A SERMON AT THE MEETING, November 25, 1679. AT S. Mary-le-Bow in Cheapside, London. By William Basset, Rector of Brinklow, in Warwickshire. LONDON, Printed for T. Basset, at the George near S. Dunstan's Church in Fleetstreet. 1679. TO THE Right Worshipful Sir ROBERT VINER, Baronet, and Alderman of the City of London. CErtainly this Meeting justly claims a place among the considerable Benefits our Country doth enjoy, not only in regard of the correspondence the several members of it, that are removed to this City, hold one with another; but especially that by this means so many Plants are yearly removed from the barren parts of it to this richer Soil, where they are pruned and dressed, and having depth and fatness of earth grow into Trees, that yield Profit and Beauty to the whole. Nor is the advantage small to those, whose Lot doth not fall in this pleasant place: since the Country is yearly eased of so many, who, by reason of ill Circumstances, would be rather a Burden, than advantage to their Neighbours; especially those places that have more Hands than Work; where Men stand idle, perhaps, for no other reason, but because none have hired them. And I have sometimes known a Town at great expense, both of time and Money to keep out, it may be, some single person from being an Inhabitant, because they had more than they could employ before. And where the younger do increase, the more ancient, while yet serviceable, being left without employ, are necessarily supported by the Contributions of the place. And in Corporations, and Market-towns, where some might have crept into little Trades, this is already divided into so many hands, that (some few in a Town excepted) they have little else to do, but to open and shut the Windows of their Shops, and when they have shut, are scarce able to set and keep them open. Whence we may take some measures of the Benefit, the Country doth receive from this Company. For should they lay down so good a Work, our poor, and therefore our payments would increase; more would die indebted to the world, leave Charge behind them, and each way oppress the living: and the business of all private and public Sessions would yearly increase. Therefore certainly all the Inhabitants of that place are bound in point of policy, and reason, if not of duty too (according to their several Capacities) to encourage and maintain so good a Work. Especially the Gentry, whose Abilities, Divertisements, or other Concerns, calling them so oft to Town, give them so fair an opportunity: especially considering these Benefits reach even the high places themselves are yet in. For Landlords thrive best, where Tenants prosper. And Rents usually fall, where the poor, and therefore payments, do increase. I must therefore impute it to the non-consideration of these things, and perhaps, in some to the want of Generous and Public Spirits, or at least to the not kindling, those Sparks of Virtue into a frame of Love, and Bounty, which (however Titles go) are essential to a Gentleman, that we are in this Affair so far left by those whose presence would be an Honour to the Company, a Glory to the place of their Nativity, and would give new life and vigour to the business of this Assembly. Great Bodies move the lesser. And good Leaders in that Contribution, which is not (as some suppose) for the Steward's Pockets, but towards the Binding Children out to Trades, by their very example gain more from others, than the Sums themselves do give can amount to. And the more is thus collected, the more the Stewards are encouraged to a free and large addition; that for their own Fame, and the children's Good they may place them to the better Trades, which often proves as great a kindness, as the setting them out to any: for sometimes ingenuity is forced to creep, when it might run high, if placed in a better Circumstance. And since the want of public Spirits prove a decay to a whole Society, to particular Companies, and smaller Bodies; we are the more obliged, where we sinned them, to pay them due respects, and give a just applause. And since such a spirit appears so eminently in yourself, not only from your public Works and Monuments in the City, and our County Town of Warwick, in which your name shall live to future ages (He loves our nation, and hath built a synagogue) etc. But also from the Encouragement you are pleased to give this charitable Work: in having formerly vouchsafed to be Steward of this Company; and in the Yearly Honour you do it by your presence, not suffering any business, no, not the Burden, as well as Honour, you sustained, when Lord Major of this City, to deliver you from it; I thought myself in duty bound, by this Dedication, to let you know the Honour and Respects our Country owes you, as well as him, who is Your Worship's Humble Orator, And Servant, W. Basset. TO Mr. Richard Chandler, Job Vere, Thomas Grassingham, Henry Marshal, John Skipwith, William Brown, George Shettleworth, Richard Elborow. Stewards. WEll, your Charge and Trouble now is mostly over; but your Honour and Rewards, for having been Benefactors to your Country, still remain; and I hope, may outlive the Funerals of Time. For indeed you are able to give so good an Account of your Stewardship, that, as many as look upon this Meeting of our Countrymen, as an Ensample to all the other Counties of England, so you are a fair Copy for all the following Stewards of the same Company to write after. And such have been your repeated kindnesses to me, that I am bound to subscribe myself Your Obliged Countryman, And Servant, W. Basset. A SERMON PREACHED AT THE MEETING, November 25, 1679. ROM. 12.1. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. IN the Foregoing Chapters the Apostle hath discoursed some things, which the largeness of our Subject will not suffer us to look into: and from which the Text is a conclusion, and for that reason is ushered in with the Illative Therefore.] I beseech you [therefore.] In the words themselves we shall observe 1. A kind and familiar compellation, Brethren. 2. An earnest Supplication: I beseech you. 3. A farther enforcement of the matter in hand: By the mercies of God. I beseech you, brethren, by the mercies of God. 4. The subject matter of this Discourse, That ye present your bodies a living sacrifice, holy, acceptable to God. And 5. The equity and meetness of the thing, Which is your reasonable service. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. I begin with the 1. Brethren. We once all lay in that common matter, which Moses calls the void and formless earth, and others express by their materia prima; some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which though without form, was yet susceptive of any the great Creator should please to impress upon it. Out of this Infinite Power and Wisdom did produce all earthly Being's, and gave them a Law and Power of propogating their several kinds. Whence all Mankind were taken out of the same common matter, had all the same Maker; for which reason the Poet calls them, Chara Dei Soboles— The Off-sping of God. And are all descended from the same common Parents, which are the first, and most general grounds of this Relation. And when it pleased God by confusion of Languages (thereby turning sin into an universal Blessing) to necessitate men to divide themselves into many little Bodies, according to their several Tongues, and so to disperse themselves over the face of the whole earth, that there might be the more room, encouragements and necessity of Propagation; and that the several parts of the earth, by the industry of men, might communicate their good things one to another; whereupon mankind became diversified, as to Speech, Sentiments, Manners and Customs of Life, according to the several Climes they did inhabit, and other circumstances they were placed in; yet they of the same Body were knit together by a nearer Relation, than those of different Societies. And, as one speaks, Jam cuncti gens una sumus— Noting that a new and nearer Relation doth arise upon the union of two different Nations, and therefore the several particulars of the same Nation are more nearly related, than those of different Societies be. And when the same Country upon certain occasions, and for divers reasons, hath fallen under several divisions, as Parishes, Tythingries, Hundreds and Shires, they of the same part are more nearly related, than those of different Divisions. Nor doth a new, or nearer relation arise solely from the place of our Birth, but of our education, from our several Callings, Trades and other Circumstances. And if we look upon men as linked together in a Sacred Society, we have all one faith, one baptism, one hope, one God and Father of all: whence we are said to be Heirs of God, and Coheirs with Christ. And thus considered, we are all under the same Head, make up one and the same Body, which is the Church; and are Members one of another. This is the best, and most Honourable of all Relations; which the ancient Christians were ready upon all occasions to express by the term of Brother and Sister. However of late it is fallen under reproach, and is seldom used, unless in Drollery, by reason it hath been so horribly abused by unreasonable pretenders to Purity, and is made as a Characteristical difference, whereby to distinguish different Parties and Factions. So various and manifold are the Grounds and Reasons of this Relation, that there are no men, but what upon some accounts or other are Brethren. And by how many the more ways we are so related, by so many the more endearments we have one to another, and obligations to mutual love and kindness. This term hath been sometimes used, not only to a good end, but with good success too. For when the Romans were in Mutiny, and ready to tumult, they were all appeased and hushed into silence, by this one word Quirites, by which they were reminded they were all of the same Country, and had the same Captain, and Founder. To the like purpose, though not with like success, did Moses wage it, when he saw two Jews, Men of the same Nation, and same Religion contending together, Act. 7.26. Sirs, ye are brethren, why do ye wrong one to another? Sometimes it is used to usher in a reproof, which otherwise might be apt to move some unruly passions, Jam. 1.16. Do not err, my beloved brethren. And otherwhiles to sweeten and smooth men into a more easy and ready reception of some important duty; which is the design and business of it in the Text, I beseech you, brethren,— that ye present your bodies, etc. Whence we come to the second part of the Text, I beseech you. S. Paul was one of the greatest of the Apostles, in regard of his extraordinary, and immediate Call from Heaven, his Sufferings, his Labours, his Revelations, and his Learning, having been brought up at the Feet of Gamaliel, and skilled in all the Learning of the Jews. Yet writing to the Romans, who were but newly converted from Heathenism; and amongst whom there were many weak Christians, who were still entangled in the Rudiments of the World, and were subject to Ordinances: being so far from using their liberty, as a Cloak and Plea for Sin, as the manner of some is, that they suffered much for not understanding it, yet appears as their humble Supplicant, I beseech you. Which great condescension himself takes notice of to the Corinthians, 2. Ep. 10.11. I Paul myself beseech you. Which form of speech is never used, unless in these, and such like Cases. 1. To express the vehemency of the speaker, and to show the whole Soul is taken up, and filled with an earnest desire of succeeding in the affair before him. No Rhetoric so winning as such a passionate and courtly insinuation, which seems enough to melt down the affections, and form them to the mould, and methods of such an Orator. 2. When the truth proposed, or duty pressed upon us, is of grand importance and concern, as Ephes 4.1. I beseech you, that ye walk worthy of the vocation wherewith ye are called. The matter of which exhortation comprises all the Duties of Christian Religion; and therefore justly calls for so earnest an importunity. For, as it is matter of prudence, as well as duty, to proportion our love, desire, and hope, according to the measures of good, that are in the things to which they are terminated; so it is all the reason in the world, that the Orator and Divine should suit his pains to the nature of the Subject: which is but like the giving a price according to the usefulness and worth of the thing purchased. And indeed Nature and Revelation somewhat necessitate to do so. For the less things concern us, the less capable they are of truth: as may be instanced in the plurality of worlds, the motion of the earth, the reason of the ebbing and flowing of the Sea, and the rise of the River Nilus: and the remoter things are from the life, and essence of Religion, still the more controversial, as appears from the manner of the traduction of Original Sin, the perpetual Virginity of the blessed Mary, etc. In which kind of points a man cannot be mighty earnest in pressing your belief, because the nature of the Subject will bear but little, if any certainty or weight, But where things are of some great importance, there nature is more plain and satisfactory, and so is Revelation too: for whatever is absolutely necessary to Salvation, whether it be matter of faith or practice, is suited to the mode of all capacities. These so easily appear plain and reasonable, and the inducements to them so strong and weighty, that they both afford good ground for importunity; and likewise so warm the affections, and move the Speaker, that he is usually close and pressing. Therefore when the Apostle is putting us upon this great and reasonable part of our Religion, viz. the presenting our Bodies a Sacrifice to God, he both commands and courts us to it: I beseech you, that ye present your bodies, etc. 3. It may be further used, where men are not easily brought to comply with the matter proposed. There are some things indeed so readily received, and so tenaciously held by many men, that scarce any thing is able to check their belief, or restrain from the practice of them, and such be the darling conceits of the lawfulness of resisting the lawful Magistrate, and of seeking our own preservation in forbidden, and therefore in unlawful ways: which must be accounted to proceed from their agreeableness to vile affections, and the debaucheries of nature. Whereas the clearest truths and indispensable duties, though indeed the more they are so, the more agreeable they be to natural light, and the reasons of men, as the resisting and mortifying our own corruptions, yet still they are not so easily received, and reduced to practice. But we have more need of undeniable arguments, and an importunate zeal to convince and persuade their reception, than others have to put off their false and counterfeit Wares. The reason of which is, these suit with evil inclinations, and therefore are easily received: while they are against, and for that reason opposed by natural corruptions; in the one, that enemy of all good helps forward, in the other, he endeavours to hinder us either in the whole, or in part; or else in the motive or end of our faith, or action. Therefore the Apostle might the more earnestly press us to the presenting our Bodies, that by such means he might overcome all oppositions, and thereupon persuade men to captivate their thoughts to the belief, and submit themselves to the practice of so great a Duty. I beseech you, brethren. And lest this should be too little, he adds, 4. A further enforcement of the same thing: By the mercies of God. I beseech you, brethren, by the mercies of God. By which he means all those things, that the Ancients comprised under those three Heads: 1. The Goods of Fortune, as our Estates and Enjoyments in the world, which make our lives a blessing, and without which to live, would be at present to be miserable. 2. The Goods of the Body, as Health, Strength, Perfection, and due proportion of Parts. 3. The Goods of the Mind, as the use of all our Faculties, whereby we are able to reason, discourse and distinguish between good and evil, and make provision against present and future Exigencies. All which are so valuable, we know not what price to set upon them; and the want of any one of them would necessarily infer the presence of some great evil. Nay, these Mercies include all those good and perfect gifts, which come down from the Father of Lights; the Redemption of the World, and that by a price of infinite value, as the giving his Son, and that to all the sinless infirmities of humane nature, which speaks the purchase, the just admiration of Men and Angels: that Omnipotency itself should condescend to be carried in the Arms of a feeble Woman! That he, who sat on the Throne of Heaven, should vouchsafe to lie in a dirty Manger! That he, whom the Heaven of Heavens cannot contain, should be wrapped up in Swaddling ! That he, who gave life and being to all things, should lay down his life for the worst of Sinners! That Love itself should sit on a Thorny Bough, dying even for those that killed it! and to perfect the wonder, that this must be a death the most painful and ignominious in the world! That he should ever live, as the Scripture speaks, to make intercession for us, as if it was the sole end of his life to plead our Cause in Heaven! And when after all we have lived unsuitable to his Mercies, that he should yet continue the means of Grace, and Tenders of Salvation, and pursue us with all the glorious proposals of Bliss and Happiness! That he should strive with us by natural conscience, the motions and whispers of the blessed Spirit, as if he resolved to take no denial, but would even force himself, and eternal Glories on us: these are Mercies of the greatest magnitude, the most winning endearments that love and kindness can lay upon us! Obligations that should make us pliable to all the significations of the Divine Will, and to turn our hands and hearts to every duty; especially considering the great design of them is, both to oblige, and also to enable us to a pious, and an holy life, for which cause the Apostle argues from them to the duty before us. I beseech you by the mercies of God, that ye present your bodies, etc. which is the fourth part of the Text, viz. the subject of the Discourse. That ye present your bodies a living sacrifice, holy, acceptable to God. This is an allusion to the Law of Sacrifices under the Mosaic Dispensation, of which we shall observe some few things, that we may the better understand this Phrase, and the Duties it requires of us, as 1. The perfection of those things that were to be offered to God, they must be the best of their kind: Levit. 22.19, 20, 21. Ye shall offer a male [without blemish] of the beefs, and of the sheep, and of the goats. But whatsoever hath a blemish, that shall ye not offer, for it shall not be acceptable for you. And Mal. 1.14. God lays a curse upon him, that shall presume to offer him a corrupt thing. Now as these Sacrifices were typical of something that was to be under the Gospel, viz. that immaculate Sacrifice of the blessed Jesus, which he was once to make for our Sins, whence he is called the Lamb of God, slain from the foundation of the World. So the perfection of them taught the purity, which God required of them that should offer themselves unto him under each Dispensation. That God, who would not allow of imperfections in the things offered, would by no means suffer the blemishes of Sin in the persons offering. For this is a greater provocation than the other, for that teaches the necessity of this: therefore as such Sacrifices were rejected, so were such Sacrificers too. And sometimes the spotless Offering was abhorred for the spots of him that offered it: Isai. 1.11. to vers. 16. To what purpose is the multitude of your sacrifices to me? saith the Lord. I am full of the burnt-offerings of rams, and the fat of fed beasts, I delight not in the blood of bullocks, or of lambs, or of he-goats. Bring no more vain oblations, incense is an abomination, etc. The reason of which is vers. 15. Your hands are full of blood. Now by this allusion the Apostle shows that the Sacrifices under the Gospel must be pure, which he expresses by that word holy; and because our Sacrifices now must be our persons, and not our beasts, he adds a living sacrifice, in opposition to the dead ones under the Law; therefore it is plain, that he that comes unto God, must come with a Conscience purged from dead works, and refined, as far as is possible, from all the dross and imperfections of corrupted nature. The necessity of which we are sometimes taught by more proper expressions, 2 Cor 7.1. Let us cleanse ourselves from all filthiness of flesh and spirit; perfecting Holiness. Thus we must imitate that first good, and reach after some participations of the Divine Nature; becoming holy as the Lord our God is holy: and perfect even as our Father which is in Heaven is perfect. That so there may be some congruity and suitableness between God and those that worship him; and indeed this is the great condition of finding acceptance: for as God would not accept of a blemished Sacrifice, so the Text expressly declares, that we must present ourselves a Sacrifice holy, if ever we mean to be acceptable to him. That ye present your bodies a living sacrifice, holy, acceptable to God. 2. These Sacrifices were made, and offered to God, which was part of the Divine Worship. And this viz. Worship is a standing and perpetual Duty. Though the Modus be changed, yet the thing still remains. Therefore in that very place where our Saviour rejects the Temple, and the Service peculiar to it, he yet retains Worship still, and thereby makes it a Gospel-duty; Joh. 4.23. The true Worshippers shall worship. And the Father seeks such to worship him. So S. Paul, Tit. 2.12. comprises all Religion under these three Heads, viz. 1. Sobriety, which includes the Duties we own to ourselves, and forbids all intemperance and excess. 2. Righteousness, which contains all the Offices we own to others, and is a doing to all men, as we would all men should do to us. And 3. Godliness, which comprises the several Duties we own immediately to God, whereof Adoration or Worship is one, in the judgement of the Gentile World, who ever paid these Tributes of Honour to the Deity. Therefore when Epicurus, by denying Divine Providence, took the ready course to rob God of his Worship, he was charged by others, and the better of the Philosophers, tollere Deos, in effect to deny his very existence, and run the world into right down Atheism. And that Command that prohibits the worship of Graven Images, doth yet retain this worship as proper, and peculiar to the true God. For as God is the most excellent of all beings, so he will have something reserved for himself, which no creature shall share with him in, and this is especially Worship which is forbid to the creature, for this very reason, that it is due to God only, and that both by virtue of Precept and Eminency. Which thing is here expressed by presenting, that ye present your bodies, viz. in a way of Adoration and Worship. That Religion than must needs be lame and imperfect, which rests in some moral Virtues, but is deficient in this great point, that is willing to appear blameless to the world, but matters not by Divine Worship to give Praise and Glory to the Deity. For as it was not sufficient to the Jews to prepare their Sacrifices, but not to offer them: so neither is it sufficient for us to make our bodies a living Sacrifice, and never present them, as such, before God. The Metaphor must hold in these two points, else it would have been improperly used, and would reach but one part of that which other Texts in the New Testament make our duty: and the word [Present] must be of no use and signification. Nay, a thing is not properly and strictly a Sacrifice till it be offered, or at least in offering: before, when it is prepared, it is but for a Sacrifice, it is the offering that makes it such. Therefore by presenting our bodies a sacrifice, we are most certainly and clearly put upon the offering them to God in a way of worship: for so Sacrifices were. And indeed one great end of Religion is to give Praise and Glory to God, which is done very much, and, perhaps, in nothing better than by worship; for in these very acts we own him the greatest, and best of all Being's; and ourselves but poor and dependent creatures. God is never more magnified by men, than when they fall down and worship him. Therefore as the worshipping the Creature is said to be a giving God's glory to another, and his praise to graven Images; Isa. 42.8. So the not worshipping must needs be a withholding from, or a denying him the same Praise and Glory. Therefore of what civil behaviour, what sober conversation, or how just soever men may be in their Societies and Commerce, yet if they do not present their bodies a living Sacrifice to God, they are no Worshippers, and therefore wanting in one of the best parts, and main ends of all Religion. 3. Sacrifices were not only offered, but in a public place and manner: Deut. 16.5, 6. Thou mayst not sacrifice the Passover within any of thy gates, which the Lord thy God giveth thee. But at the place which the Lord thy God shall choose to place his name in. Levit. 13.3, 4. Whatsoever man, etc. that kills an ox, or lamb, or goat, etc. and brings it not to the door of the Tabernacle of the congregation, to offer an offering to the Lord, before the tabernacle of the Lord, blood shall be imputed to that man. And Deut. 12.17, 18. The tithe of corn, wine, oil, the firstlings of the herd, and of the flock, vows, free-will-offerings, and heave-offerings, were to be eaten before the Lord, in the place which the Lord should choose. And though private Worship was required of the Jew, as well as of the Christian; yet the Old Testament, especially the Psalms, do so far prefer the public before private worship, that a man would be almost apt to think all worship confined to this. For though David, when driven to and fro by Saul, and whilst among the Philistines, had opportunity of private Adoration, and secret Devotions, yet speaks of himself, as driven from the presence of God, when driven from his House and public Worship: Psal. 84.1, 2. How amiable are thy tabernacles, O Lord of Hosts! My soul longs, yea even faints for the courts of the Lord: my heart and my flesh cry out for the living God. Verse 3 he speaks the Swallow more happy than himself, in that, while he is absent, she is suffered to visit, and build her nest about the altars. Psal. 42.1, 2. As the hart panteth after the water-brooks, so pants my soul after thee, O God: When shall I come and appear before God Now the Psalmist very well knew, he was always in the Divine Presence; and therefore Psal. 139.8. to Verse 13. proves by an induction of particulars, that there is no place of concealment from him; not in Heaven, nor in Hell; not in the utmost parts of the Sea, nor in the darkest night; therefore verse 7. Whither shall I flee from thy presence? Which being proposed by way of question, implies the stronger Negation. Therefore if we will make sense of those places, we must understand the Psal. as reaching after a more than ordinary presence, which is the presence of God in places of public worship, which all sincere worshippers do enjoy. By which kind of speeches he seems so to value the presence of God in his public worship, that he looks upon all things, without this to be worth nothing. And certainly where there is a spiritual life wrought in us, it will discover itself by reaching after the utmost participations of divine things. And the Gospel however a furtherer of private devotions, yet doth in an especial manner command and encourage a public Service; as by the example of the Apostles, which as a precept requires the like of us. To which end we find sometimes the place of their assembling recorded, Act. 1.13, 14. In an upper room they continued with one accord in prayer and supplication. And otherwiles the time is mentioned, Joh. 20.26. After eight days the disciples again were within— which number includes two Sundays, according to a computation then in use, which was to take in the day from which they began their account, thereby putting two Sundays into one week. And when Christians began to grow cool, and negligent in the public presenting their Bodies, the Author to the Heb. 10.25. both reproves this growing evil, and charges others to avoid it, not forsaking the assembling yourselves together; as the manner of some is. And no wonder the Scripture is so round in this matter, since the neglect of public, most certainly draws after it the neglect of all private duties; therefore those that excuse their not frequenting public Ordinances by a pretence of serving God at home, are like those that will have every day a Sabbath, till at last they keep none at all. And good reason private devotions should give way to public services, because these are the most ordinary, and beaten road to Heaven, and a more usual conveyance of Grace, than other Performances. For Faith is said to come by hearing, and this hearing such as is from Preaching. How shall they hear without a Preacher, Rom. Christ appeared to the first Christians, when assembled together; Joh. 20.26. The Holy Ghost descended upon them, when met together with one accord in one place; Act. 2. And our Saviour promises, Matth. 18.20. that when two or three are met together in his name, he will be in the midst of them. Which must be understood in a more peculiar and especial manner, than by his essential presence, in regard of which he is at all times present with all his Creatures. And no wonder this hath the greater blessing, since we do in this more than any other way, make a visible profession, and thereby give more praise and glory to God than in private, and unseen services. Therefore as God hath so entwisted his Honour, and our happiness together, that it is impossible to separate them, for the same Acts do both: so those acts that most advance his Glory, usually tend most to the advantage of him that doth them. Whence the Apostle seeing these two ends best attainable by a public worship, doth press us to present our bodies a living sacrifice, and therefore to present them in that way that Sacrifices were offered, which was in the most solemn, and public manner. 4. The Text fixes this Worship on the Body, That ye present your Bodies. Which by a Synecdoche partis pro toto, is put for the whole man: That ye present yourselves. Where observe That the Body is engaged in this work. Though indeed there is no Text that doth expressly exclude it, yet because there is one that doth not in terminis include the Body, as John 4.23 The true worshippers shall worship in spirit, and in truth, Therefore some will have the Soul alone concerned, and not the Body at all in Divine Worship. But as out of the fullness of the heart the mouth speaks: so bodily worship is in, and flows from that of the spirit: nothing being more natural than outwardly to express our inward sentiments; and especially the awfulness we have of the Deity. In most ordinary cases it is judged Hypocrisy to do otherwise, and in this it cannot be without some violence offered to ourselves: for it is certainly contrary to the reasons and experience of all observing men, that when we come to the place and Offices of a public Worship, men should have any due and suitable thoughts of the presence they come before, and not express the same in outward gestures and behaviour. I am sure none will believe that man hath any internal or mental reverence for his Superiors, who, when in their presence, doth not outwardly express the same. For we measure the thoughts by the actions, and guests at the Soul by the Body. Much more must we think thus in the case before us; for God being the greatest, and most excellent of all beings, if we have worthy thoughts of him, the mind is so struck, and the soul receives such deep impressions, that we much more necessarily in outward gestures discover the awful and reverend thoughts, we have of the Deity, than we do our respects to Superiors, who, being but fellow-creatures, differ from us, not in infinite, as God doth, but in some few and little distances: and doubtless our Saviour requiring a spiritual worship, doth as much intent that of the Body too, as those Scriptures mean so many persons that speak only of so many souls, Gen. 12.5. And Abraham took Sarai his wife, etc. and all the Souls they had gotten, etc. And it seems very observable, that when men once exclude the reverence of the Body, they quickly lose that of the Soul too: as appears from such men's expressions, who make their prayers familiar discourses with God Almighty, which must proceed from want of due thoughts of God, whereupon they make themselves too much like him; or him too much like themselves. Neither is it any wonder that our Saviour expressly requires a spiritual worship, rather than a bodily. Because 1. This is the greater, and carries the other along with it: whereas that is the less, and may be, because it sometimes is without this. 2. Christ was here nulling the Mosaic Dispensation, which was called a Carnal Command Heb. 7.16. the reason of which we find Ch. 9, 10. because it stood in meats and drinks and divers washings, and carnal ordinances imposed upon them. Therefore being now to bring in a worship which rested not so much in bodily Exercises, it was most proper and subservient to this present design, to call it a spiritual worship, not only because the denomination is now taken from the major part; but also that men might hereby be prepared by taking off their minds from those carnal Ordinances, to close with the proposals of a more spiritual Law. But yet this Text cannot in reason be supposed to exclude the body: because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Worshippers, and shall worship, do come, signifies to kiss, which implies an act of the Body; and the Septuagint uses the same word to express a worship, which was for the most part bodily, viz. that of Baal, 1 King. 19.18. I have left me seven thousand in Israel, all the knees which have not bowed to Baal, and every mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hath not kissed, that is, that hath not worshipped him; and why the same word should in one place signify a worship, which is mostly bodily: and in the other place, viz. this of S. John, should signify a worship purely spiritual, or exclusive of the Body, I do not yet understand. But it is a common rule in expounding Scripture, that that cannot be the meaning of one Text, which contradicts another, and such is this sense which excludes the Body from acts of worship. For in Exod. 20.5. Bowing down the Body being the highest expression of our inward reverence; and therefore meetest for the worship of the great God, is made an act of Divine Worship, and for that very reason is forbid to be paid to the creatures, as representations of the Deity. Therefore if we must not bow down to the true God, than we may bow down to Graven Images: and contrariwise, if we must not bow down to Graven Images, than we must bow down to the true God; and the reason is, because it is forbid to be paid to the one, upon this very account, that it is reserved as proper, and peculiar to the other; and therefore so long as it is forbid to be given to Images, so long it remains a debt to God, which is for ever, this Command being moral, and consequently perpetually obliging. It must needs therefore be, that those men who bow down to neither, as they are no Idolaters, so they are no Worshippers, and because they would not be Redundants, will therefore be Defectives in their Religion. From this precept have flowed those Exhortations, Psal. 95.6. O come, let us worship, and fall down, and kneel before the Lord our maker. Which are no parts of the Ceremonial Law, but streams from this Fountain. And since God made, redeemed, and promised rewards to the Body, as well as the Soul, it is all the reason in the world he should be worshipped by both: from which Topics that great Apostle argues, 1 Cor. 6.20. Ye are bought with a price, therefore glorify God in your body, and your spirit, which are Gods. Whence we proceed to the fifth part of the Text, viz. the meetness and equity of the thing, It is your reasonable service. That ye present your bodies a living sacrifice, holy, acceptable to God, Which is your reasonable service. That is, a Service agreeable to the reasons of men, and dictates of nature, abstracting from her Corruptions. And indeed it must needs be so, because it is a part of the natural Law. For as Cicero saith, consensio omnium gentium lex naturae putanda est. The consent of all Nations in any one thing must be reputed the law of nature. And truly as what nature teaches, must needs be known, and spread as far as humane nature itself: so when we find all Nations agreeing in any one thing, we cannot in reason assign any other teacher of that thing but the same nature. Now Jew and Gentile, Greek and Barbarian, did all agree in this, according to their several Modes and Capacities, that it is a most meet and reasonable thing, that we should present our bodies a living sacrifice to God. Whence they had their Temples, their Priests and Sacreds'. And in their moral Discourses, they taught the necessity and way of rooting out Vice, and acquiring Virtue, in order to their making themselves holy and acceptable to God. Neither can any think me too daring in this part of my Discourse, that considers that great and learned men hold there is nothing purely positive in the Gospel, but the two Sacraments; and some think these in part founded on nature, and reason too: because they find some shadows and footsteps of them in Gentile Writings, as Purification by Water, and this before Homer, or at least by him mentioned; and their making Leagues inter vinum & epulas, with eating and drinking. Though indeed some men are so fansiful, that if they perceive any the least likeness between the Notions and Customs of the Jews and Gentiles, (as especially T. G. in his Court of the Gentiles) it must needs pass as a clear Demonstration, that therefore the Gentiles had these things mediately, or immediately from the Jews. By which means I dare undertake to make out to the reasons of men, that they may as well make the History of one Nation but an imitation and corruption of the History of another. Whereas both Jew and Gentile having the same natural light, might be directed thereby to many the same notions and like customs. I would ask whether the Gentile by the natural light of the understanding might not hit upon some truth? Else to what purpose doth that light serve? O what benefit is it to that part of Mankind, that had no further Directions? Then whether the Jews having the same light, together with the farther addition of Revelation, might not hit upon the same truths, whether it necessarily follows, that the Gentiles had this from the Jews? Again, since each Light directs mankind to the Belief and Worship of the Deity, and because there can be no public Worship without the appointment of persons, time and place, to that end, whence they must descend to many particular Constitutions and Customs, as to these grand requisites of Worship, whether we can in reason suppose that it is not likely there will be some similitudes, as to Persons, Habits, Sacreds', or one thing or other, between the worship of each, although these two Bodies of Men might never hear, or know any thing one of another? Whence let reason judge, what an irrefragable argument likeness of Notions, or Customs, is, to prove them all of Jewish Original. Though indeed moderate and rational Discourses on this Subject may much advance the Glory of Sacred Writings, yet to press them so far, as some have done, robs the greater part of Mankind of their very Reasons, detrudes them into lower Species, and therefore makes them like the Beasts that perish; leaving them without light, without any rule of life, without Law, and consequently without any thing whereby they may be judged at the last day. But I know not how any man can deny the point before us to have been discovered by natural light, unless he will correct S. Paul, who affirms a Law written on our hearts by nature, and that Conscience accuses, or excuses, according as Men have kept or broke it: Rom. 1.14, 15. which he speaks expressly of the Gentiles, Who being without law, viz. that of Revelation, do by nature the things contained in the law, having the law written on their hearts— For the presenting ourselves a sacrifice holy, and acceptable to God, is the whole substance of all the practic part of natural Religion, which being taken away, we know not where to place such Religion, unless in mere notions, or speculations; and such can be neither a Religion, nor a Law, which doth not direct, and oblige us in matters of good and evil. Therefore the subject of, and duty pressed by the Text, being natural, and consequently a reasonable service, we have this advantage and encouragement to it, viz. When the Gospel proposes, and presses this duty upon us, Reason steps in, and speaks it good and eligible, and conducive to our present and future safety. This is the main thing that makes his commands, as S. John speaks, 1 Ep. 5.3. That they are not grievous. For when reason can discover no good and necessity in the thing enjoined, as it is in pure positives, such as be Circumcision, Abstinencies from some sorts of Meat, and in divers other Mosaic Rights and Customs, nature draws back, and rejects these Precepts, as matters of toil and self-denial, but of no advantage, which perhaps is the reason, why the breach of some Positives under the Law was more severely threatened than sin in some points, that were intrinsically good and evil. Whereas when the matter of a Precept is agreeable to our Reasons, we have an argument within, even the same reason which presses us to close with the external Precept. And that it is so in this case, I leave even yourselves to judge. For what is more just and reasonable than this, that we should present ourselves a living sacrifice to that God from whom we have received our Bodies, our Being's, together with all the comforts and blessings of them? What more fitting than that we should live to his Glory, in whom we live and move? What more equitable, than that we should obey him, to whom we do belong by all the sacred ties of Creation, Redemption, Dedication, and voluntary Resignation of ourselves? This is so clear and undeniable a thing, that all men that have, and will use their reason, must subscribe to it as our Reasonable Service. Therefore if men will not do so, the disadvantage lies here, that they sin not only against Revelation, but nature too. And therefore shall be self-condemned, as well as by that Judge of quick and dead. And thence go with shame and silence into those miseries that wait them, who know God, but will not call upon his name. Therefore, if there be any Virtue, any Praise, any Pity and Compassion for yourselves, let the importunity of so great an Apostle prevail with us in a thing so just and reasonable. Ibeseech you, brethren, by the mercies of God, that ye present your bodies— which is your reasonable service. In fine. One great reason why many live no better, and do no more good in their generations, is this, that they worship no more. Therefore S. Paul doth press us to the duties of the former Table, that is, to own and present ourselves a sacrifice to God: and in case men are sincere in this one point, it will most certainly put them upon Sobriety and Righteousness, Brotherly-kindness and Charity, enjoined by the latter Table; that by this means men may be not only a Sacrifice, but also holy and acceptable to God. For this part of our Religion doth sweetly influence our whole lives. For this weakens corruptions, restores us more to ourselves, and inables us to live up to the Rules and Dictates of right reason: and therefore disposed to all good Offices. And where men are not so much wanting in the thing, as mistaken in the ends, and motives of it, this rectifies all these errors too. Therefore it is chief from hence, that men become truly kind and affable, which is not only agreeable to our natures, as we are sociable creatures, but doth also capacitate us to become the greater Benefactors to ourselves, and others. For by society and converse we come to understand the world, and thereby become more capable of advancing our own, and other men's interest, and therefore by the same means mutually enable, and encourage to do good to others, as God hath done good to us. Which is the great design of this days Assembly, as appears not only from the practices of former Stewards of this Company, who have yearly set out to Trades as many poor Children of our County of Warwick, as there be Stewards of the said Company, which be, in number, eight. But also from the generous inclinations of you, the present Stewards, who seem resolved not to fall short of any that have went before you. And indeed as this is one of the first of all the Counties of England, that hath met in this nature, so you have from year to year in such measures out done them all, that you are looked upon as Ensamples to the rest. So true is it of your works, as S. Paul speaks of the Romans Faith, they are famous in the world. And since we may say, you have run well, though I do not fear it this present year, it is pity it should ever be said, Who hath hindered you? For to do good, and to communicate in any way, is worthy of Men and Christians. But this is certainly one of the most generous and best methods of Charity we can think of. For to relieve sinking persons, and Families is a very good Office, and in no wise shall miss its reward, but is not likely to prove so advantageous to a Society as this; for by such means we keep those persons so relieved from some measures of Distress, but they are never likely hereby, unless in some rare instance, so to rise in the world, as to become serviceable to their Generations. Whereas this puts poor Children, who else might have lay as Vassals, unable to help themselves, or others, into a capacity of becoming men, and of making others so. Therefore you know not how extensive your Liberalities may prove, and what public Blessings time and industry may make them; for who can say what great Traders, what large Estates, and what considerable Families may spring from these beginnings? Therefore as the main end of all Societies is the preservation of the whole, which is best done by preserving and advancing particulars, you do in this way admirably answer her main intendments. And if we look back to former Ages, we shall find such public spirits, even in the Gentile World, that the Roman Orator lays it down as a common Truth, Non nobis nati, we are born for the good of others, as well as our own. Which principle carried some of them so far, that they deemed it a happiness when need required, Pro patriâ mori— To give their lives for the Honour and Safety of that place where they first received them. Much less than should we be unwilling to part from something of our time, and other good things that God shall be pleased to give us, for the Glory, and Advantage of our Native Soil. And truly our County of Warwick is a Place so famous for Antiquities, and Marks of Honour; adorned at present as well as in former Ages, with so many Noble and Gentile Families, hath given breath to so many others, famous in their Generations, as even this Assembly in some good measure testifies; whose Piety and good Works so eminently appeared in former times from the vast number of Religious Houses; and still doth from the many Hospitals, Free-Schools, and Augmentation of poor Vicaridges, that in these things we act by the measures, and follow the Footsteps of our generous Ancestors, and speak ourselves Men in Nature, as well as Name. Nor is it our Praise only, but our duty too, to do all the good we can. Therefore S. John 1 Ep. 4.11. argues from God's Bounty to us, to that Bounty and Kindness, we own to others. Beloved, if God so loved us, we ought also to love one another. Now as God's Love discovered itself, not in a fruitless pity, but in doing those good things to us which were most suitable to our wants; as the Redemption of the World, thereby rescuing Mankind out of the hands of misery and death: so our love ought to evidence itself, not barely in compassionate Speeches, and unprofitable wishes, like him in S. James 2.16. Depart in peace, be warmed, be filled: without giving those things, that be needful for the body. But in doing those good Offices which are most conducive to men's ease, and comfort, so far as opportunity and abilities will well allow. These are returns we make to God; and expressions of our thankfulness to him, for all the benefits he hath done unto us. This is the way to increase our present Enjoyments, and to secure them to posterity: for S. Paul compares this to sowing, thereby teaching us, that what we part from in such ways, will bring us (according to what we sow, whether more or less) a plentiful Harvest, and a blessed Increase. And truly every man that is born into the world, hath a natural right to a maintenance here, one as well another; for the world was made, not for some few persons, or Families, but for mankind in general. And though Providence hath wisely ordered divers distinctions, as to Honours and Estates, for if all were equal, none would serve, or obey others, which would necessarily run a Society into distractions, a State of War, and perhaps, into final Confusions. Yet this doth not take away any man's natural; for still a subsistence remains due, else many must be sent into the world, either to trespass upon other Rights, or else to perish at other men's pleasure; which neither Nature nor Religion can allow. Therefore if any cannot help, or maintain themselves, they ought to be assisted by them that may. Whence Alms are somewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Righteousness, thereby showing we do but what is just, and right in giving them. And hence that Judge of the world shows these works are so acceptable to God, that they shall receive from him an everlasting Recompense. I was an hungry, and ye gave me meat: thirsty, and ye gave me drink: naked, and ye clothed me: inprison, and ye visited me. Therefore come ye blessed of my Father, inherit the kingdom prepared for you. To which place, God of his Mercy bring us, for Jesus Christ his sake. To whom, with God the Father, and God the Holy Ghost, be all Honour and Glory. Amen. FINIS. ERRATA. IN: Epistle 1. page 3. line 3. for yet read set. l. 10. f. frame r. flame. p. 4. l. 17. f. deliver r. detain. Epistle 2. l. 7. take out the second as. In the Sermon, p. 4. l. 6. f. wage r. urge p. 5. l. 14. f. truth r. proof. p. 19 l. 7. f. o r. or. p. 25. l. 29. after natural r. right. l. 31. after other. r mens.