THE Male of the Flock, OR A SERMON Preached at St. PAUL'S, before the Right Honourable, the LORD MAYOR, And the Right Worshipful, the Aldermen of the City of LONDON, Septemb: the 9th: 1655. By BENJAMIN AGAS, Minister of Cheneye● in BUCKS. LONDON: Printed by A: N. for HENRY EVERSDEN, at the Greyhound in Paul's Churchyard. 1655. COURTEOUS READER: THe Author being absent, many material faults have escaped the Press, the chief of which you are desired to mend with your Pen before you read, else the sense will be very imperfect. 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God, and write in the Margin the 8 Motive, p. 28. l. 25] sacrificeth r. sanctifieth p. 29. l: 17] for aims r. acmee● p. 30. l. 22. TO THE Worthy, and Right Honourable Sir CHRISTOPHER PACK, Lord Mayor of the City of LONDON. May it please your Honour: I Am no man to withstand the stream, especially if the spring be from Heaven; such I thought the strange providence in calling me from my private Cell, to that public place: such likewise I think, (if vanity deceive me not) the vehement importunity of my friends, besides the desire of several unknown faces, (when the Assembly was broken up) to make this Discourse, how unworthy-soever the Pulpit, to presume the Press. But for this equal, if not greater presumption in the Dedication, Custom, as I am told, will bear me out, that great Tyrant of manners. Though here I shall no more cry out of violence, than Moses his Mother, when she was enjoined to nurse her own Child: b●t profess myself the more free, by how much the more forced; so prone are mine own inward desires towards the same thing; because of the great worth, and wisdom I saw in, and the great Civility, and respect I a mere stranger received from your Honourable Lordship. And to tell the whole truth, a singular good Friend of mine, Abraham Chambers Esq; and the chief means, with your Lordship's favour, of my appearing so public laid this charge upon me; whom, I have reason to satisfy in a thing more difficult. What I know by experience in his House, and Family, I question not in your Lordships, viz: a Form of Godliness; let not the word sound ill, for I speak it laudatively. The form, and the substance may well consist together, as I hope either of your Families may witness: but where the form is not, I never there yet saw the substance. Nevertheless, a form of Godliness may be alone, yea, 'tis usual, and common. A man without his picture is an unseen Chimaera, but the picture without the man is a frequent spectacle. This ensuing treatise despiseth not the picture, but more vehemently expect the man, even the hidden man of the heart, which is the Male of our Flock, and the best Christian sacrifice to offer unto God: Calcar addere currenei quid velat? if what hath been spoken may may be incutive, or directive in so good a work to your Lordship, my worthy Friend, or any of God's people, I am fulfilled, and bound to flow over with praise, and thanksgiving. But my Friend's importunity was not in the jest to importune your Lordship with prolixity, wherefore I shall no further make trouble to your Lordship's weighty affairs; but lifting up my hands for God's blessing upon your Honourable person, and that great City now under your Lordship's Government, I cease, only I crave licence to assume unto myself the much desired Title of Your Lordship's most humble Servant in Christ Jesus, BEN: AGGUS. TO THE RIGHT HONOURABLE WILLIAM Earl of BEDFORD, my most Noble LORD, and PATRON. Right Honourable: DId I not know the candour of your Lordship's most noble mind in general, and trust (such is my presumption) to a gracious indulgency in particular; I should not adventure so small a Present to so great a person, unto whose goodness also I am so much indebted. But when on the one side, to do a kindness, and not to get a benefit is the Law of Friendliness, there on the other side, Habere, and not refer gratias is the rule of thankfulness. The latter I attempt not: indeed I can no more remunerate God, and my Patron, than God and my Parents: the former I have vowed, and must fulfil it, though but with emptiness. Pardon, most Noble Lord, your servant his unequal way of speaking thanks; for under this pretext I run still deeper on the score, by gracing my little Piece with so great a Name. 'Twas uttered in a public place, and yet becomes more public by Friends importunity. Your Lordship has vouchsafed me the hearing several times, and now I humbly request your Honour to find a vacant hour, and vouchsafe me the reading also. I challenge the Male of the flock for the Altar of God; but curse the blind, and the lame. 'tis not the Verb, but the Adverb, which may abide the scales of the Sanctuary: not that we hear, and read, and pray, etc. but that we do these things worthily, viz: in the best manner we can; this, this is only current coin in Heaven. Grace here must tread in the footsteps of Nature, which always puts forth her strongest abilities. I have endeavoured to show our failings, and to amend them. God give his blessing, and then weak means may do much. The seed is the same, though sown out of a course, and Country hand, and I have seen such seed proving fruitful as if the hand were tender, and delicate. Should God honour his most unworthy labourer with such a return, I have my wish, and reward. But I am too bold, and tedious; wherefore with my most sincere acknowledgements of, and my most humble thankfulness for the many many favours received from your Honourable Lordship; and with my strongest desires for all spiritual, and temporal mercies upon your own most noble Person; your Lordship's most Honourable Countess, and much admired Consort; and that Noble, and hopeful Offspring, wherewith God hath been graciously pleased to multiply, to bless both the most Honourable Parents; I cease, forever remaining Most Honoured, and Gracious Lord, Your Lordship's most humble Servant. BEN: AGGUS. MALACH: Chap: 1. Ver: 14. Cursed be the deceiver, who hath in his flock a Male, and voweth, and sacrificeth unto the Lord a corrupt thing. THis sweet Angel Malachi, as his Name imports, was in order, so in time, the last of all the ancient Prophets: after him not another, until that glorious One appeared in the Orb of his flesh, who was the Prince of all those Prophets, and the truth of all their Prophecies. The interval was very spacious, even for several Ages; a large Tract of Heaven was left without a light, that so the brighter Star of Jacob might appear by himself alone in greater glory. But in particular, he Prophesied after the Babylonish captivity, and the building of the second Temple. In this Chapter he treateth of God's extraordinary love towards them; and then taxeth their poor and common respect towards Him. He treateth of God's extraordinary love towards them, ver: 1 Mo. 2. and 3. Was not Esau jacob's Brother, saith the Lord? yet I have loved Jacob, and hated Esau; & laid his mountains, and his heritage waste for the Dragons of the Wilderness; that is, I have made him an utter desolation, whereas I have restored you again to your own possession. This latter clause is not expressed, but supposed. Many such places we have in scripture, where things are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without reddition, especially if there be indignation. He taxeth their unworthy carriage towards so good a God, 2 do: and here he contesteth partly with the Priests, and partly with the people: with the Priests from the 6 ver: unto the 13. or 14th. and with the people, from thence to the end of the Chapter. With the Priests, Mo: 1. Ye offer polluted bread upon mine Altar, ver: 7. Panem illegitimum, bread not lawful to be set upon the Table, or seen in the Temple; say, course, mouldy, or half baked. Then of the flock, ver: 8. Ye offer the blind, and the lame, and the sick; that is, ye offer and sacrifice ye care not what, and this is your plea and pretext, that the Table of the Lord is contemptible, ver: 7. that is, despicable, and not worthy to be regarded as in ancient times. Because this second Temple, together with its appurtenances, Ezta. 3.12. was not so splendid, & glorious as the former house, Therefore these profane Priests did despise the day of small things, and thought it now needless to be curious and exact in administering before the Lord. Wherefore God contends with them, and give a clear demonstration of the justness of his quarrel three ways. 1. By a comparison of his most transcendent Majesty with some small petty Governor in Judea, and himself a Vassal to the King of Babylon; who yet would scorn such a present as they brought into the Temple, ver: 8. Offer it now unto thy Gevernor, will he be pleased with thee, or accept thy person, saith the Lord of Hosts? May not I your Creator sadly complain, being less regarded than man your fellow creature? 2. By a declaration of his sul rewarding them for all their service, and attendance, ver: 10. Which of you doth shut the doors of mine house for naught? neither do ye kindle a fire on mine Altar for naught? that is, I have given you a just salary for all your service; and ought not therefore to be so scorned, and neglected. 3 By a prediction of greater respect from the poor Gentiles, whom they looked upon little better than bruit Beasts, who yet would have more understanding, and bring unto God a better Offering, ver: 11. From the rising of the Sun unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my Name, and a pure Offering. May not this be grievous unto me saith the Lord, that strangers should honour me, but mine own children contemn me; that my name should be great among the Heathens, and yet I little in your eyes? With the people he contesteth likewise, ver: 13. 2 do: Ye said also, behold what a weariness is it, and ye have snuffed at it; and ye brought that which was torn, and the lame, and the sick; thus ye brought an Offering, should I accept this at your hands saith the Lord of Hosts? that is, ye do me but little service, and that after a most unworthy manner, yet ye grudge and complain, as if the burden imposed would necessarily break your backs. Should I accept this at your hands? can I take any pleasure in you, or your services, while your hearts are no more towards me, and my ways? if ye think so, Toto erratis coelo, ye are much mitaken, Imo maledictus, etc. Cursed is the Deceiver who hath in his flock a Male, etc. In which words there are these two parts considerable. viz: A fearful Anathema. The person anathematised. 1. The anathema is in the first word of my Text, Cursed; what that means we shall tell afterward. The person Anathematised is described unto us in General. Particular. In general, by the name deceiver, Cursed is the Deceiver, Qui cum Deo dolosè agit. He dealeth deceitful with God, and is not plain and upright in his proceed: but casteth about in his mind, not only to go beyond man, but even God also. One that is hallow-harted in God's service. He may be called a Deceiver, because he would deceive God, and others, and doth deceive himself; Tamburlaine a consequenti, quam a precedenti; he is bold and subtle to face it out in Religion, when indeed irreligious; and he is blockish, and foolish to expect a blessing, viz. the love and favour of God, but behold a Curse. In particular, and so this deceiver is set forth three ways. By his 1. Possession. 2. Seeming piety. 3. Real impurity. In all which his deceit and baseness is made the more manifest. 1. By his possession. He hath in his flock a Male. He is one having flocks, and Herds, and among them goodly, and choice , for he hath a Male, by which I understand one of the prime, and the best of his flock, a lovely Lamb without spot or blemish, fair, and fat, and every way fit for sacrifice; indeed so good, that this deceiver thinks it too good for God, and to be cast away at the Altar, a worse shall serve the turn. That this word (Male) must here thus be taken, besides the consent of several expositors, I lay down these grounds. Because first, It stands not in opposition to a Female; for the Law in some cases permitted Females, even as Males, Levitt: chap: 3. ver: 1. 2ly. It is here opposed to a corrupt thing in the end of my Text; now I shall presently show, that by a corrupt thing is understood one of the worst of the flock, and consequently, by a Male, one of the best of the flock, otheewise the opposition would be neither full, nor just. 3ly. The very corrupt thing here offered in all probability was a Male; for this Deceiver as he had stronger, so he had feebler Cattle, sick, and lame, etc. and questionless among these he had many Males, one of which in all likelihood he offered unto God; which Offering of his, though a Male, was nevertheless a corrupt thing. All which being put together, do fully satisfy me, that it it is an ecliptic expression, a Male for the best Male in the Flock; even as in Isa: 1.18. Wool, for the whitest wool. 2. By his seeming piety, and that in two things, A Votary. Sacrificer. 1. A Votary, He voweth, either voluntarily, by an act arising from the freedom of his own will, or else occasionally moved thereunto, either to obtain some good, as Jeptah to subdue the Amonites, Judge: 11.30. And Jacob to return home in peace. Gen: 28.20: Or to remove some evil, as Jonah in the belly of the Whale, to be delivered from that living grave, Jonah 2.9. 2ly. A sacrificer (and sacrificeth) not immediately by himself, but by the hands of the Priest. But what? this makes way for the third part of the description, where we shall find this deceiver set forth. 3ly. By his real impurity; for after all this ado he sacrificeth unto the Lord a corrupt thing. We may see all along the Chapter what the Prophet means by this corrupt thing, even ● vile and a base oblation, some of his worse and rascal Cattle, blind, or lame, or sick or diseased. A corrupt thing, possibly corrupted with worms, putrified with sores, ready to rot as it went on the ground; with such a carrion Carcase instead of a lovely Lamb would this deceiver put off God. Wherefore what is his Reward? my Text tells you he is accursed; that is, He incurs Gods bitter Odium, and renders himself most hateful, and abominable; God casts upon him an evil eye, and will ere long plague him unto the very pit of Hell, except he repent. For cursed is the deceiver who hath in his Flock a Male, etc. The words being thus briefly resolved, and explained, me thinks I see a spations plain of matter lying before me, and in it various and several paths for the Passenger to travel in, but I am afraid to lose myself, as to tyre your patience; wherefore I have determined to keep only the great Road, and to insist upon the main truth of the words. Take it in this following conclusion. It is a thing most detestable in the eyes of God, Doct; not to sacrifice unto him the very choice, and best of the Flock. That we may carry on the Doctrine more smoothly, a scruple or two is to be removed out of the way. As— Why do I so tacitly pass over this deceivers vow? 1. Because I have work enough besides, Ans; and more than sufficient for my glass. 2. Because I see no great inconvenience, if we look upon this deceivers vow by way of parenthesis. For 1. The sense is undisturbed, though that sentence be removed; as thus: Cursed be the deceiver who hath in his flock a Male, and sacrificeth unto the Lord a corrupt thing. 2ly. Not the of any such thing is hinted at as vowing in the preceding part of the Chapter, upon which I conceive my Text hath a great dependency. 3ly. Whether they vowed or not, they were bound to sacrifice, and without a vow, that person would be accursed who offered not the Male of his flock; though this deceiver much more, because of a double obligation, not from the Law only, but from his own vow also; this in answer to the first. 2. At quid nostrâ interest? What have we to do with sacrifice and Offerings? were they not everlastingly abolished by the coming of Him, who was the body and substance of all these shadows, and resemblances? In some sense I confess it: Ans: Yet (cum bono Deo, & vestrâ patitientiâ, with the help of God, and your good patience, who beforehand I humbly bespeak, I hope to make it manifest, that this Doctrine equally concerneth the piety of Christians in our days, as the policy of the Jews in ancient times. To this purpose I must entreat you to go a little more out of the Flesh into the Spirit; and than ye shall see, that even by the coming of Christ. We are made an holy, and a Royal Priesthood to offer up spiritual sacrifice, acceptable to God by Jesus Christ. 1 Pet: 2.5. And we read of several sacrifices thus to be offered, as of praise and thanksgiving. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. Heb: 13.15. Again of Alms, deeds, and good works. To do good, and communicate, forget not for with such sacrifices God is well-pleased, ver: 16. But I may not delay in particulars, but come to one general sacrifice, comprehensive of the rest, with all the spiritual seed of Aaron, even all appertaining to Christ, are everlastingly to offer unto God, and this we find called, and christened by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your reasonable service, Rom: 12.1. The whole Verse runs thus, I beseech you therefore by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. In which words Paul gives the Romans a compendious, and yet a most complete use of the foregoing Epistle. As if he had said, since ye have heard of the great privileges of the Gospel, how God hath given you Christ, and all things: Gratitudinis ergò, give up yourselves again unto God, and be devoted unto his fear, and this by way of sacrifice. I beseech you to present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set before, as the sacrifices of the old men exhibited in the Temple, presented, or set before the Lord at the Altar. Your bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an usual grecisme for the whole man, or person; the Hebrews expressed it by souls, Act: 7.14. There went down into Egypt threescore and fifteen souls, that is persons, but the Greeks many times by bodies, as we in our mother-tongue are wont to say, such an one is a very good body, that is, a very good Man o● Woman; thus Bodies must be taken, viz: by a synecdoche for the whole man; yea I am bold to say, chief for the soul, with all its nobler faculties, and powers, otherwise how could they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living sacrifice? for the body without the spirit is dead. Yet I conceive he rather maketh use of the word body, for the greater concinnity of the 〈◊〉 because he bespeaks a sacrifice; now it is evident, that the bodies only of the beasts could be sacrificed, and not their souls, which did then immediately Tenues vanescere in auras, vanish away into nothing. So that the sum of Paul's exhortation is this. Offer up your whole selves, (bodies and souls) unto God in the way of sacrifice. But now lest they should question what he meant, he comes in with reasonable service; that is, serve God in your bodies, and souls, and so sacrifice yourselves unto him. Reasonable] some questioning about this epithet; some: say spiritual service, opposing this sacrifice of Christians, to that of the Jews, which was merely flesh. Others say reasonable, that is, rational as opposing it to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bruit beasts offered in sacrifice. However it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which on all hands it is agreed to be servitus religionis, viz: worship, homage, service, and those several duties we daily perform unto God. So that at length to make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to infer our worship, homage, devotions, in a word, all Christian duties which daily we perform unto God, is our Christian sacrifice. And this is that sacrifice which must be the choice, and prime of our Flock, unless we would be accursed. As under those carnal rites, and administrations, it was a thing hateful unto the Lord, to bring a Sacrifice unto him of the refuse, and worse Cattle, and not of the fairest, and best of the Flock: so in the days of the Gospel (when more spiritual sacrifices are required,) it is equally abominable; if these Sacrifices of our services be not performed in the best way, which is within the compass of our power, and utmost abilities. Our next work will be therefore to show, what it is to bring the Male of our Flock, and why it must needs be abominable if we do it not. The first will be explication, the next confirmation, and so way will be made for Application. What is it to bring the Male of our Flock? Explication. suprà, to serve God in the best manner, with our whole hearts, Ans: and souls. Doubtless the Male of our Flock is our heart, Prov: 23.26. My son give me thine heart, the rest is little worth, and without that nothing worth. But here I take heart for all the nobler powers, and faculties of the inner man, which are constantly to be brought forth, and faithfully to be made use of in all our religious services, and performances. But more particularly, to serve God in the best manner, is to serve him with our best understanding, with our best will, and our best affections; for if our homage be not served up with one and all of these, it will be no better than a corrupt thing. If not with our best understanding, than the Lamb for Sacrifice will be blind, if not with our best will, the Lamb will grow wild, and run away; if not with our best affections, it will be faint and sick; heartless, and wortheless. But 1. With our best understanding, we must beat our brains, and muster up our wits to find out God, and to have a clear apprehension in heavenly things; especially those heights and depths those bredths, and lengths of Gods free grace, and Christ's rich love to Mankind, and with a reference to perform all duties. Be not unwise, but understanding what the will of the Lord is, Eph: 5.27. In malice be ye Children, but in understanding be ye men, ● Cor: 14.19. This is that which makes the man, and discriminates him from bruit Creatures. But oh, what cloudy muddy brainslo● with what an easiness of handknowledg do most men content themselves! People generally are of the Collier's faith, believing as the Church believes, and the Church believes as they believe; but what themselves or the Church believes, they know not. Whereas it is our bounden duty to be able to render a reason of our faith from point to point; and to know the ground we go upon, tam in agendis, quam credendis, both in things we believe, and in things we practise, 1 Pet: 3.15. I know the common answer, and evasion, viz: 'tis for you Scholars who are book-learned, and have nothing else to do; but alas, we are so taken up with other occasions, that it cannot be expected from us. But I answer, this sieve will not hold water, and therefore deceive not yourselves, 'tis not only for Scholars, but for your Citizens, and were I in my own Auditory, I wo●ld say 'tis for you Countrymen; and wherever I were, I would indifferently press it upon all, who desire to serve God acceptably here, and see God comfortably hereafter. God taketh no pleasure in fools, Eccles. 5.8. And Christ will come with flaming vengeance to those who do not know God, as to those who do not obey him to the ignorant, as to the rebellious, and disobedient, 1 Thes: 1.8. Think not your Callings can plead you guiltless, for no Calling which is of God can in sound reason be thought to put a man upon a necessity of sinning, and serving the Devil, but if they unavoidably keep you in perpetual ignorance, then are ye brought under such an hellish necessity. Our Saviour saith Mark 9.49. Every Sacrifice must be salted with salt; salt we know is a word of wisdom, as in the verse have salt in yourselves, that is, be knowing, and intelligent. The sacrifices of all our services must be seasoned with divine sapience, and knowledge; else the whole lump of our devotions will be a corrupt thing, as a tainted piece of flesh unsalted, and full of worms. Wherefore Paul was resolved to sing with the spirit, and sing with his understanding also, to pray with the spirit, and to pray with the understanding also, 1 Cor: 14.15. and well he might, for it is the understanding which makes the praying words of a Penitent to differ from the prating words of a Parrot. Here I might complain, for never more darkness, then in these days of light, but I entreat, hear, read, and pray, make diligent search, excogitate, and often in your minds revolve, the things of Heaven, until ye attain the best understanding. 2. With our best will, I deem that the best will which is violently bend to the will of God, and resolutely set to do that work. When we come into the Command, as a ship under full sail to the Harbour. Can we suppose a chain of iron, or steel lying cross the kennel, 'twould tear it in pieces as a twine thread, and yet rush violently forward in her intended course. The Apostle possibly hints at such a thing, 2 Cor: 8.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If there be in you a willing mind, it is accepted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est, omni studio aliquid conari, to do a thing with a willing mind, is to do it with all earnestness of desire, and endeavour. The will with its first and second power (which for lack of better terms I shall make bold to call vellability, and volition,) is very subtle and mysterious: I had almost said inscrutable; hence all those endless, endless controversies between the Arminians, and their nervus, and stout opponents. Oh happy is that high understanding, and deep Judgement, who can touch the tops, and sound the bottoms of this hard and knotty truth. Sciat talis, se esse theologum, & Deo gratias agate; May not an ordinary capacity even here tu●● sceptic, and seeker; and say, Hoc scio, quod nil scio; this one thing I know, that I know nothing. But to our purpose, 'tis manifest there is in man a carnal, and a spiritual wil I see a law in my members rebelling against the law of my mind, Rom: 7.23. The flesh lusteth against the spirit, and the spirit against the flesh, Gal: 5.17. 'tis equally manifest, that this carnal will is a most unruly beast, as an untamed Heifer unaccustomed to the yoke, flying off, and not enduring to do homage unto God, especially in any strict and pinching Command Now therefore unless the spirital will be the more prevalent, (and unless it hath this potency, I call it not the best will) either he do● not service at all, else at the best he hangs in equilibrio (as things weighed in an equal balance) sometimes bending towards God, sometimes again bending towards his lusts; or at the worst, having begun in the spirit, he ends in the flesh; for example sake, suppose one covetous, and yet who would be godly too: (many such the dreg of our times have brought forth, who have drawn a contract, and would needs solemnize a Marriage between gain and godliness; but can these deadly enemies ever be brought kindly to embrace and kiss each other? Tunc Ararim Parthus bibet.— But we come unto the example, the man of our times. God in his service calls him to part with some unlawful way of gain, of which he hath found the sweet; say, in trading, of Merchandizing; now according to the potency either of his carnal or spiritual will, he answereth this spiritual voice. His spiritual will complies, and saith instantly I will do it, but his carnal will holds off and abhors, and saith, I will not do it; wherefore if the spiritual be the stronger, he casts off the world, and cleaves unto God; but if his carnal will be the more potent, he forsaketh God, and sticks unto his gain. I might mention the same in ambition, or voluptuousness; this therefore is the best will, which bringeth up all carnal thoughts, and reasonings to a determinate issue, and wholly overpowreth them; to comply with the Command, be it for us, or against us. And now let me tell you, that this is a work of the greatest pains, and difficulty. Sometimes by arguments, and reasons; and sometimes by plain force we shall only be able to subdue our carnal wills and desires. That three leaved Book of divers colours, the red, the white, and the black is the best medium for argumentation; this we must ho d close to the eye of our Consciences. The first is red with the blood of the Lamb; oh! a serious apprehension of the sufferings of Christ is able alone to calm the forwardness of our wit, and provoak a willing obedience to all Gospel injunction. The second is black with the horrors of Hell, and the darkness of the infernal pit dwelleth upon it, we must deal roundly with our souls. Do this, or die; God who gave the command will revenge the neglect, and grind thee to powder in the day of his wrath, what thinkest of that devouring fire, of those everlasting burn? this will be thy portion if thou humble not thyself before God, and submit unto his wil The third is white with the joys of Heaven, yea brighter than the Sun with the everlasting light, Oh, blissful Paradise! oh blessed mansion of God, how sweet art thou in contemplation, how ten thousand times more in a real fruition! and what shall I lose all to have my will? is there any carnal lust as good as Heaven? why dost thou then stand up to retard my motion? I am resolved to go to God; follow me, or i'll drag thee after. And this is that, which sometimes we must do, when argument and reasons will not prevail, to compel our wills by force and violence. As they, I conceive, of old with an untoward Lamb, or an untamed Heifer which would not be caught for sacrifice; they use many words, and calls but in vain; wherefore in fine, they even tyre, and hunt it down. Well, caught it is, and brought unto the Temple: but now that it sees the fire, and the Altar, and the sacrificing knife, it bellows and struggles, and were it possible, 'twould get away; wherefore the Priests lay violent hands upon it, and by plain force fasten, and tie it to the Altar. This sure is the next sense of that place Psalm 118, 27. Bind the sacrisice with chords, even to the horns of the Altar; what other use the horns of the Altar did serve unto, for the present I do not remember. Just such is the impetious hadstrongnesse of our carnal wills, notwithstanding all moral and divine swasions; wherefore, with the same kind of violence we must force them to their good abearing. And now let me tell thee for thy comfort, thou hast shot the gulf, thou hast triumphed glorious sly, I see how thou draggest base lusts at thy Chariot wheels: yea, & thou shalt conquer more & more, and tread down Satan under thy feet. The will of man is all in all, sinned me will, & I'll find all the rest; as in civils', so in divine actions; as the Sun among the Orbs domineereth in his Light, and gloriously illustrates the superior, and inferior Planets: so the will in the middle between the understanding, and the affections hath a wonderful influence both upon the one and the other, to set them in good earnest about the service of God. 3ly: With our best affections, as with fear and reverence. God is exceedingly to be reverenced in the Assembly of Saints, and to be had in honour of all those who are round about him, Psa. 89.7. So likewise with love, joy, desire, delight, and in a word, with zeal as hot as fire. We must be passionate Lovers of God, and of his service; Be fervent in spirit, serving the Lord, Rom: 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal: 4.18. It is good to be zealous in a good work. This is a good work, and we must be zealous in the transacting it. Zeal is the intention of any affection, as strong desires is zeal, vehement love is zeal; which should be a perpetual concomitant to all our devotions; if we have not this fire upon the Altar, our sacrifice will not burn. 'tis not enough we take up our Bow, and our Quiver, but we must strain the string up to the arrows head by a strong nisus, and labouring of the spirit. He that sets out for Heaven, must betake himself to the swifter Chariots of Aminadab, Cant: 6.12, and not drive on so heavily and sluggishly with the world. We must not only be content to come to Church, and hear a Sermon, and spend an hour &c: but long for the Courts of God's house with the same eager appetite, as a Longing-Woman her much desired Morsel. Again, we should find as much sweetness in the Word, and divine revelation, as an elegant Palate in marrow and fatness, How sweet are thy words unto my taste! yea sweeter than honey to my mouth. Ps: 119.103. So likewise in private and secret; to read, pray, and pour forth our souls to peform all Christian duties of meditation, and self-examination &c: all these are to be done with strength of desires, and fullness of delectation. Blessed is the man that feareth the Lord, that delighteth himself greatly in God's Commandments; he doth what is his duty, and delights, yea greatly delights in what he doth, so that in comparison he Loves and delights in nothing ease. As for Wife and Children, and the enjoyments of this world, he Loves them as if he loved them not; ye know where I have the phrase, 1 Cor: 7.30. The rule is; to rejoice as if we rejoiced not, to buy as if we possessed not; to use the world as if we used it not. Now this holy man of God observeth this rule, having the main stream of his affectious flowing forth to God, and only some little out-lots to the things of this world. God hath his heart, and then he loveth in good earnest; as it is said of Elias, he prayed earnestly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he prayed in praying: so they delight in delighting, and love in loving: and this love of God is like the rod of Aaron among the rods of the Magicians, consuming and devouring whatsoever standeth in competition. What we have spoken here more largely in the Explication, we may find as shortly in the words of our Saviour, John 4.24. They who worship God, must worship him in spirit, and in truth. Let this suffice for the first part of the Doctrine; we now come unto the second, viz: why it must needs be detestable unto God if we do not sacrifice unto him the Male of our flock. The first reason may be this. Because it is so contrary to the way and method of God; Confirmation. so contrary to the rule, and prescript of God provided in the case. Let us see the Platform of God's Ecclesiastes, or Church-discipline chalked out to Israel in the Wilderness, and because we are to sacrifice we'll bring you to the Tabernacle: where ye can see nothing base or common; nothing refuse, or vile, but choice, costly, and precious, as could be had these days upon the earth. Read over at your leisure the 25, 26, 27, 28 Chapters of Exodus. Let them bring gold, and silver, and brass, and blue and purple, and scarlet, and fine linen, and Goatshair, and Ram-skins died red, and badgers-skins, and Shittim-wood etc. and let them make a sanctuary that I may dwell amongst them. Every thing in this Sanctuary was very rich and costly; either massy-●old, or at lest select wood ov●r-layed with gold. As the Ark, & the ta●le of Shewbread were shittim-wood, yet overlayed with gold; but the Cherubims and Mercy-seat were pure gold, v: ●7, 18. c: 25. So likewise the dishes, spoons, and covers, ver: 29. the candlestick, tongs, and snuffdishes, ver: 3●, and 38. The oil for the Lamp was to be pure olive, chap: 27, 20. Now for Aron and his Sons the Priests who were to administer before the Lord, Moses was commanded to array them most gorgeously; Thou shalt make holy garments for Aaron thy Brother, for glory, and for beauty, and thou shalt speak unto all who are wise hearted, whom I have filled with the spirit of wisdom, that they make Aaron's garments to consecrate him, that he may minister unto me in the Priest's Office, and these are the garments which they shall make, a breastplate, and an Ephod, and a Robe, and a broidered coat, a mitre, and a girdle, &c: and they shall take gold, and blue, and purple, and fine linen, etc. chap: 28.2, 3, 4 and 5 verses. These for the Offering, God required the first ripe fruits, which we all know are still the choice, and the fairest; the top ears of corn, and the principal wheat. If they brought an Offering of the increase of their flock, it was to be a lovely Lamb without blemish, Levit: 1.3. if of the fruit of the field, It was to be the finest of the flour, and the kidneys of the wheat. In one word ye may see what God saith unto Aaron, Chap: 2 I have given thee the best of the Oil and the best of the Wine; and of the Wheat, and the first fruits, which they shall offer unto the Lord, Numb. 18.12. Afterward in the days of Solomon when this Tabernacle grew into a Temple, it lost nothing of its pompous ceremoniousness, but rather increased in glory, and became much more magnificent, for David that great Warrior, and most victorious Captain consecrated the spoils of many Crowns and Kingdoms to the House of God; and much more superadded by Solomon his Son. Certainly it was the goodliest pile, and most stately structure that ere the sun beheld, and all other things were in a just equippage. The Priests, the Levites, the Sacrifices, the Offerings, the Altars, Tables, Vessels, Utensils, and all the appurtenances: all rich and costly, and nothing common and forbidden among them. Now God in all these things did show clearly as in an emblem that his service, and worship was a thing most sacred and solemn; that he did expect the best of man in all their approachings unto his Majesty, and that nothing less should ever be accepted at his hands. This likewise is his Law in the Third Commandment. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his Name in vain. The first Commandment showeth who is to be worshipped, viz. the only true God, the Second, after what rule viz: divine revelation, and not hnmane imagination; the Third after what manner, Thou shalt not take his Name in vain; that is, thou shalt not presume to intermeddle with God, or his Worship after a slight and empty way; but holily, reverently, & most devoutly, as is beseeming his sacred Majesty, for the Lord will not hold them guiltless, that is (according to my Doctrine) he will curse them. The fourth showeth the time of public Worship, and I rather mention it, because of that appendent to it, making clear to our purpose Levit: 19.30. Ye shall keep my Sabbath; but that's not all, it follows, and reverence my Sanctuary. I will be sanctified in them that come near me, and before all the people will I be glorified saith the Lord, Levit: 10.3. Let them make their addresses to me after such a worthy manner, that glory, and not dishonour may redound unto my Majesty by their service and homage, and this makes way for the second ground of the point, viz. The blind, and the lame are a reproach unto God, and do much derogate from the greatness of his Majesty; of this God seems to convince them in the words immediately following my Text, for I am a great King; but ye make of me by your unworthy service, and Offering, as if I were some poor, mean, and slender Deity; it follows, and my Name is dreadful among the Heathen, that is, I have gotten to myself a great Name in a l the earth, so that the very head of the Heathen hath made a decree that men fear, Dan, 6.28. unto which I suppose these words do relate and tremble before the God of Daniel, the God of Israel. I am known to be a God of Gods, and a Lord of Lords, and ye are known to be my people. 'Tis known my dwelling place is in S●on, and my Temple in Jerusalem; hither the Tribes come up, and all the Kindred's of the earth to bring oblations upon mine Altar. But now that they come and see; what can they guess by the meaness of their service, and the baseness of their Offering, but that I am not the same mighty God, and dreadful Majesty as I am reported; else sure I should obtain more reverence and respect among mine own people, and in the house which is called by my Name; Thus instead of upholding my brightness, ye obscure my glory, and lay mine honour in the dust. Even such, and greater is the indignity in the days of the Gospel, if our services be mean and and low, and not performed with the greatest curiosity, and exactness. A little present speaks a man a little Prince to whom it is sent; even so jejune and empty devotions insinuate no less than a thin and empty Godhead, to whom they are performed. But if this be not Blasphemy, I know not what it is to blaspheme; needs therefore must such a one be accursed. Quod erat probandum. This being cleared, now we shall descend to Application. Application. The use of this point affords something unto us by way Of Reprehension. Exhortation. 1. It reprehends those men who say, at lest think, Reprehen. that the Table of the Lord is contemptible; who slubber over all their services as a mere trival business of the lest concernment. They have in their Flock a Male; that is, they have Life, Spirit, and much activity in things concerning their own pleasure, profit, or preferment; but as to God, and his service, they are sleepy, and careless, negligent, and supine: in these they are as dull as Led; in those more sharp and keen than a Razor. God shall be put off with what comes next to hand; let it please, or displease, take it how he wil Religion with the most men hath the Curse of Cham upon it, it is made a servant of servants: a slave, and an underling; and every thing is preferred before it, and obtains greater respect in the World. But I will unloose my whip into three several Lashes for three sorts of Men; Atheists, Papists, and Formalists; and yet something will be left for our selve●. 1. Atheists, Truly there is God's plenty (At quid dixi? muto factum, I mean the Devil's plenty) of such in our Land; even a profane generation of Men, who are so far from Offering the Male of their Flock, that they Offer Male, nor Female; sound, nor sick; best, nor worst; flesh, nor fleece; neither a holy, nor a corrupt thing. They have Gallio his eyes, and look upon Religion as a mere matter of words, and names; an eyrie empty nothing; wherefore God is not in all their thoughts, so as to do homage unto him, neither have they conscience in any such matter. Give them for back, and for belly; for their lusts and carnal appetites. and you have the very outside of their desires; what care they for preaching or praying, whither ever Sermon more, or Sabbath more in the World? go to their House (for they are scarce seen in the Holy Assembly) and you shall find there, nor Altar, nor fire; incense nor sacrifice; nor any tending towards Worship. They neither read, nor pray, or perform any good Family-duty from one end of the year to the other; in a word, they are mere Swine, and bruits in the shape of men. But I dare not long abide with them under the same Roof, (no more than John with Cerinchus in the same Bath) lest it should fall upon my head, valeant; far them well; only I will write upon their doors. Anathema maranatha Deus Judex & vindex, God will come and Judge them. 2. Papists. Now I must send my Doctrine on an Embassy, and let it fly with a swift wing to the Towers of spiritual Babylon, (for we have no Papists among ourselves, O utinam, would to God it were so;) but yet let it go; and now that it is arrived, it may perhaps Primâ front commend & applaud; instead of censuring, and reprehending. Behold here are Temples, and Altars; Sacrifices, and Priests; and all in their Pontificalibus. Magnus equidem apparatus. A great appearance, and yet when all is done, a mere Outside; but our Doctrine requireth Truth in the hidden man. Here is aureum vellus, the lovely fleece of the Male of the flock; but the fat, and the flesh, and the inwards are not to be found. Truly their service, and pompous cerimoniousness is like a Sacrifice of paint; as when I see Abraham and Isaac portrayed upon the wall; and the Altar built, the wood laid in order, and the Father bowing down upon the Son to make him a Sacrifice; my phanticy is moved, though all is but a fantasy; or if you will, this their outward glory is like Esau's goodly raiment, for all underneath is jacob's hollowness, and deceit. Si parvis componere magna licebit. Let us see their sin-Offering, (so it is indeed) the sacrifice of atonement making, which they call Penance. A Papist sinneth, and confesseth to the Priest; so many Rosaries of Ave Maries, and Pater nosters are to be mumbled, and rolled over; say them they will (except they mistake their Beads) but see the vanity whilst they are walking in the streets, busy about Merchandi; zing, playing at Cards, between first and second course, interlard them with Oaths, and execrations, and yet on again till the task be fulfilled; and the man is devout, and perhaps dies a Saint. But if this be not to offer unto God a corrupt thing, judge ye. And our ignorant 3. Formalists are Ejusdem farinae, like to like; Mr: Rogers of Dedham. as he in his plain but solid way to his Parishioners. Ye will say your prayers indeed, but how? while unbuttoning your doublets, pulling off your shoes and stockings when you are in your Beds, and the latter end of your Pater noster falls asleep in your mouths. Oh, worthy service, and as worthily performed! And truly 4. The best of us all comes under censure; how often do we offer the blind, and the lame? how poor! how thin! how cold! how sleepy! how dead! how superficial! how formal! how lazy! how sluggish! how low are we generally in all our holy, and religious Offices! how faintly! how feebly! how weakly! how sickly! how slovenly! how lazily! and how every way unmanly are they managed, and transacted! Let no man say what need so many words? for I need them, and ten times more, and all too little to set forth the wretchedness, and unwor thines of our daily Sacrifice; of our common, and customary devotions; Oh how little good is to be found in the best of our services! Bonum est, quod sui plenum est, Good is that, which is full of itself, as gold, that nobler mettle is full of itself, and therefore the heaviest of all mettles. But alas, how unempty are our devotions of themselves, viz: pious, and holy affections, and desires! even like a puff in ones hand, you may squeeze them to nothing: or like the Lamb, in the verse preeding my Text; so light, and macilent, that the blast of ones mouth would have blown it off the Altar. God saith, My Son give me thine heart; and we give him the lip, and the knee, the eye, and the ear, but our hearts are far from him. Matth: 15.8. That which should be the work of the spirit, is commonly no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mere bodily labour. Let us look upon two o● three particulars, wherein the great stream of our Religion flows, viz: reading praying, and hearing. How often is reading the labour of the eyes: Ye have set yourselves a task to read good Books, and so many Chapters in the Bible every day (by the way, no good Books should take us off from reading the Scripture in the pure, and simple Text; yea, I would hate the loveliness of that Book (though lovely only for the piety of the matter, and sublimity of the stile) which should in my affections stand corrival with the Word, and bewitch my mind more with love and admiration, than those sacred Oracles in their own phrase, and expression. But for our reading the visive Organ is only altered, and affected, and this is the greatest part of that service. The words in the Book (say Jesus, Faith, Repentance, and the like just while we look upon them) imprint their image upon our eyes, but make little or no impression upon the understanding, and the alteration upon the will or affections; so that after we have read over the Bible again and again, our understanding is as unfruitful, our affections as carnal as if we had never read a word in our lives. So for our prayers, we say our prayers, but not pray our prayers. Our tongues are vocal, but our hearts are silent: They fulfil their task, and run their round as an horse in a Mill, by a continual custom they will go from petition to petition, until the words be said, and the prayers be done. But in the interim the soul lay dorment, and fast asleep, and in all these words uttered not a voice, nor put up any request at the throne of Grace. If God know what we have prayed for, 'tis many times more than we know ourselves, so little of our mind and spirit went along with the duty. Then for hearing, the sound of the Ministers voice strikes upon the ear, and finds a passage into the head, but as we say proverbeally, in at one ear, and out at another; because our spirits do not waylay these heavenly truths, and surprise them in their passage. The rich Traveller would pass on, nay stand saith the Thief, I must have your Treasure, so those rich Treasures of all Heavenly wisdom will suddenly glide away, unless greedy desires like a Thief, presently lay hold, and carry them into the secrets of the heart, there to rifle and rausake them: but here we are men too too honest for our own good; Truth often passeth by, and yet we never come to finger the lest of her Treasure. Generally this is the best account of a Sermon, there was a great Audience, he was a rare man, he had a strong, and a clear voice, was very zealous, and pressed things home. But what? here they are utterly to seek. Even as Ahimaaz, 2 Sam: 18.29. that came from the Battle of Absalon parting, and puffing: what is the News saith David? I saw a great tumult, but I know not what it was, so, as you would think they are much taken, and heard great matters, but what? They know not what; only they have heard, they have read, and they have prayed, they satisfy themselves that the work is done, though never so unworthily. But my Brethren these things ought not so to be. Therefore For the future let us be more careful in this matter, Exhort let us make Conscience not only to sacrifice, but also to offer the Male of the Flock, not only to serve God, but in the best way, and manner. I have prepared for the house of my God with all my might saith David, 1 Cron: 29.2. It was for God and his House, therefore he did with all his might so, we intent for God, should be to the utmost of our powers. A true Israelite in antieut times was able to witness at the Altar, I have brought the best Lamb in my flock, and a better I could not find. So good Christians should do service to God in that manner, as that they may justify themselves, and say, I could not have done it better. Grace should imitate nature, which still puts forth her strongest abilities. A stone falls downward as fast as it can, and faster it cannot fall; fire flies up as fast as it can, and faster it cannot fly. So we in all our services to God should be pious, and devout as we can. This rule with some proportion is heedfully to be observed not only in our services immediately holy, (such as were even now mentioned, reading, praying, etc.) but also in those which are holy by a mediem, remotely holy, and one removal from God: such are the services of our secular employments in our ordinary vocations, and Callings. Here commonly the next thing is man, but it is ultimately resolved into God. As for examples sake, an Apprentice, or servant serveth in the next place his Master, but in serving his Master he doth finally service unto God, who gave the Command. Again, a Magistrate (who is the greatest Minister of the people) his service in the next place is unto them in protecting them from evil, and consulting for their good, and welfare; but yet in the last, and chief place it is unto God, who requires as much at his hands. In such services as these which are remotely holy, we must yet be careful to offer the Male of our Flock, See for servants Col. 3.23. Servants obey your Masters not with eye service, but in singleness of heart; and whatsoever ye do, do it hearty as unto the Lord, and not unto men; for ye serve the Lord Christ. How so? I serve Peter, and Paul, I but in serving them you obey a command, and so serve a greater Master. See for Magistrates Rom: 12.8. Let him that ruleth do it with diligence; not only rule, but do it faithfully, and with the greatest care. In the one concerning servants, I might fall as low as a Skull in a Kitchen, and tell him that even among his dust, and dirt, there is a Male to be offered unto God; yea, and such as God will accept with a good will in Christ Jesus. On the other concerning Magistrates, I might fly as high as the Head of the Nation, but I aspire no higher than to the Head of this Auditory, and Honourable Society; and I shall only make bold to say over again the words of Paul, Let him that ruleth do it with diligence, for the Sacrifice in my Text calls me chief to speak of services immediately, and properly holy, viz: of Worship, and adoration. And to stir up your pure minds to perform these after the best manner; give me leave to enforce the Exhortation by a few considerations. As 1. Motives: If they be not so done, it frustrates one great end of all our services, viz: to ingratiate ourselves with God: now such an one becomes not the more gracious, but the more odious by all his services, my Text saith he is cursed: and the more he doth in such a way, the more accursed. It is a most sad thing to lose our aim, and expectation in a matter of such great concernment, thou hast taken to thyself a form of godliness, thou walkest the rounds of Religion, and art pretty severe in thy way; hereupon thou blessest thine own soul, and thy heart is full of hope; and yet, miserable wtetch, when all is done; God will nor more accept thy person, or look favourably towards thee, than if thou hadst never performed any good duty in thy life. Ye have brought me the sick, and the lame; should I accept it at your hands, saith the Lord of Hosts in the Verse foregoing my Text. The question is a most vehement tie, as if he had said, I detest, and abominate your Offering, accept it? I will no more accept it than a doggshead the price of an Whore, or if you offered unto me swines-flesh; ye may go on in this way, and heap up services unto Heaven; and yet at the last He throw you down to Hel. Oh this is a sad thing, and seriously to be considered. Thou hast been filling and filling all thy days: but now what will be thy reward? in the end God kicks down the Vessel in a scorn, oh how will this sink thy soul in horror! how wilt thou cry out in bitterness, and anguish of heart, Operam & ●leam predidi, I have lost all my work, and I am lost. God is infinitely above, and knows it, I am a great King, and know myself to be worthy of the Male of the Flock, and less I will not accept. Even our Grandees on earth look for great respect, and endure not in the jest to be slighted, or undervalved. Queen Elizabeth of blessed memory being presented with a curious piece of Needlework, stood beholding, and praising the Woman, and her skill; but quoth this vain-gorious fool, and I can make a better if it please your Majesty; and canst thou make a better? said the Queen, and do not I deserve that best? and with that threw it down in a scorn, and withdrew. Even as Augustus Caesar (if my memory fail me not) being invited by a Pratrician of Rome, but finding his provision not very extraordinary, after supper whispered the Noble man's ear, and instead of Thanks, gave him a more regal check, for his less civil entertainment. Non putassem me tibi tam familiarem, I thought you had not looked upon me as such an ordinary Fellow. This is the great spirit of our mortal, and dying Gods; much more of him that ever liveth. He knoweth his own peerless excellency, and goodness; and accordingly beareth the great test reverence, and respect to his own sacred person; and expects that others should do it too; but takes it very i'll if man his Creature does derogate from his greatness, by the littleness of his reverence, and respect in what he presents unto him, God is infinitely above, and knows it, so man is infinitely beneath, and should know it also; wherefore let us consider 2 Our own vileness and baseness, how unworthy we are at the best to do service unto God; ye know what the great Patriarch Abraham said, while he stood near unto God, I am but dust and ashes, fit to be trodden on, then treated with. 'Tis our great privilege, that we may come near, and be Officious unto so glorious and blessed a God; if wise therefore, we would set off ourselves in the best dress, that we may find grace in his sight. Joseph, though called in haste out of the Dungeon to appear before Pharaoh, first shaved; and washed, and changed his garments; this he did more prudentially, the more to commend his person to the King; even so let us prise our privilege of standing before the God of the whole earth, and with the greatest care, and compliment commend our service unto God. 3. How can we say we love God, unless we offer the Male of our flock? True Love is most noble, & generous, near of kin unto Heaven; for God is love; This high born offspring scorns to be base, even there, where it might be bold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor: 13.5. Love doth no unworthly, or unseemly thing; but if the blind and the lame be not unseemly for the highest Majesty, judge ye; wherefore Love will not endure it, but bringeth forth her fatted Calf, and furnisheth her Table with her choicest store. Elkanah gave unto Peninnah, and her Children portions; but unto Hannah a worthy portion, for he Loved her, 1 Sam: 1.5. her virtue filled his heart with Love, and his Love filled her hands with bounty. Love (if any such thing) will force us to bring unto God a worthy Offering. Love loves to abound, and will make us bountiful, his Altars shall overflow with the fat of Rams, and of Lambs, and with Alexander the Great, we'll scorn a few drams, but throw on handfuls of incense upon those holy fires. 4. If we serve not God after the best manner, in time we shall be weary of God, and of his service. Ye bring the sick, and the lame, and ye say what a weariness is it! the less they did for God, and the more unworthily; and the more tedious, and cumbersome it was unto themselves. Nothing more emasculates the spirit, nothing more deadens the heart unto duty, than a dull and lazy performance of duty; whether public, or private, or secret. As one speaks of secret prayer, if it be done only in a formal way without life, and spirit, it will strangely take a man off from praying; so that in time he will fly his closet, and even loath his own Oratory. The Ravens seeing their young Ones, (now newly excluded) callow, and naked forsake, and leave them to the dew of Heaven: so we beholding the fruit of our souls naked, and unlovely, will be as little pleased with our own devotions. But duty done with life, and love, will make a man in love with duty, Isa: 13.14. If thou wilt make my Sabbath a delight, etc. that is, if you cheer fully, and lively will wait upon me, and mine Ordinances; then thou shalt delight thyself in the Lord, and I will cause to ride upon the high places of the earth; that is, I will free thee from the earthly and lumpish disposition, wherewith thou wert wont to be cumbered and retarded, I will carry thee out with an high hand, and thou shalt mount with a strong eagle's wing into Heaven. A weak, and an heavy performance of spiritual exercise is like swimming in a low water, where our bellies are apt to grate upon the gravel, and our feet hit against the stones; we meet with many offensive rubs; besides the shallowness of the stream makes it a most laborious toilsome work: go into the deep, the waters will bear thee, and the swifter stream most pleasantly drive thee forward. Jejune, & scanty services are as these shollow Fords, here we meet with stones and sticks, & many remoras: here we scrabble, & tyre ourselves yet scarce get forward; but there is a spirit of might dwelling in the deep to help our infirmities, and to carry us on more pleasantly in the ways of Heaven. I can do all things through Christ who strengthens me, Phil: 4.13. and (what follows by a just rule of contraries) without Christ and the assistance of his Grace I can do nothing: now Christ will never own such base unworthy services, neither will he ever assist such persons; but leaves them to a mere, and a pure work: no wonder therefore if their hands wax weak, and their knees grow feeble; if they are sick and weary of duty, and in fine give over. The work of a Christian is too great for man, were it not for the incessant concurrency, and help of God, the wheels would quickly stand still, were not the spirit of Grace both as Oil, and an hand too upon them to keep all in motion. 5. For thy better service thou shalt have a better reward both here, and hereafter. Thou hast already Premium ante premium, a present delectable sweetness upon the performance of every good duty; a joy in spirit, which a stranger knoweth not neither can he know, for it is only to be known by tasting, and not by telling. I may tell you honey is sweet; but I can make it as sweet unto your ears, as it was unto my palate? no taste it yourselves, and then you'll know how sweet it is. I tell you therefore that God is wont to give in wonderful incomes of Joy, and even ravish the souls of his Saints with celestial comforts, when they have been exact and full in his service. Christ now will smile, and be very delectable. He will kiss them with the kisses of his mouth, and his love shall be better than wine, they shall find lilies and roses about their pillows, and Christ will lie all night betwixt their breasts; he will satisfy them there with marrow, and fatness; and even in dreams, and night visions acquaint them with celestial glory. This upon the way. But then in their Journeys end, these are the persons, which in all probability shall have a fuller enjoyment of God; for Quales in via, talis in patria, every man's time is set against his eternity, by our duties we may guess at our dignities; by our present performances at our future privileges. As in general, they who have done well shall go into life everlasting, so in special, the most zealously affected shall be the more abundantly possessed of the heavenly glory. Some will be doorkeepers in the house of God, and at a greater distance; and some near unto the Throne. The worst place in Heaven (if I may say so) is very good, Oh happy is that man who is the doorkeeper, yet if not ambitious to come near the throne, he may perhaps be thought unworthy of the threshold. 6. This is the only thing wherein we answer for all the loving kindnesses of the Lord: as I may say our little All, for his great All. Deut: 10.12. Moses in the nine foregoing Chapters makes a narrative of the great and singular mercies, which God had bestowed upon that people: but then closeth with these words; And now Israel what doth the Lord require of thee, but that thou love him, and fear him, and serve him with all thy heart, and with all thy soul? so might I say, God hath arrayed you in scarlet, and clothed you in purple; ye far deliciously every day ye eat of the fat, and drink of the sweet: and thus hath God done unto you, and this populous City; and now, O Senators, O people; what doth the Lord require at your hands, but to serve him with all your heart, etc. ought ye not therefore to do it in the best manner ye can? should a Prince or a Potentate give unto his servant several Lordships, and Manors, but withal, require now and then a nosegay in token of homage, would be refuse him, and when he did present his gift; should it be of weeds, or common highway flowers? were not this ingratitude to be punished with a Lacedaemonian Law? God hath given us far greater things than I have mentioned; our being, life, reason, understanding, protection, provision, etc. and as if these things were too little, he hath spoken concerning afterward; that he will give us glory, and bliss, and immortality; we have much in hand, and present possession, but much more in hope and future reversion; now for all these unspeakable mercies, we are only to present a Nosegay to our great Benefactor, that is, our service, if we be wise therefore, and ingenious, we will make it up of the chosest, rarest flowers, for this is our All. Again, 'tis that we were made for, Children will tell you as much, and it is that, wherein only it can be well well known, that what ever we were made. Absalon had neither Son, nor Daughter, but he sets up a pillar to sternize his memory; we may well think therefore it was not mud, or common dirt, but curious and costly as hands and art could make it. This is our Absaloms' pillar, without which our Name, and our memory will rot, especially in Heaven, we have neither Son nor Daughter to keep us alive; Riches, and honour, greatness will not do it; (these oftentimes like Absoloms' Children die before their Father, only our zeal, our service, our Love will everlastingly recorded: Let us therefore make the pillar of our memorial as rich, and as costly as we can. 7. Wicked men offer the Male of their flock unto their God, and shall not we much more the Male of our Flock unto our God? they sacrifice their Sons and their Daughters unto Devils; they do evil with both hands earnestly. Mich: 7.3. They do, there is their hoc agere; with both hands, there is their dexterity, for they are ambo dexteri in wickedness; earnestly, there is their sedulity, indeed every word shows their diligence, and unweariablenes in evil ways. They have appetitum caninum, and swallow down Hell at a bit, as if they were afraid others should get the share of it besides themselves; As I have seen an hungry Dog swallow a bone without chowing, for fear his fellow should come to touch it; Oh how mad, and how violent are wicked men in the prosecution of their Lusts? shall not their excessive wickedness provoak us to exceed in goodness? do we not serve a better Master! are we not about a better work? do we not expect a better reward? when Job provided a sacrifice for the World 'twas the Male of his flock, and when we provide a sacrifice for our God, shall it not be the Male of our flock? God put us not off with Saints or Angels, though he had store and choice; but one better than all, the only lovely Lamb in the Fold for brightness, and perfection; even his own dear son. He spared not his Son, but delivered him up for us all, Rom: 8.32; what therefore shall we render unto the Lord, gratitude will answer I have nothing good enough, but the best which I have, sha● forever be at his service. Which that we may do, let us observe these following rules. Let all our services be ordered according to the rule of the Word, Means. we may not presume to know above what is revealed. To the Law & to the testimonies, we may expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 12.1. by 1 Pet: 2.2. where we have the same epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there translated the milk of the Word, and not reasonable Milk, and then our sacrifice will be the service of the Word, viz: according to the word of God. Here we must stick, otherwise we shall strangely vanish away in our own foolish imaginations, and set up graven images, which we all know is abominable in the eyes of God, that service is performed in the best manner which God saith is the best, for God is sole Judge in this matter, and not our foolish and fond opinions; we may see groves, and Idols, a world of vanity, and will-worship in the world, among all Sects, and persuasions. But while they take freedom to abound in their own sense, doing what is right in their own eyes; let us only do what is right in the eyes of God. 2 Let all our sacrifices be offered upon the golden Altar Jesus Christ, It is the Altar that sacrificeth the gift, Mat: 23.19: yea, and inricheth it too; and only makes it of worth, and value. Christ is God's beloved Son, in whom he is well pleased, and for his sake will not quarrel with us, or our Offering, though we do not attain unto the perfection of the Sanctuary, yea, the spots of our sacrifices are easily covered by his spotless righteousness: so that God himself will say here is an Offering according to my mind. Where ever Christ is, there God is fully satisfied; for his eye is so taken with this lovely object, that he cannot look off to see elsewhere what is done amiss. 3. Time also, and its opportunity is much to be observed for helping on this work; especially there let us put ourselves upon service when the good fit is upon us, I intent soberly, and seriosly when the spirit of grace moveth more sensibly upon the face of our souls, warming, and melting our affections; and unkindling gracious desires in us, (and there are such golden seasons) now strike while the iron is hot; now to reading, praying, thanksgiving, &c: for now thy hands will drop with myrrh, and thy fingers with sweet smelling myrrh. O how holy are such breathe! how seraphical such expressions! how will thy soul mount upward! how near will it come unto God and thou, whether in the body thou canst not tell, or out of the body thou canst not tell. 4. Keep a sacred reserve of the strength of thy Spirit, and the best of thy affections for God, and for his service: and let them not consume and blaze out among the lying vanities of this world, if we do not use the world as if we need it not, we shall serve God as if we served him not. There was a time when Solomon gave unto the Lord the Male of his Flock; but when afterward he suffered his heart to be taken with si ver, and gold; with Wine, and Women; with Men-fingers; and Women-fingers, with Orchards, and gardens, and Vineards, with Apes, and Peacocks, and all other the vainer delights of the Sons of men; Solomon was another Man; and now presently instead of a Male he offered unto the Lord a Corrupt thing. The Lord said unto Moses, Exod: 30 34. take unto thee sweet spices, and thou shalt make it a perfume, a confection after the Art of the Apothecary tempered together, pure, and holy; and as for the perfume which thou shalt make, you shall not make unto yourselves, according to the composition thereof.— Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. This was a sweet only to be smelled in the Sanctuary, and not elsewhere, upon pain of death: so I conceive there are several aims, and high breathe in our affections, which are only for God; but to spend them upon ourselves, would be the greatest sacrilege; and moreover, puts us upon an in possibility of performing the duty. I have always observed people high, and hot in their pastimes, and pleasure; as low and as cold in their prayers, and performances. They who suffer themselves to admire Romances, and Playbooks; and seldom seen to affect Sermons, and Gods-Book; but they hear, and read with a certain kind of loathing and fastidiousness. The reason is this; the purer strength of their spirit is spent upon vanity; and therefore feeble and weak in the things of solidity. A tree running out in foolish excrescences, the fruit is rare and little, and that too of the basest sort. In your common Limbecks, the purer spirits being drawn out and gone nothing is left behind but a Caput mortuum, fleam, and dregs. Therefore we must be careful to keep in our spirits, to moderate our Joys, and to check our desires, and not to suffer ourselves to love any thing beneath God with an excessive love, middling affections are enough for these things, as for those high breathe of soul, let them wholly be sacrificed unto the Lord. Stop up the floodgates, that the pools may be full when ye go unto God; and now open all, and let them flow as fast as they can; the faster the better. I love such a thing with all my heart a common saying, but once a grave Christian replied not less piously, than truly; why for shame, all thy heart for this trifle, and that? and for every vanity? all thy heart must be for God, else thou wilt have for God no heart at all. To conclude; Thou hast in thy flock a Male; but if that be meat for thine own palate, if that be consumed at thine own Table; then, when thou comest to offer, thou wilt most certainly sacrifice unto the Lord a corrupt thing. Gloria in exelsis AMEN. POSTSCRIPT. I Have under two or three Heads put in a little more filling, which for fear of tediousness, I thought good silently to pass over in the Pulpit. B: A.