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 [Page 2] gravity 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 onely in affection, but in action, so Paul doth shew the truth of his love; for he doth not onely 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.
• [Page 3]2. 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. 13.1 we 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 [Page 4] in 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. 3.3 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. 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. 13.8 Plut. 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,

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 [Page 5] to 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. 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. [...]. 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.

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. 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. 6.26 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 [Page 7] Paul 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. 3:18 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 onely end of hearing; there are many others; as, to glorifie God,’ [Page 8] to 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. 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. [...] 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. [Page 9] It 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. 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. and 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 [...], 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; [Page 10] that 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. as Mat. 5. Bles­sed are the meeke for they shall inherit the earth: Blessed are the mercifull, Mat. 5.7. for 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, [Page 11] as 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. 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. 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. 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 12] also 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 67 abundant 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 [Page 13] mercy, 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. full 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. 49.7 Mat. 5. Blessed are the meeke, for they shall inherit the earth: Mat. 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: 1.21 Let 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 [...], 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 [Page 14] an 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. and 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, 16 to 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 onely means to save [Page 15] the 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. 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 onely 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 [Page 16] to 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: 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.

• [Page 17]1. 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. [...] 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. and 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. [...] 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 onely concerning the Law; some would have it meerly judiciall and ceremoniall; and so, bound the Jew [Page 18] only 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. 8.33 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. 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 onely 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. 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. 2.16 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 [Page 19] tongue, and before our Actions; forasmuch as he speaks not in vaine, that is judge that speaks, saith Solomon, Prov. 13:13▪ Prov. 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 [...] 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. but the whole man, body and soul; so that a part is onely 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. 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, [Page 20] should 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: 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 [Page 21] the 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. 1.6 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 [Page 22] shewed 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 [Page 23] to 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, [Page 24] who 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. 8.28 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 onely 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.

[Page 25] Answ. 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. 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. So was our blessed Saviour himselfe, not onely 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 onely 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 [Page 26] postures 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. 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, [Page 27] practise 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 onely that sacrifice which is evangelicall; and that, is alwayes of grace; either univer­sally, or particularly; first, universally, so is onely 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 onely 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 onely 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, [Page 28] in 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 onely 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 [Page 29] this 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 [...] (as the Apo­stle speakes) an affection of dishonour, and doth discover a kind of basenesse in Gods servants, to seeke him onely for their owne ends.) We may see the like in another kind, 2. Reg 17.32.33. 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 [Page 30] is 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 [...], with strong cryes and teares unto God, Heb. 5. till 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; [Page 31] God 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 onely happy, the onely 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. 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 [Page 32] and 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. parturitore, 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 [Page 33] so 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. 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.

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 vvhich b [...]ingeth no [...] [...]th good fruit is hevvne dovvne & cast into the sire. 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 [...] 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 onely one instance: A Wind­mill, when the wind serveth, moveth and moveth very nimbly too: yet we doe not say presently that that is li­ving [Page 34] creature; 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 onely, 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 [Page 35] more 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 onely 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 [Page 36] with 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. shall 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 [Page 37] which 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. that 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 [Page 38] satisfie 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. none 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 [Page 39] holy, 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, [Page 40] that 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. saith 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. 14.2 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 [Page 41] pleasing 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 [Page 42] from 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; [Page 43] and indeed, that worship and service is farre from faith, which is not reasonable; hence is that of the Prophet, Psa. 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 [Page 44] to 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. 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.) 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 [Page 45] of 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 2 2 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 [Page 46] desire 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 onely 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, [Page 47] infidels, 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. 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. 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 [Page 48] with 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. 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. 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: [Page 49] wherefore, my Nationall brethren, I exhort you, to entertain Saint Pauls counsell; Let your worship and service towards God, be not onely 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. 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 [Page 50] bits into the Horses mouths, Sam. 3.3 that 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. a 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. Brethren, 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.