Ananias and Saphira meet withall for their hypocritical juglings and defalcations from the price, but death in the place, a ſignal judgement? What ſhall careleſſe Miniſters meet withall, but a dreadfull woe? Zech. 11. 17. What ſhall they all meet withall which doe the work of the Lord deceitfully, but a dreadfull curſe? Jer. 48. 10. Gods curſes are terrible, and light heavy upon hypocrites: Though men oftimes cannot find them out, yet God will take them into his own hand; and it's a fearfull thing to fall into the hands of the living God. This Deceiver in the Text is an accurſed perſon, his ſinne will find him out; his juglings, pretences, hypocriſie… are all naked unto God, and the vengeance of God will overtake him.
Having diſpatched this Uſe of Exhortation, I come now to a ſecond Uſe, which ſhall be for Reproof of that grand Hypocrite and Deceiver in the Text, who hath in his flock, a Male, &c.
Within the verge of this Reprehenſion come ſeverall ſorts of Ʋſe 2. For Reproofperſons, whom I ſhall ſingle out, and cry aloud againſt them: As for inſtance,
1. The Hypocrite, who makes a ſhew, a ſhaddow, a pretence of 1. The Hypocrite.Religion, without the truth, …eality, and ſubſtance thereof. The Hypocrite is odious to God and man: Men hate him becauſe hee ſeems ſo good; God hates him, becauſe he is not what he ſeems. He may goe a great way, and deceive men and his own heart for a time, yet he cannot eſcape the knowledge of a holy, omniſcient Lord God. Its the obſervation of a Reverend Divine, that a Hypocrite is uſually diſcovered before he dye. But though he eſcape undiſcovered, and unpuniſhed by man, yet the hand of God will reach him: The Pſalmiſt ſets him out, Pſal. 36. 2. 3. Pſal. 55. 21. No man gives ſmoother words than a Hypocrite; no man more full of complements, none will pretend more friendſhip, and none will doe leſſe: Joab came after ſuch a hypocritical manner to Abner and Amaſa, and made his flattering ſpeeches, but a Preface to his Murther: Iſhmael came weeping as he went, before he …lew them: Judas kiſt Chriſt, and then betrayed him. Multitudes there are that put on a Vizard of Religion to cover their oppreſſions, treachearies, and Machivillian Pollicies: Such are ſet forth by the Poet in a lively character,
—Pulchra Laverna
Da mihi fallere, da mihi juſtum ſanctumque videri:
Noctem peccatis & fraudibus objice nubem.
I will not Engliſh it, would mens contrary practiſes would make the confutation. But can a Hypocrite think to put off God with the worſt (i. e.) ſhews, phanſies, pretences, and airy complements. Such empty ſleight ſervices as come from a rotten heart, are like the Prophets rotten girdle, good for nothing; like Cains ſacrifice, like the cutting off a Dogs neck, like eating of Swines fleſh, all which are an abhomination unto the Lord. Hiſtories make mention V. Fox Act. & Monum. Vol. 1.of William the Conquerour to have theſe Characters; He was wiſe, but crafty; rich, but covetous; faire ſpoken, but falſe hearted. If a Profeſſor be guilty of theſe characters, he is a ſhame to his Profeſſion. Ananias and Saphira played the notorious Hypocrites: They entred themſelves into Church-fellowſhip, and would have been counted as good Diſciples as the beſt; but they agreed together to keep back part of the price; and their ſin found them out, and left them as ſignal ſpectacles of Gods dreadfull judgement to Poſterity. Thus Hypocrites keep back part of the price; they may preſent their bodies before the Lord in a publick Congregation, but they keep their hearts afarre off: They may doe many things out of cuſtome, forme, deſire of applauſe, reputation amongſt men, for fear of the brawling of a naturall conſcience, yet notwithſtanding their hearts are not right before the Lord.
2. This Doctrine reproves negligent, lazy perſons, who are ſo farre from giving God the beſt, as they think any thing will ſerve the turn; wherefore they will be at no pains in Gods ſervice, loth to riſe out of bed to hear a Sermon: Solomon deſcribes ſuch, Prov. 6. 9, 10. Men of lazy, ſupine ſpirits have alwayes excuſes ready at hand, as wee may read Prov, 20. 4. Prov. 22. 13. This ſlothfulneſſe is a very great ſinne, when men will not ſtirre up themſelves, nor improve their parts and abilities to ſerve God with diligence. Seneca calls Otium vivi hominis ſepulturam: And a learned Profeſſor calls it Christiani Barathrum. There is a dreadfull D. Arrowſmith Tact. Sacr.doome upon the ſlothfull ſervant, Mat. 25. 30. where God gives but one Talent, he expects improvement thereof: But what ſhall we ſay of ſuch as have many Talents, great Gifts and Abilities, and yet hide them in a Napkin? It's a hard matter to get ſome into a Pulpit, though they have been ſolemnly ſet apart for that great work, and have dedicated themſelves thereunto. Conſider with your ſelves, where much is given, much is required; and for more Talents entruſted to you, the greater ſhall your accompt be at the laſt day. VVhat ſhall we think of ſuch, who ſhould have inſpection over thoſe that are entruſted to their government, but they faile that truſt which Parents repoſe in them. Children are the Parents deareſt Jewels, and Governours and Tutors are Pro-parents, or ſhould be ſo. Now to let youth have their liberty, and runne their courſe, to let them chuſe whether they will come to Prayers or no, to Scholaſtical exerciſes or no; this liberty will be their bane; and how heavy an account have thoſe to make to God, who have power to reſtrain them, yet are of Gallio's careleſſe temper. Brethren, let's take heed of ſloath, and eaſe in our places; but let's be vigilant, induſtrious, and active for God: Let's look to all under us; let's Catechiſe them, keep them cloſe to Religious and Scholaſtical Exerciſes: For Truants, idle, lazy perſons, let's labour to reform them; and if they will not be conformable to Diſcipline, lets remove them from our Societies, leſt their evil example may be the ruin of the Community. Let not ſuch Pleas be received; for they are vain and frivolous; That Gentlemen come to learn faſhions, and intend to ſtay but a ſhort time, and muſt they be kept to exerciſes? It's an experimental obſervation, that ſuch manner of Drones and ſlothfull perſons, do the greateſt miſchiefe by their examples unto the place where they live: And upon further experience it will be evident, that we had farre better bee without ſuch idle company than have them. Let Joſhuahs reſolution be our practiſe: We and our houſes, we and all our charge will ſerve the Lord. Lets quicken our ſpirits, and ſhake off drowſineſs; we ſerve a good Maſter, we cannot take too much pains, nor beſtow too much ſweat in his ſervice.
Thirdly, this Doctrine reproves all ſuch who put off their …epentance to Old Age; what's this but to offer a corrupt thing, a lame, and a blind Sacrifice? Thy youth, marrow, vigour, ſtrength ſhould be given unto God. It's a Proverb fetcht from hell—
Angelicus Juvenis ſenibus ſatanizat in annis.
I am ſure …od beganne with Samuel, Timothy, Joſiah in their youth, and in their freſh green yeares they gave up themſelves to God. That rare King Edward the ſixth was a mirrour of his Age for parts and piety in his tender yeares. Young Bullocks were offered up in Sacrifice, Numb. 28. 11. Freſh, green eares of corn were to be offered up to God, Lev. 2. 14. And the ſoul of God deſires the firſt ripe fruits, Mich. 7. 1. Now what a great contempt is it to think, that old decrepite age, dry bones are good enough for God (that I may ſpeak with reverence) that is to offer God the Devils leavings. I doe not here ſet a barre againſt the eldeſt, but invite them to repent, and bewaile their miſſpent time: But this is to forewarne, and caution people not to delay repentance till old age; for 'tis doubtfull whether ever thou mayſt live to be old. God may cut thee off in the midſt of thy youthfull vanities; or if thou liveſt to be old, it is as doubtfull whether thou mayeſt have grace given thee to repent then. There's a peradventure whether thou mayeſt repent: And God gave Jezabel Rev. 2. 21.ſpace to repent, but ſhe repented not,. Wherefore it is great madneſſe and preſumption, and a moſt high affront unto God, to run a mad careere, and follow the ſwinge of youth, and to hope for repentance and mercy in old age.
But I come to a third Uſe, which is for Examination. Three Ʋſe 3. For Examination.Inquiries I ſhall onelyonly make.
1. Whether we give God the beſt in the duties we perform unto him?
2. Whether wee give God the beſt in the exerciſes of graces?
3. Whether wee give God the beſt in our life and converſation?
In all theſe things God requires a Male, and the beſt of that Male, in the beſt of the beſt duties, the beſt of the beſt graces, the beſt of the beſt converſation. Let's as in the preſence of God, deale plainly and impartially in this Examination.
1. Then, do we give God the beſt in our duties? doe we give God our hearts, our affections, and wills? Do we doe all our duties as in the preſence of God, in obedience to God, with a ſingle eye, and reſpect unto Gods glory? Such queſtions as theſe put home, will ſearch to the quick.
Amongſt others, I ſhall fix only upon theſe three inſtances, eminenter non excluſive (For in all the beſt is to be given to God.) This Rule admits no exception.
The queſtion is,
1. Whether in hearing of Gods Word, we give God the beſt? Q. 1. Whether in hearing wee give God the beſt?This is a very weighty duty: And we are often enjoyned to hear, Jer. 22. 29. Faith cometh by hearing, Rom. 10. 17. It's a mark of Chriſts Sheep to hear his voice, Joh. 10. 27. But amongſt hearers, three ſorts in four miſcarry, according to Chriſts own computation: for there are ſtony, high-way, thorny hearers; the Word of God is loſt in all theſe: OnelyOnly the good hearer profits by the Word, and brings forth fruit with patience. Wherefore we are not only exhorted to the duty of Hearing, but to the right manner of performing this duty; Take heed therefore how ye hear, Luk. 8. 18. Now whether in our hearing we give God the beſt, we are to examine three particulars.
1. How we prepare our ſelves before hearing?
2. How we demean our ſelves in hearing?
3. How we behave our ſelves after hearing?
Firſt, before hearing there is required preparation, Eccleſ. 5. 1. Keep thy foot when thou goeſt to the houſe of God. Publius Scipio firſt went unto the Capitol to pray, before he went to conſult amongſt the Senators. Before we come to a Sermon, our duty is to ſequeſter our ſelves from earthly entanglements. Abraham when he went up to the Mount to Sacrifice, he left his Aſſes at the foot of the hill: Before the Jews offered Sacrifice, they uſed many waſhings and purifyings, Exod. 19. 14. Mephiboſheth dreſſed his feet, when hee went to David. O how ſhould we waſh our hearts before we come into Gods preſence! Before we come into the place where the name of God is recorded, we ſhould conſider of that ſoveraignty, power, purity, and Majeſty of God: We ſhould get our hearts ſequeſtred from the world; our pride, paſſion, and all inordinate affections ſhould be mortified; we ſhould have our ſpirits meekned; we ſhould approach with trembling, reverence, and awfull fear of the great and glorious preſence of God.
2. In hearing there are two things required; Atte…tion of the ear, and Intention of the heart.
1. There muſt be a ſerious attention; we read Luke 4. 20. The eyes of all them that were in the ſynagogue were faſtned on him. When we go to duty, we ſhould conſider of the preſence of God and Angels, and ſhould behave our ſelves with all reverence in the publick Aſſemblies. The Preacher ſhould be ſerious, grave, reverend, and avoyd all affected phraſes, uncouth, unſcriptural ſpeeches: He ſhould hold faſt the form of ſound words. And hearers ſhould deport themſelves with all reverence: Laughing at one another, idle gazing, wanton glances, roving eys, O! how unfit and unſuitable are they, as at other times, ſo eſpecially in places of Worſhip.
2. In hearing there is required intention of the heart: The heart muſt goe along with the eare; and what we hear, we muſt labour to let it ſink into our hearts, and there make its reſidence: The heart muſt be affected in hearing; the heart muſt act vigorouſly, and be fully bent upon God. His Word is precious, and none ought to fall to the ground: Wherefore we muſt ruminate, ponder, meditate, apply, and labour for retentive memories. This caution is of great concernment, foreign, Heb. 2. 1. VVe muſt remember that in hearing we deale for life and immortality; we negotiate for Eternity, and drive a trade for our immortall ſoules: ſo we muſt hear to day, as for ought we know, we may never live to have another opportunity: Wherefore the heart muſt be in good earneſt, with all the affections thereof ſet a worke; The Love, Joy, Hope, Deſire, all muſt bee ſeriouſly fixt and intent upon what wee hear.
Thirdly, how we muſt demeane our ſelves after hearing. To this purpoſe I ſhall mention onelyonly two Duties, which if put in practiſe, it's without all queſtion, that wee give God the Male.
Firſt, it's required that we meditate on what we have heard: 1. We muſt meditate in the Word.For Meditation is the ſpiritual digeſtion of a Sermon. This Moſes, Iſaac, and David much practiſed. It fareth with a good Sermon for the Soul, as with a good meales meat for the Body: By digeſting what we receive, we thrive the better: Wherefore after we have heard a Sermon, we muſt call our ſelves to a ſtrict accompt, rubbe up our memories, and labour to make what we have heard our owne, that this food may turne into our nouriſhment, that we may eat and make a good meale, and digeſt the food of our ſouls even to eat the roll (as the Prophet did) Jer. 15. 16.
Secondly, it's required, that wee yeeld ready obedience unto 2. Wee muſt yeeld obedience unto the Word.the VVord of God: For not the Hearers, but the Doers of the Word ſhall be juſtified. The life of a Preacher is the Application, and the life of a Sermon in Preaching and hearing, conſiſts in the particular Application: what wee heare, wee muſt apply, and practiſe in our lives. Thus we give God the Male in our hearing.
A Second Duty wherein we are to examine our ſelves in, is Q. 3. Whether we give God the Male in our prayers.whether we give God the Males in our prayers, and ſupplications? Prayer is a great part of our religion, a great part of worſhip, wherein God is gloryfied; wherefore I muſt take the beſt paines I can to examine this point; whether in our prayers, we give God the beſt? whether we offer a Male, and not a corrupt thing? For tryall whereof, Il'e lay down ſome diſtinguiſhing characters, to differrence the pretious from the vile.
1. Prayer muſt be humble, ſo did Abraham pray, Gen. 18. 27. ſo David prayed in a moſt humble manner, 2 Sam. 7. 19. ſo Jacob, 1 Prayer muſt be humble.Gen. 32. 9. There's required an humble reverentiall frame of ſpirit in our approaches and applications unto the throne of grace. Conſideration of Gods tranſcendent majeſty and greatneſſe, and the apprehenſion of our own vileneſſe ſhould cauſe us in an humble manner to make our addreſſes, and preferre our ſupplications unto the great God of Heaven and Earth. Conſider likewiſe thou art a Creature, duſt and aſhes, a worme, and no man, a ſinner, a Rebell, an enemy to God, by nature a child of wrath, This Conſideration ſhould humble thee in the preſence of the Lord.
2. Prayer muſt be in faith, Mat. 21. 22. No prayer but that of faith can be accepted: No ſervice but of a Beleever is any 2. Prayer muſt be in Faith.whit available in the ſight of God: Its the prayer of a righteous man, which availeth much: And only beleevers are accounted righteous in the ſight of God.
3. Prayer muſt bee fervent, James 5. 16. Qui timide rogat, docet negare.
4. All Prayer muſt be put up in the name of Chriſt Joh. 15. 6. 3. Prayer muſt be fervent. 4. All Prayer muſt be put up in the nāe of Chriſt. 5. Prayer muſt be with perſeverance. 6. Prayer muſt proceed from the ſpirit of Adoption.No petition can be excepted unleſſe it be prefer'd in the name of Jeſus Chriſt.
5. This Prayer muſt be with perſeverance 1 Theſſ. 5. 17. Will the Hypocrite (ſaith Job) pray alwayes? will he alwayes call upon God?
6. Prayer muſt proceed from the Spirit of adoption Gal. 4. 6. Many have a gift and are ſtrangers to the grace of prayer. Many uſe a form, and yet are unacquainted with the Spirit of prayer. Many uſe prayer as a duty, few as a meanes; Wherefore we muſt ſhaddow forth the ſpirit of prayer, by theſe propertyes.
1. There's a warming of the heart, the heart powreth out its ſelfe before the Lord: Hence comes grones, ſighes, ſupplications. The heart is ſeriouſly affected. Prayer is rather heart labour, then lip labour, and the heart breakes, and pants after God in prayer: So was Hannah affected, in powring out her heart, before the Lord.
2. There is a Child-like language; There is Abba, Father. 2. Gal. 4. 6.There is much difference betweene the language of Children, and Slaves, Gods children learn his language, and they come as children unto a Father.
3. Their aime, ends, and deſignes are Gods honour and glory: 3.Self-ends and intereſts, doe not ſet men on work to pray; the ſpring that moves, is love to God, his honour and glory and the end and aime they drive at, is the glory of God.
In the next place its inquired, How may we give God the Q. 2. How we may give God the Male in receiving of the Sacrament?Male in receiving of the Sacrament.
For Anſwere hereunto we are to note, that if we rightly examine our ſelves, we may participate of the Sacrament; To which purpoſe I will ſet down.
Self-examining-objects,
Self-examining-propertyes, and
Self-examining-graces.
1. For ſelf-examining-objects, and they are either thoughts, Words, and Deeds; as
1 For our Thoughts, we muſt examine whether they are ſanctifyed 1. Self-examining-objects. 2. Self-examining-Propertyes. 3. Self-examining-graces.Jer. 4. 14.
2. As for Words, they muſt be ſuch as miniſter grace to the hearers, Col. 4. 29. and
3 As for our Actions, they muſt be ſuch as become the Goſpell. Phil 1, 27.
2. For ſelf-examining-propertyes, they muſt be,
1. Thorough and Impartiall, we muſt take notice, both of leſſe and greater ſinnes: No ſinne muſt eſcape us, without due and ſerious examination.
2. Regular; The rule of the word muſt be that whereby we muſt try and examine our whole life, we muſt bring all to the Law and Teſtimonye: Then
3. For Graces, we are to examine in theſe eſpecially.
1. Knowledge is required, whether we diſcern the Lords body: An Ignorant, blind devotion is abominable, and rejected by God; we muſt know the nature of a Sacrament, the Inſtitutor, the end of it: we muſt know our happyneſſe by creation, our miſery by ſinne in Adams fall, our reſtored condition by Chriſts Redemption, the benefits of Chriſts purchaſes, viz. Juſtification, Sanctification and Glorification.
2. Faith is required, and this muſt not be Temporary, Hiſtoricall, Dogmaticall, but a Juſtifying faith, ſuch a one as purifieth the heart, Act. 15. 9. as is unfained and worketh by lowe.
3. Repentance, this muſt be Evangelical: This Repentance muſt have theſe fruites 2 Cor. 7. 10, 11.
4. Love, both love to God, and love to the Brethren: Joh. 13. 47. Love is the badge of a Diſciple.
5. New obedience, newneſſe of life is required, Iſa. 55. 7. And thus we muſt give God the Male, in the celebration of his Ordinance.
But the next Queſtion hath ſome affinity unto this:Q. 2. Whether we give God the beſt in our graces?
Q. 2. Whether we give God the beſt in our Graces? Not to inſtance in what I inſtanced before, Ile propound other inſtances, viz. In Humility, Meekneſſe, Temperance, Wiſdom.
1. Doe we give God the Male in the exerciſe of the grace of Humility? There may be a voluntary Humility, and a naturall humble carriage, but the queſtion is, whether we have that Humility which is of the ſame ſtamp with ſpiritual Poverty? whether ſelf be emptied, Chriſt advanced.
2. For Meekneſſe; there's in ſome a more natural inclination to Meekneſſe: But when we are provoked to wrath, do we then ſhew meek ſpirits to bear and forbear with others? to overcome evil with good, to heap coales of fire upon enemies heads?
3. For Temperance; where is our ſober, temperate carriage, in Abſtinence and Moderation? Phil. 4. 5.
4. For Wiſdome; doe wee labour for Wiſdome, Divine Wiſdome, and honour God with it? lay forth our parts, intereſts, and all to honour God withall?Q. 3. Whether we give God the Male in our whole life & converſation?
Q. 3. Then the laſt Queſtion is, whether we give God the Male in our whole Converſations?
To which purpoſe by way of character we muſt decypher out ſuch a Converſation.
1. It muſt be holy, 1 Pet. 1. 15.1. Holy. 2. Sincere. 3. Univerſall. 4. Wiſe.
2. It muſt be ſincere, 2 Cor. 1. 12.
3. It muſt be univerſall, Pſ. 119. 6, 101.
4. It muſt be wiſe and ordered with diſcretion; the wiſdome of the Serpent is required as well as the innocencie of the Dove.5. Fruitfull.
5. It muſt be fruitfull in the exerciſe of good works: A Chriſtian Converſation is not barren, it muſt bear twins.6. Regular,
6. It muſt bee regulated according to the Goſpel, Phil. 1. 27.Ʋſe 4. For Direction.
The fourth Uſe in order is for Direction: For the better ſetting home this Uſe as may be moſt profitable for you, I ſhall endeavour to anſwer two Queries.
The firſt whereof is; what impediments and obſtacles we ſhould remove that hinder us from giving God the beſt?
Then ſecondly; What ſpecial duties are required to ſhew the Q. 1. What Impediments are to bee removed. Imped. 1. Ignorance.ſincerity of our hearts, that we offer God the Male, even the beſt of all our ſervices?
For anſwer unto the firſt Queſtion; the Impediments are theſe eſpecially.
1. An ignorant, blind mind; when people underſtand not the excellency of Jeſus Chriſt, they will brayd of the Gadereniſh humour, they preferre their ſwine before him. There's ignorance ſufficient, when they askt, what is thy Beloved more than another beloved? Cant. 5. 9, 10. But the Spouſe gives an experimental anſwer, v. 10. My Beloved is white and ruddy, the chiefeſt of ten thouſand.
2. A frothy and vaine ſpirit: How many entertain a low and Imped. 2. A frothy vain ſpirit.cheap opinion of Religion, and think any thing will ſerve, as if any thing were good enough for God? Such a ſlight ſervice was done by Gehazi, he went on before, and layd his ſtaffe upon the child, and there was no appearance of life in the child; but the Prophet Eliſha layd his hand on the childs hand, his mouth on the childs mouth, &c. and in good earneſt ſet upon the work, and the ſpirit of the child revived. It's the obſervation of a Reverend Mr. Jerem. Burroughs.and precious Divine, that of all ſpirits, hee deſired to be delivered from a frothy ſpirit: it's therefore a matter of lamentation, and ought in good earneſt to be bewailed, to conſider with what irreverence, formalities, and ſlightneſſe of the ſpirit many ſet upon duty; ſome will pray partly between ſleeping and waking, ſo drowſily, that they can ſcarce pronounce their words aright; Others will mumble over a few words of courſe in their beds. Neither of theſe think of that reverence that belongs to the great God of heaven and earth, and that he requires the Male, the beſt we can offer unto him.
A third Impediment is a worldly ſpirit: A heart ſwallowed up Imped. 3. A wordly ſpirit.with the love of the world will never give God the beſt; ſuch ſpirits wil grudge any thing for God, becauſe the world hath ſeized on their ſpirits, and took up their affections: Their breath, words, converſations, even all favours of the world. Now this love of the world is the root of all evill, and enmity againſt God: Demas forſook the Apoſtles ſociety: The young man preferred earthly treaſures before heavenly; where the world ſits cloſe, and the heart is enamoured with the love of the world, there Chriſts riches and his excellencies are undervalued.
A fourth Impediment is an unbeleeving heart. Chriſt is not a Imped. 4. An unbeleeving heart.whit regarded amongſt unbeleevers; onelyonly beleevers account him precious, 1 Pet. 2. 7. He that knew the worth of the pearl of price, and beleeved there was ſuch vertue in it, ſold all to purchaſe it, Mat. 13. 46, 47.
Theſe Impediments being removed, ſome ſpeciall duties ought to be practiſed.
1. Alwaies ſet before thine eyes the great God of heaven and Dut. 1. Set God before thine eyes.earth, as omnipreſent, pure, and omnipotent, who ſeeth, knoweth, and ſearcheth all hearts. This conſideration will make thee afraid to preſent any thing vile and refuſe unto ſo great, ſo holy a Lord God. How thou prayeſt in thy cloſet, what thy ſecret, reſerved thoughts are, what thy intentions are in any duty, all are naked unto that great and glorious Majeſty with whom thou haſt to deale.
2. Labour for ſincerity of heart. That's it which will carry thee Dut. 2. Labour for ſincerity of heart.through all brakes, bryars, difficulties, and perplexities whatſoever. It's ſaid, Aſa's heart was upright, there's a nevertheleſſe put in, 2 Chron: 15. 17. It's this which comforted Hezekiah when the ſentence of death was paſt againſt him, 2 King. 20. 3. It's that which God requires, even truth in the inward parts, Pſ. 51. 6. It's that which is the cauſe of rejoycing, 2 Cor. 1. 12. Nathaniels character, to be an Iſraelite indeed without guile: Joh. 1. 47. The upright are they which love Chriſt, Cant. 1. 4. And they are Gods delight, Prov. 11. 20. Their Tabernacle ſhall flouriſh, Prov. 14. 11. Their high way is to depart from evill, Prov. 16. 17. They walk ſurely, Prov. 10. 9. and no good thing will God withhold from them, Pſ. 84. 11. Their end is peace, Pſal. 37. 37. Upright walking with God will carry a man through all troubles whatſoever, and in life and death will yeeld matter of abundance of conſolation.
3. Embrace the preſent ſeaſon of Grace; Seek ye the Lord whilſt Dut. 3. Embrace the preſent ſeaſon.he may be found, call ye upon him whilſt he is near, Iſa. 55. 6. Now give God your ſtrength and marrow, and lay aſide all delayes, Apologies, and Procraſtinations.
4. Be much in Prayer and Supplication, that what ever thou Dut. 4. Be much in Prayer.doſt, what duty, whatſoever ſervice thou offereſt unto God, that he would accept thee through Jeſus Chriſt. As the Ancients held the Plough and prayed, ſo hear and meditate on Gods Word, keep the Lords Sabboth holy, and pray for a bleſſing upon all from heaven: Bleſſe Lord his ſubſtance, Deut. 33. 11.
5. Make Religion thy work, the grand deſign thou driveſt: Let Dut. 5. Make Religion thy work.thy generall calling as a Chriſtian have the preheminence of thy particular calling in the world; Seek firſt the Kingdome of God, Mat. 6. 33.
The laſt Uſe is for Conſolation unto thoſe who to the utmoſt in Ʋſe 5. For Conſolation.ſincerity of heart endeavour to walk before the Lord. Thus Enoch walked with God, Gen. 5. 24. Zachary and Elizabeth walked in Gods Commandments blameleſs, Luk. 1. 6. David was a man after Gods own heart: Yet the beſt of Gods children have their failings, Jacob confeſt himſelf not worthy of the leaſt of Gods mercyes, &c. David confeſt himſelf as fooliſh as a bruit Beaſt, and wiſe Agur acknowledged that he had not the underſtanding of a man. It's a great cauſe of greif, and a burthen to the ſpirits of Gods deareſt children, to conſider how much they faile in duties: Their dulneſſe, deadneſſe, diſorder of ſpirit much afflicteth them. What I ſhall further adde ſhall be compriſed in theſe enſuing conſiderations.Conſid. 1. Infirmities are incident to the beſt.
1. Infirmities are incident unto the beſt of Chriſtians; I ſleep (ſaith the Spouſe) Paul complains of a body of ſin, and of fleſh, and of an antipathy between fleſh and ſpirit.
2. Gods children allow not themſelves in ſinne, but mourn Conſid. 2. Gods childrē allow not themſelves in ſin. Conſid. 3. Sincerity is accepted. Conſid. 4. Where ſincerity is, there is an endeavour after more grace. Conſid. 5. Others examples are not juſt ſtandards Conſid. 6: Perſeverance ſhall obtaine the Crown.for ſinne: Sinne is their exceeding great grief and burthen.
3. Where the heart is ſincere, it is accepted; a willing mind is accepted, 2 Cor. 8. 12.
4. Where the heart is ſincere, it is not contented with what it hath already attained, but labours for more grace, Phil. 3. 13, 14.
5. Conſider, that others examples and attainments are not that ſtandard, for every one to meaſure himſelf by: No examples but that of Jeſus Chriſt is every way authentique. Some will ſay on one hand, Such and ſuch goe no further, and will not this ſerve my turne? others ſay, ſuch goe ſo farre, and if I cannot come near them, I may juſtly ſuſpect my ſelf to be an Hypocrite. Neither this nor that muſt determine us.
6. And laſtly conſider, that Perſeverance ſhall obtain the Crown, Rev. 2. 15. Many beginne well, and fly back. Of all, Apoſtates are moſt hated by God: But as for ſuch who perſevere in Grace, and walk in ſincerity before the Lord, theſe ſhall be happy unto all Eternity; theſe having been faithfull unto the death, ſhall receive a Crowne of Life. *⁎*
The End of the Second Decad.
A THIRD DECAD OF SERMONS. PREACHED TO THE ƲNIVERSITY, AT St MARIES IN OXFORD.
By HENRY WILKINSON, D. D. and Principall of Magdalen Hall in OXFORD.
2 Tim. 1. 13. Hold faſt the forme of Sound Words, which thou haſt heard of me, in Faith, and Love, which is in Chriſt Jeſus.
OXFORD, Printed, by W. H. for THOMAS ROBINSON Anno Domini M.DC.LX.