A SERMON Preached before the Reverend Committee of Divines, the 20th of May 1646. At their usual place of meeting in Westminster. upon a Text given the day before, by that Godly and learned Member of the Assembly Mr John Ley chairman.  
By Samson BOND Minister of God's Word, at maidenhead in Berks.  2 COR. 10.1. 
Now I myself beseech you by the meekness and gentleness of Christ, which when I am present among you, am base, but am bold toward you being absent.  Chrys. in Act. Hom. 5. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. ibid.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c.  
Printed according to Order.  
LONDON, Printed by John Macock, and are to be sold at the sign of the three legs in the Poultry. 1646.   

To the Right worshipful, Sir FRANCIS PILE Baronet, Samson Bond wisheth plentiful increase of spiritual gifts, health confirmed, and life prolonged, &c.  
IF that (much honoured Sir) I should here prefix any long narration in commendation of your Worth, I should of some be suspected of flattery; of all it would seem a thing superfluous, seeing it sufficiently commends it self? such is your Worth, that who so readeth you throughout, cannot but entertain honourable and pious thoughts of you: your deserts of God's Church, your singular zeal, your unfeigned faith, your sincere profession, your especial care to advance God's glory, and to root out Papistry, your constant faithfulness to your King and Parliament, hath been such, that this kingdom generally, but the County of Berks especially (your native soil) have and shall have great cause to bless God for you; hoping yet better and greater things; and that their hopes may meet with fruition, they have jointly with one heart and tongue chosen you, (being worthy double honour) Knight of the shire; and which justly speaks observation, no negative voice heard; which clearly proclaims to the world, your sensible goodness and deserts for the time past; Their great and glorious hope, that the Lord will make You an instrumental Blessing, not only to the whole realm, but especially to them ana their County, for the future. Now, that this expectation may come into their hands, you have the tongues and hearts of all; of all, except some few of Nadabs' and Abihu's sect, such as offer often times strange fire upon God's Altar; they indeed breathe out flames endeavouring to singe and search you, your visible goodness, and apparent virtues: oh, what will not Ignorance and Malice, (especially if infected with our Kingdoms new disease) dare attempt? what speech of wisdom can be so discreetly uttered, but it may by Ignorance be depraved? what action of virtue can be so exactly performed, but it may through Malice be misconstrued? It is not more proper to God to bring light one of darkness, than it is natural for the devil and his turbulent Imps out of the light of truth to endeavour to draw darkness of error, and out of the best speeches and actions to strain and force out somewhat, to maintain and nourish their corrupt humours and bosom sins. And what marvel? sith even in Paradise amidst the sweetest flowers and herbs a Serpent could live▪ and find there something to feed upon, turning the 〈◊〉 of those sovereign and meddle shall simples into poison; but expelling these, I hasten unto that whereof I am chiefly to speak.  
I am, honoured Sir, as full of hope as desire, that your countenance will help into the light, this bashful piece of my composure? your Affection, and more than common kindness unto me hath emboldened me to beseech that you will Patroni●e this first fruit of my endeavours; as I shall not here remember all the favours wherewith I have been honoured, so can I not forget to mention some, especially those reflections and glissonings (which in due respect to you) shone on me, from that great star lately fallen (the able and reverend Doctor, the faithful and worthy Prolocutor Master William Twisse) as, his last judicious and elaborate Book, which he so willingly gave me with his own hand; his thinking me Worthy (though unworthy) to succeed him as Pastor of Newbury, signed with his own hand; his giving me the free use of his rich and learned Library; under the Sunshine of these beams (darted on me (right worshipful) for your sake) have I lately lived; so that, it may be expected somewhat of mine should be coloured with them. indeed the Argument being an Assembly act, might therefore claim a peculiar interest in a prolocutors religious Protection; but the former causes have invited, nay enforced me, humbly to desire yours: Whose protection should I rather beg then his that hath made me happy both in affection and action? such is your known goodness, as that it is not only extended to me, but fastened on all those that sincerely fear God (which makes the public Good) with affections (like the beams of the Sun) immutable, unchangeable; mark the rays of the visible sun, how constant they are, being not moved at all by the motion of the object, but immoveably flowing from the Body of the sun, though blustering winds tyrannize in the air, and remove it a thousand times out of his place in an hour, yet the sun beams keep their object which they enlighten, and stir not at all; in like manner, your affections (honoured Sir) like the beams of the sun remain unmovable where they are once fixed, though blustering winds have tyrannised, and tossed You, your Person, your good-name, your most godly, most humble, and devout Lady, your well-governed Family, your great estate, &c. yet your pious heart and religious affections have remained unmovable; witness your cheerful constancy to your Christ and his cause from the first to the last; this is that which (more especially) adds unto my hopes; nay, it's that that makes me confident, that these few labours will find a gracious acceptance being humbly presented to your Indulgency and gentleness. I conclude, fearing prolixity; the Lord of Heaven bless you, and grant as you have been heretofore faithful, just, and wise; so you may continue to the glory of God, the increasing of his Church, and the profit of his People.  
Your worship's most humble and faithful, and in Christ at command, Samson BOND.   

To the Christian and Judicious READER.  
THose strains of rhetoric most take the wise, and affect the judicious ear, which express more by expressing less: wherefore, that I might affect thee, I will not (though I might) say much (Unless it be in a little) of the cause of my writing; the truth is, I intend not to plead excuses; I hope, I shall not need it in this particular. If importunity of friends (yea, of some Reverend Ministers) might have prevailed, it had ere now seen the light: if abundance of Tracts (upon this subject) might have hindered it, it had now and ever been in the dark; in the former, I saw an encouragement inducing a publication; and as the former was an inducement: so the latter can be (to me) no impediment; for, if so many have gone before me, should not I follow? why, should I sit still and do nothing, when others have done so much? I resolve not to regard the carping Mate, or curious Reader, either of secret heretic, proud schismatic, dissembling Hypocrite, or blind Atheist, who never with godly reverence regard the truth of Christ, or the dividing the Word of God aright. But if my sober friend shall urge, that the overplus of printing, and excess of Writers patronised by the greatest men, is enough to silence any mean and ordinary pens. It's true; in this scribbling age 'tis too common, under pretence (not practice) of piety, to send worthless and empty Pamphlets abroad in great men's liveries, they know, their slimy Comets, although they make a great blaze, cannot move themselves without the help of the moon, or some greater star to whirl them about the world; yet this, all this, is but vanity in Pamphlets; no tincture of good so much as intended. But for my part; as I dare not put myself into the rank of the best deservers, so can I boast nothing (though I have since completed some points, which the shortness of my time then denied) of my present performance: howbeit, this much I will take upon me to affirm, that, as the subject I here present, is far from all extremes, so mine aim is nothing but public service, and common good. Books that press this way (the godly Reader will say) the more the better: no excess of Writers, no overplus of printing in such a case; it is impossible to surfeit, where it is lawful to covet; as in these things we may, nay we must. I much lament their sick and diseased estate, who are cloyed with spiritual food; in this case, no man is more woeful, than he that feels himself most full. I say no more (lest I say much, and not little) only this. Pray for me in that I shall not cease to do for thee, that thou Mayst be enriched and made more wise to know, and willing to do what is good, and what the Lord requireth of thee, wishing thy best happiness in Christ Jesus, in whom I am  
Thine, so far as I may further thee to him, Samson BOND.   

A Sermon Preached before the Reverend the COMMITTEE of Divines the 20. of May, 1646. at their usual place of meeting in Westminster.  ROM. 12. VERS. 1. 
I beseech you therefore Brethren, by the mercy of God, that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service.  
MENTION is made by Aristotle of two Brothers (Archilocus and Lycambes) of different constitutions; 
Arist. Rhet. c. 2.  Archilocus having sharpened his tongue, and dipped it in gall against his Brother, finds that it became not his condition (being a Brother) to upbraid; yet that his satirical invectives might relish better, putteth his tongue into his father's mouth, and by an elegant Prosopoeia maketh him check Lycambes with those errors and sores, which was not fit that any but his Father should in such sort rub up; so, your Text, your Audience, and my limited time had been fitter for a Reverend Father, than a son. We read of an invention laid on Tully, how, that he was to read a grave and sober Lecture to Clodia, 
Orat. pro M. Coelio.  a Matron of much gravity and modesty; understanding, how that the exercise became not his years, raiseth up her old grandfather Appius Coecus, and out of his mouth delivereth a sage and fatherly admonition to her. In like manner (Reverend Fathers) receiving a command from you, and an entreaty, from your Text, I have willingly (though unworthy) been obedient to both, especially unto the entreaty, the subject of your command, in these words, I beseech you Brethren, &c.  
In the Chapter immediately before, Saint Paul had spoken of faith; in this Chapter he writeth of obedience, that the former might be fastened in their hearts, the latter manifested in their actions; such was the care and love the good Apostle had of their spiritual estate; true love hath a longing desire to enjoy the outward sight of what it most inwardly affects; this made Moses so importunate with God to show him his face; this made our blessed Saviour so desirous to see Jerusalem; and this was that that made Saint Paul so earnestly to press obedience, because it was a grace which he did inwardly affect; therefore he desires to behold the practice of it outwardly in the life, and Christian conversation of the people. Now, as true love is not only in affection, but in action, so Paul doth show the truth of his love; for he doth not only inwardly desire it, but useth all good means to bring the same to pass, setting down precepts of a godly life to be united in faith, and to the intent they may be effectual, the great Apostle comes humbly, praying and begging them; I beseech you Brethren for the mercy of God, &c.  
These words are a general exhortation to a godly life, figuratively expressed, delivered in borrowed speeches.  
Wherein we will observe two general parts.  

1. The manner, I beseech you therefore Brethren by the mercy of God.  
2. The matter, That ye present your bodies a living Sacrifice, holy, &,   
First the manner or form of speech presenteth to our spiritual view.  

1. An Introduction, Therefore.  
2. A courteous compellation, Brethren.  
3. A holy and sweet insinuation, I beseech you for the mercy of God &c.   
First, the Introduction in this word Therefore; which maketh clear way for the exhortation, not only looking back upon the last verse of the chapter going before, Rom. 11. verse 36. For of him, and through him, and to him, are all things, to whom be glory for ever, Amen. But also it hath respect unto Election, Vocation, Justification, with the great comforts coming from them; all which are powerfully applied unto the conscience, by this word Therefore; which brings us to our second particular part, the courteous compellation in this word.  
Brethren. If it be demanded, who are meant by Brethren; 
Object.  Jew only, Gentile only, or both jointly.  
The Jew for Nation and country-sake; 
Answ.  but Jews and Gentiles as Christians for the Gospel-sake.  
No name so frequently occurreth in Scripture as this of Brethren, no love more often enforced then brotherly love; Nature herself kindleth the fire of brotherly love in our hearts, and God by the blasts of his spirit, and the breath of his Ministers, bloweth it continually; yet in many it waxeth cold, and in some it seemeth to be quite extinguished. If we would but remember, what our Apostle desired of the Philippians, and to what he exhorted the Hebrews, 
Phil. 19 Heb. 13.1  we could not but cry out, oh, how long have we forgotten ourselves? of the Philippians he desireth, that love might abound more and more; the Hebrews he exhorteth, Let brotherly love continue; but if Saint Paul were now upon earth in his mortal body, and should behold this Kingdom, and take a survey of all the evils some do, and what others suffer, Paul would cast his exhortation into a new mould, and say, 
1 Cor. 3.3  Let brotherly love begin in you; for were it begun, so many quarrels, so many factions, so many sects, so many broils would not be so far from an end; oh, that the saying of our Apostle to the Corinthians did not so nearly concern us, 
Jo. 13.35. By this all men shall know ye are my Disciples if ye love one another.  ye are yet carnal; for whereas there is among you envying, and strife and divisions, are ye not carnal and walk as men? did we contemplate the badge, by which we ought to be known, brotherly and mutual love, we would blush, we then would know it were a work of the great Deceiver, that they should lift their hands up one against another for whom Christ spread his hands upon the cross; let us consider what Abraham said to Lot, Gen. 13. Let there be no falling out between me and thee, 
Gen. 13.8  
Plut. lib. de fratorno amore.  for we are brethren. What Plutarch observeth is very true (i) that the nearer the tye is, the fouler the breach; bodies that are but glued together, if they be rent asunder, experience tells us, they may be made as fast as ever they were. But bodies of flesh and blood, if any cut, or rent be made in them, they cannot be so fast glued, but a scar will remain; how much more in bodies tied together by nerves and sinews, not only of natural, but also of spiritual Obligation, as all Christians in general? the Brethren of England and Scotland in particular, if there fall any rent or breach between them, it cannot be so fairly made up, but it will prove like the putting of New Wine into old Bottles, both will be spilled, 

Virg. Aen. ●. —— ruit Ilium et ingens  
Gloria Dardanidum.  And then after our many grievous strokes, & wounds received, we shall bleed at the heart, and breath out our last gasp; wherefore, let there be no tinder of malice in our hearts ready to take fire, upon the flying of the least spark into it; oh, let us endeavour by all friendly offices so to endear ourselves to our Brethren, being Members one of another; nay, which is more, being Members of Christ Jesus, and so fasten all natural and civil ties by religious obligation, that we always keep the unity of the spirit in the bond of peace; remember, oh, remember, how that our Father is the God of peace, our Blessed Saviour is the Prince of peace, our Comforter is the spirit of peace and love; God who is love, and of his love hath begot us, loveth nothing more in his children of love, than the mutual and brotherly love of his children one unto the other; oh, let us harken to the counsel of our wise and blessed Saviour, Matth. 23. 
Mat. 23.8.  ye are all Brethren, love therefore as Brethren, be pitiful, be courteous, not rendering evil for evil, nor railing for railing, but contrariwise Blessing, knowing that ye are thereunto called, that ye should inherit a blessing; here, we see what our Redeemer would have us to be; beams of the same sun, meeting in the same centre of brotherly love. But where is our obedience? we turn the adder's ear to our Christ and his counsel, and in the Serpent we contend how we may poison and sting one the other most. If foreigners can put on the bowels of pity, and sigh to see Brethren struggle in the same womb; than Natives may weep, when all the true Family of Love shall seem to be extinct. In Saint Luke's Gospel, Christ demands this Question, 
Luke 18. ●.  When the son of Man cometh, shall he find faith upon the earth? may he not rather demand shall he find love on the earth? for the greatest part of men as if they had been baptised in the waters of strife, are in continual frettings, vexings, quarrels, schism and faction. Martial writeth of two Brothers, between whom there was never any contention but this who should die (not who should kill) one for the other.  

Mart. Epig lib. 1.  Nobilis haec esset pietatis rixa duobus,  
Quod pro fratre mori vellet uterque prior.  
Let these Salamanders, which live perpetually in the fire of contention, take heed lest these Heathen rise up in judgement, and condemn them to that eternal Lake, which admits not of one drop to cool either tongue or hand; mark the contrary of our saviour's words, 
Matt. 5.9.  Mat. 5. If Blessed are the peacemakers, for they shall be called the children of God; then, Cursed are all Make-bates, for they shall be called the children of the devil; 
Prov. 6.26  the like may be applied from the words of God's spirit by Solomon, Prov. 6. they that sow discord amongst Brethren, are an abomination to the Lord; if so, then, let the contentious man tremble; for God hath him in abomination; on the other side let the peacemaker rejoice; for if they That sow discord among Brethren, are an abomination to the Lord, than they that plant love, and set concord among Brethren are his chief delight: which constitutes our second part, viz. the courteous Compellation. Brethren, leading us to our third part, the sweet insinuation. I beseech you by the mercy of God.  
In this last, of the first general part, we will examine two things in particular.  

1. The manner of the insinuation. I beseech you.  
2. The Matter. By the mercy of God.   
First, the Manner, in these words.  
I beseech you. What can be more powerful, more forcible to allure and win the hearts of men to obedience, which is merely the Apostles end, than such a sweet expression? 
Object.  I beseech you. If any object, and say, What necessity was there, that Paul should be thus humbly earnest, they being Christian Romans, people full of excellent knowledge, and to every good thing most willing?  

Answ.  True, S. Paul doth write to them, who are endowed with spiritual gifts, to them, who by grace are willing; notwithstanding Paul knowing that even the best men are sluggish, and slack to good things, and that they need forcible exhortations to move and stir them up; the Apostle therefore comes (like himself) meekly. I beseech you; and the Romans gladly and willingly receive his godly desire; they say not (with profane Laodicea) we are rich, and know enough of these things; no, that had been the way to have been beggars for ever: yet we know what hath been; it was the exploded Argument; and it is assumed still by some: I. nihil est dictum, quod non sit dictum primus: where, or what, shall we hear, that we have not heard or known? This Objection, whether framed by the heart only (which is deceitful) or by heart and tongue jointly; bewrays ignorance, and want of knowledge in spiritual things. All men should know, that the Scripture is like a plentiful Mine, in which the deeper we dig, the vein of heavenly truths proves still the richer; hence is it, that the Saints of God in all ages have complained of, and confessed their ignorance, and continually prayed with the man after God's own heart, O teach me the way of thy statutes, and open mine eyes, that I may see the wonderful things of thy Law: the Romans (to whom our Apostle directs himself) knew that it was their duty to improve their talon of wisdom, & spiritual understanding; so, it is the duty of every good man to improve his talon of knowledge, and spiritual gifts, according to that saying, 

1 Tim. 4.15  
2 Pet. 3: 18   1 Tim. 4. to meditate on those things he readeth, and heareth, that his profiting may appear to all: and to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; admit that the Christian Romans should have learned no new thing by divers of Saint Paul's Sermons, yet this would not have excused their gross carelessness; in case they had neglected their duty of hearing; for, instruction of ignorance is not the only end of hearing; there are many others; as, to glorify God, to countenance the Ministry of his Word by their presence, to encourage others to the diligent and constant hearing of the Word, by their example, who happily may more need instruction then themselves; again, that men may be put in mind of those things which indeed they knew before, but either forgot, or made as little use of them, as if they had never known them: Lastly, to perform all religious duties in a better manner, that they may for the future receive more comfort in their private devotions, and more benefit by the public Ministry of the Ordinances of our blessed Lord and Master; these or the like considerations made the true believing Romans, as joyful in obeying, as their Apostle was humble in desiring; and although by grace they were both knowing and willing, yet the deadness and dulness of their natures; to the best things, made way for this powerful and sweet exhortation to rouse and stir them up. I beseech you; this Phrase denotes two good qualities in Saint Paul, gentleness, and earnestness, both to persuade the willing soul; this was his constant course. I will instance but in one, 
2 Cor. 10.1.  2 Cor. 10. Now I Paul myself beseech you, by the meekness and gentleness of Christ; in these and the like passages Saint Paul is an example for the Reverend Assembly themselves, and all other faithful Dispensers of the sacred mysteries of the Covenant of grace; gentleness and meekness are such loadstones that they draw, nay, pierce the hardest heart: so powerful that they make a Rock drop tears; it is not the storm of hail and rain that rattleth upon the tiles, and maketh such a noise, but the still kind shower that sinketh deep into the earth. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} We find by experience, that he that maketh an incision in the body of a Patient, that hath tough and hard flesh, putteth him to little or no pain at all; but if he mollify the flesh first, and then apply his sharp instrument, the party begins to be sensible, and shrinketh at it. It seems Paul was well acquainted with this truth; therefore that he might do good upon his hearers; he first makes their hearts tender (I beseech you) and then pricks it. Now that which makes the heart tender, is not heat of passion, 
Gal. 6.1.  is not rage, is not the spirit of fury, but the spirit of meekness. Do not we see, that the soft drops of rain pierce the hardest stones, and the warm blood of a Goat, dissolveth the Adamant, which the strongest Axe cannot break: this fair and gentle means is laid down by our Apostle, 1 Cor. 4. What will ye, shall I come unto you with a rod, or in love, 
1 Cor. 4.21.  and the spirit of meekness? as if he had said, for my part consider me in myself; I had rather come in love, and meekness. Nature seemeth to prescribe this method; 
Et afflatur omne priusquam percutitur. Seneca, l. 1 de ira:  which always sendeth a flash of Lightning, before we hear a clap of thunder; and nothing is struck, which is not blasted before; Art doth the like, Si frustra molliora cesserint, ferit venam: for Physicians first minister weak and gentle potions, and as the disease groweth; apply stronger medicines. Good Surgeons, 
Homer l. i.:  like Machaon in Homer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, first, lay plasters and poultices to wounds and swellings, and never lance or burn the part, till the sore fester, and other parts be in danger: thus, S. Paul showed himself a skilful Surgeon of souls: he knew desperate remedies are never good, but when no other can be had; he knew, that if the Romans were of a great spirit, and well given, they will not entertain violent and compulsive remedies: if they be ill, cannot be amended by such means, 
Plin. nat: Hist. lib. 3i c. 7. uno digito mobilis, idemsi toto corpore impellitur resistens.  viz. extreme courses; wherefore, that he might gently and comfortably move them with his finger, whom peradventure he could not wag, if he should put his whole body and strength; wisely applieth himself, after this manner. I beseech you: which brings us to our second particular, of our last general, the Matter.  
By the mercy of God. This is the matter, by which he so humbly beseecheth them; though we find by daily experience; that in God there are miserationes multae, yet there is but one mercy, which is his essence, from whence issue motus miserecordiae, divers motions and acts of that infinite mercy; as there is but one spirit, yet divers gifts and graces of that spirit, so there is but one mercy, yet from that one mercy flow divers motions and acts: this mercy in God is infinite; and happy is it for us, that it is so; misery is infinite in us, we therefore stand in need of an infinite mercy; with this mercy Paul doth reason, that his earnest desire may be effectual; as if a another should entreat her children by her womb that bare them, and her paps that gave them suck: in like manner, Paul doth supplicate, I beseech you by the mercy of God: Oh, my Christian Brethren, then consider, is God merciful, and shall man be cruel; is the Master meek and mild, and shall the servant Be fierce and furious; shall God give the lamb in his Scurchion, and man the lion; if he who ruleth the Nations with a rod of iron, and breaketh them in pieces like a potter's vessel, will not break the bruised reed, shall reeds break reeds: the sensible mercy which we daily receive from our Creator should teach the creature (of what degree soever, whether in the Mount or in the plain) mercy and compassion; these are virtues which our Lord Jesus himself richly setteth forth with a title of blessedness over them, and a large promise of great possessions by them, 
Mat. 5.5.  as Mat. 5. Blessed are the meek for they shall inherit the earth: Blessed are the merciful, 
Mat. 5.7.  for they shall obtain mercy: these graces of meekness and mercy, are not more acceptable in the sight of God, than agreeable to the nature of man: witness our moist eyes ready to shed tears upon any sad accident, witness our tender and relentings heart, apt to receive the least impression of grief. Why, hath God given us soft hearts, but to melt into compassion? why moist eyes, but to shed tears, as well for the grievous affliction of others, as our own sins: what; shall not grace imprint that virtue in ourselves, which nature hath expressed in the chief members of our bodies, and exemplified in the best creatures almost in every kind? if we examine, 
Num, 12.3.  we shall find, the meekest to be the best. Shall we behold Moses among the Israelites: we read of God sending this gracious testimony after him, that he was the best of men, because the meekest in all the earth: Shall we behold Christ among the people, we hear him, Matth. 11. saying, 
Mat. 11.2.9.  learn of me that I am meek and lowly in heart, and you shall find rest to your souls. Shall we behold Paul among the Corinthians, the Galatians, and all others; we find him, desiring all to put on the bowels of Compassion, meekness, Mercy, and natural Affection, &c. so mercy and meekness were Peter's (I mean the Apostle) way, which he went, to restore his country men the Jews: for though they had murdered his and our Lord and Master, and much injured his fellow servants the Apostles, yet he speaketh to them as a Father, or a careful Master, he telleth them indeed of their fault, but with much meekness and mercy, for, he aggravateth it not, that he might not drive them to desperate courses, but excusing it by their ignorance, he offereth them grace and pardon upon very easy terms, that grieving for their sins of a deeper die, they would look upon him by faith whom they had pierced, and with wicked hands nailed to a tree: thus far we see, that in respect of men, the meekest are the best: 
Act. 2.23.  so of other creatures; I will instance but in a few, the Prophet doth make way for me in the eight psalm, 
Psal. 8.7.  All sheep and oxen; yea, and the beasts of the field, &c. David speaking of the Beasts of the field, he instanceth in sheep, and oxen, which all know to be, not only the meekest and mildest of all the rest; but most profitable to man; therefore the best. The grand Philosopher testifieth, that the Master Bee either hath no sting at all, or never useth it: thus also in respect of Beasts, the tamest and gentlest are the best, inferior a fulminant, they are lions and Bears, that roar, yell, and tear. In the next place, shall we search the Heavens; the upper Region of the air is always calm and quiet, they are the lower Regions that are stormy; men of baser and inferior natures are boisterous, tempestuous and abusive. The superior Spheres and those stars fixed in them, 
Planet. pro loco.  move regularly and uniformly; they are the erratic and vagabond stars that wander from one Planet to another, and are without order; nay, there is an Antipathy between them, and regularity or uniformity: Lastly, let us look above the Heavens; upon him qui regit sidera, that distributes to the stars their several influence; and is the first mover of them all; He, even he himself is slow in his proceedings against rebellious sinners: for example, see Jericho; behold Adam and Eve, God was longer in destroying Jericho, then in creating the whole world. And when Adam and Eve had sinned with a heigh hand, reaching the forbidden fruit, and eating it, it was the cool of the evening before the voice the Lord was heard in the Garden, and the voice that was heard, was of God Walking, not running. So true is that of Moses, Exod. 34. God is merciful, gracious, 
Exod. 34 67  abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin. Are all these Attributes in God, and can man be content to be without them, nay, to have the contrary dwell within him; to be merciless, ungracious, abundant in ungodliness and falsehood, keeping malice for thousands, forgiving no man, &c. nay, which yet cryeth loudest in the ears of God and man; thinking himself innocent, righteous, just and good? Oh, let no man (much less such) stand too much upon his own innocency and integrity, 
August. Confess. l. 13.  Vae laudabili vitae hominum, si remota misericordia discutias eam, woe be to the commendable life of men, if it be searched into without mercy, and scanned exactly: the Cherubins themselves continually look towards the Mercy-seat; and if we expect mercy at the hands of the God of meekness, we must meekly show mercy: wherefore you (especially you) whom God hath exalted above your fellows; remember that, no virtues are so generally commended as meekness, and mercy; true wisdom consists herein, witness the spirit of God, Jam. 3. the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, 
Jam. 3.17, 18.  full of mercy and good fruits, and the fruit of righteousness is sown in peace of them that make peace: no fruit of the spirit, so sweet and pleasant as this: on the contrary, no fruit of the flesh, so tart and bitter as jealousy and wrath, which God curseth by the mouth of Jacob, Gen. 49. Cursed be their anger, for it was fierce, and their rage for it was cruel; but on the other side, blesseth meekness by the mouth of our Saviour, 
Gen. 49.7  Mat. 5. Blessed are the meek, for they shall inherit the earth: 
Mat. 5, 5  when the earth was cursed, it brought forth thorns, and thistles, and briars, which are good for nothing, but to be burned: wherefore, as we desire the blessing of God, let us take heed of thorns, and thistles, and briars, they are fruits of a cursed earth: hear the counsel of Saint James. 
Iam: 1.21  Let no root of bitterness remain in you, that ye may receive with meekness the engrafted word, which is able to save your souls; our roots of bitterness are like so many Serpents, full of poison: and of all, wrath is the most fiery, which will set all in a combustion, if it be not quenched by the infusion of divine graces, especially the graces of meekness and mercy. Aristotle briefly defineth it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the bridle of wrath; which because it is a passion of all other most headstrong, it requireth both a strong curb, and a skilful Rider, how to prevent the occasion of quarrels, and stop the passages of wrongs, to nip the seeds of discords; this is a work for grace and wisdom both, because if anger take root, like an inveterate disease, it will hardly be cured: Seneca strikes the same note, though on a different string, in premis finibus hostis arcendus est; nam cum portis se intulit, modum ae captivis non capit, above all things, saith he, keep the enemy from entering the city, for if he once thrust his head into the gate, he will give thee the Law, and not take it from thee. Certainly, the bone was never well set, that easily slips out of joint; a man full of juice and sap of grace is like green wood, which is long before it be kindled; mercy is not hasty, is not violent; it breaks no bones: yet there are some, who like best a resolute chirurgeon, who be the patient never so impatient, will do his duty, and quickly put him out of his pain; though in the mean time, he putteth the party to most intolerable torture: but, give me a tender hearted chirurgeon, who being to set an arm or a leg that is out of joint, handleth it so gently, that the patient scant feeleth when the bone falleth in. Thus Nathan the Prophet handled King David, 
2 Sam. 12 3, 4, 5, 6, 7.  and by telling him first a Parable of a poorman that had but one lamb, &c. afterwards applying it unexpectedly to the King himself ere he was aware, set not his body, but his soul in joint. Consider a little the rule laid down by the Prophet Micah 6. he showeth thee O man, what is good, and what the Lord requireth of thee, 
Eccl. 7, 16  to do justice, and to love mercy. Solomon hath a saying appliable hereunto. be not just overmuch, cut not too deep, nor lance too far? Ne excedat medicina modum. It is better to leave some flesh a little tainted, then to cut away any that is found. It is more agreeable to God's proceedings to save a whole city for ten righteous men's sake, then after the manner of Romans, when there was a mutiny in the camp to pay the tithe of Justice, by executing every tenth man through the whole Army. I am not against the cutting off a rotten Member to preserve the whole Body: when the only means to save the pure blood about the heart, is to let out some of the corrupt blood in other parts, he is a cruel Physician that will not prick a vein. I am not, for an equality between the conqueror, and conquered; yet, I am for mercy. 
Cass. ex Jun. Grat. not. in Tac:  Principi non minus turpia multa supplicia, quam medico funera. It is as great shame for a Magistrate, as for a Physician, to have many die under his hand. Let the clap fright all, and the thunderbolt strike but a few, viz. the fattest of the Beasts for sacrifice? make the chief Authors and ringleaders a sin-offering for the rest, and an example to all. 
Sallust. in conjur: Cati●. Quintus Curtius digest: Sir Thomas Fairfax. Some that have accurately observed his demeanour, attribute his miraculous victories to nothing more than his extraordinary and admirable devotion. Senec. lib. 1 de Clem. Rom. 12.15.  This moderation Tully used in the repressing of Catiline's Conspiracy; this moderation victorious Alexander used in punishing the rebellion of Articinae: this moderation Scipio used in disciplinating his Army: so, the religious and fortunate Commander of our Parliament Army, (who like Lightning in a moment hath appeared from one part of our kingdom to the other, and nothing was able to withstand him) hath used this holy and sweet moderation, not only with his own, but with the adverse party: the very enemy call him friend; as if they had all read that divine sentence of Seneca, Divina potentia est gregatim, ac publice servare, multos occidere, et indiscretos, incendij & ruinae potentia est, to kill men pell-mell, and murder multitudes together; is like rather a ruin of a House, or the devouring of a common fire, than a moderate execution of Justice: But on the contrary, to save whole multitudes of men, and that together from death and destruction, is an eminent work of divine power: hereunto accordeth that saying of Saint Paul, Rom. 12. weep with them that weep, put on the bowels of mercy, kindness and meekness. The sound Christian is not like the iron instruments of chirurgeons, that have no sense at all of the intolerable pain which they cause in the part pricked or lanced; But like Zeleuchus, who put out one eye of his own, when he sentenced his son according to the Law to lose both his eyes: see this compassion in God himself; if God, who is void of all passion, is yet full of compassion, so full, that he doth never pronounce the dreadful sentence of destruction against any Person, or Persons, without great regret, and seeming reluctation, as Hos. 11. 
Hos. 11: 8:  How shall I give thee up O Ephraim? how shall I deliver thee O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together? I will not execute the fierceness of my anger;— For I am God, and not man, &c. Now this God of all, that is so full of regret and reluctation, so full of compassion and mercy unto all; should teach us all to be compassionate, and merciful; Let us never look, that God will have mercy on us in Heaven, if we have not compassion on him here, calling for food, in his almost starved; sighing for house and home, in his banished; groaning for ease in his burdened; mourning for liberty, in his imprisoned; crying for pity, in his grievously afflicted and tortured Members. So we pass from the first general part of the Apostles meek and earnest exhortation (I beseech you therefore, Brethren, by the mercy of God) unto the second general part. That ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.  
In this last part of the verse, Saint Paul doth deliver the matter of his earnest exhortation; which is to this effect: that the Romans to whom he writes should consecrate themselves wholly to the worship and service of God; that they would show themselves obedient unto his commandments, resign up all unto his will, though never so adverse to their own wills. In these words, we will handle divers parts in particular.  

1. Act. Present.  
2. Persons presenting. ye.  
3. Object. Bodies. Your bodies.  
4. Manner of the Presentation, as a sacrifice,  
5. Properties of the sacrifice: 1 living; 2 holy. 3 acceptable; 4 reasonable service.   
First, the Act, present. Some render the word Officer; Part: 1: if we take the word so, we must consider, how; for, 
Heb. 5. ●●  there is a twofold Offering, the one of gifts, the other of sacrifices: if the word Offer, which is rendered by some, may stand; we are not in this place to understand gifts, but sacrifices. But (in my judgement) present is a most proper and convenient word, if taken aright; that is, so present, as to be offered in sacrifice; for, the sacrifices were first presented at the door of the Tabernacle; and then offered up: so, we must first present a knock at the door of the Tabernacle, ere that our hearts can be offered up; indeed, in what place soever we seek God, we shall be sure to find him to our comfort and protection; for God is Omni-present in all places to be found of them that seek him faithfully, as in the Psal. 139. Thou art about my bed, 
Psal. 13●: 1.  and about my paths, and spiest out all my ways: yet there is a particular place appointed, more especially for Christians to present and offer themselves before the Lord; and that is his Sanctuary or house of prayer, the Church of God; 
Deut. 12. ●  as we read Deut. 12. in that place which the Lord your God shall choose to put his name in, in that his habitation shall ye seek him: all sides grant, that, this is an express Law, requiring Christians to seek the Lord; and that there is a proper and peculiar place intimated by the words: but the difference is only concerning the Law; some would have it merely judicial and ceremonial; and so, bound the Jew only for a time to seek the Lord in his Sanctuary, sed quia non legimus non credimus: because we find no such thing in the Scripture we believe it not: we are so far from finding it there, that before, in, and since the Primitive Church, it hath by all sound and faithful Christians been embraced as an express Law, moral and perpetual, binding the Christian for ever, to present and offer himself before his God in the house of prayer, being the place of his more especial dwelling: in a word, they that refuse to come thither, may as justly be termed profane persons, as ever Esau was; who because he was procul a fano, far from the Sanctuary, 
Prov. 8.33  therefore, far from God's protection, Prov. 8. If blessed is the man that heareth him, watching daily at his gates and giving attendance at the posts of his doors: then cursed is the man that heareth him not, daily watching at his gates, and giving attendance at the posts of his doors: but those that will not watch his gates, 
Prov. 9.5.  nor attend his doors; Solomon gives them this counsel, Prov. 9 forsake your way, ye foolish, and ye shall live, and walk in the way of understanding: So I Part: 2 pass from the Act present, unto the Persons presenting, ye.  
ye. The persons presenting, are not only the Romans, but all true believers in all places, and ages; for though the Epistle be entitled to the Romans, it will not therefore follow, that it concerns us not: for whatsoever things were written before time, 
Jam. 2.12.  were written for our instruction: hence it is that Saint James saith, so speak ye, and so do, as they that shall be judged by the Law of Liberty: that is, he will proceed according to his Word written.  
Wherefore, let us be circumspect, and labour that our speeches and actions may be such, 
Rom. 2.16  that they may be agreeable to the Gospel. God (saith the Apostle) shall judge the secrets of all men in that, according to my Gospel: there is not a word that Christ speaks, but it shall judge▪ Let us therefore pray, that the Lord would set a watch before our tongue, and before our Actions; forasmuch as he speaks not in vain, that is judge that speaks, saith Solomon, 
Prov. 13: 13▪  Prov. 13. He that despiseth the commandment shall perish: that is when God hath revealed his will in matter of duty, for the direction of life (for that he calls the commandment there) now if a man come to despise this, he shall certainly perish, saith Solomon.  
If any demand, when doth a man despise the commandment. 
Object.   
When a man accounts a thing as nothing, 
Answ.  we say he doth despise it; as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} despise not prophesying: the word is account it not a thing of nothing; account it not a slight matter; therefore when in spiritual things a man accounts the Law of God below itself, that is, when he maketh it not the chief direction of his life, than he accounts it as a thing of nothing, and despiseth the Law, which is praeludium perditionis, the presage of perishing. But these things I am compelled to leave to your meditations, having sundry other points to handle. I fall upon the next, the Object.  
Your Bodies. In time of the Law, it was not your own Part: 3 bodies, but the bodies of others, I. the legal sacrifices were of cattle, of sheep, of birds, but now since Christ, in time of the Gospel, not the bodies of Beasts, or any other, but our bodies must be presented. Ask me, what is meant by bodies. The mortifying of our lusts, and rising again to newness of life. By Body is not meant the body only, 
Synecdoche. Ezek. 18.4.  but the whole man, body and soul; so that a part is only put for the whole. We read the like of the soul, Ezeck. 18. The soul that sins shall die: that is, body and soul; so then, in one word, by Bodies, is meant ourselves bodies and souls, and all the parts and faculties thereof, especially of the soul and her faculties. 
Esay 36.8, 9  First of the soul, according to that of the Prophet, With my soul have I desired thee in the night: yea, With my spirit within me will I seek thee early. God is that which should be printed in the heart of a Christian man: God and the name of God, should be that upon which the affections of the whole soul ought to be fixed: our place and seat in this world is (as it were) between earth and heaven; heaven above us, earth beneath us; now the question is, which way our heart looketh; it may be downwards to Jericho, to the earth, and the vanities thereof; and so we shall run a course of ruin and destruction: it may be towards Jerusalem, to Heaven, and heavenly solidities; and so we shall run the course of peace and salvation. Wherefore it is God (we see) that our souls should breathe after; nay, our God hath made us for himself, and our souls, of themselves, are restless till they return to their God. The soul is then in its perfection, when it may truly be compared to a Circle: A Circle is said to be a most perfect figure; for this reason, because the Line that beginneth in one point, goeth round, till it return into the same: so, the soul of man, is then in its greatest perfection, when it returneth to his beginning, to his God? reflecting itself altogether back again upon his Maker; till then the soul is in no quiet at all. This the good man knows, that there is no more rest for the soul out of God, than there is for a stone in the air: hang but a stone in the air, and do but remove that that holds it there, and it will never rest, till it come to the earth: so it is with the soul of man, try it all fortunes, and states, and conditions in the world, and it will rest in nothing, till it come to its centre, his God: to this purpose, the father and the son are fit examples: 
Psal. 144 12, 13, 14:  first David, Psal. 144. having prayed for many temporal blessings in the behalf of his people; that their sons might be tall and valiant; their daughters amiable and fair; their oxen strong and laborious; their sheep fruitful; that there might be no invasion by foreign enemies, nor any lamentation in their streets; 
〈◊〉 〈◊〉  at length windeth up all with this conclusion: Blessed are the people in such a case, no more, but blessed are the people in such a case; when his soul enjoyed all that it could desire, it was still restless; therefore in the last part of the 15. verse, he comes upon the neck of his conclusion, with words of correction, correcting his former speech, and revoking his words, as if he had spoken otherwise then well. Yea rather (saith he) Blessed are the people that have the Lord for their God: Now, not till now, his spirit is at rest, his soul being fixed upon the Lord his God. So Solomon, when he beheld all the works of his hands, and the delights of his life, passed this censure upon them; 
Eccles. 1.6  Eccles. 1. vanity of vanity, all is vanity, and worse too, vexation of spirit: in the end, the good spirit sums up all, fear God, and keep his commandments. Now, when his soul is settled upon his God and his commandments, it is at peace and rest. So then, as we said before, let the soul be tried in all the fortunes and conditions in the world, and it will rest in nothing, till it come to its God. God then, is the object, upon which our souls should be set; we should always have an eye to God; labouring to approve ourselves to him, that our souls may rest with him; that we may enjoy the light of his countenance here, and the fullness, and brightness of his glory hereafter: thus, by bodies is meant, bodies and souls; especially, as we have heard, the soul. Now, not only the soul in general is meant; but also, all the parts and faculties thereof in particular.  
Wherefore, if any demand here also, what are the parts, 
Object.  and faculties of the soul; that they may know how to present them to God.  
Though there are many, I can mention but a few: 
Answ.  time would fail me, to speak of many.  
First, there is the Act of the understanding, the intellectual part, viz. the Remembrance, our remembrance is a faculty i faculty of the soul, which ought to be had in holy use, and great esteem; it was so with the Prophet Esay, as I showed before, Esay 26. Our remembrance is towards thy name: 
Verse 8.  This Chapter is a sweet song of the Prophet concerning the restauration of the Jews, and in this verse Esaiah maketh a good use of the act of his understanding, of his remembrance, that noble faculty of his gracious soul; saying, our remembrance is towards thy name. Esay ought to be looked on by us, as an example of our imitation: and though we can never overtake him, yet we ought to follow after him; this should be one thing, which a Christian should take special care of, that our memories should not be like sives, to let out the clear water, and to return the grains and the dregs; we should not have that treasury to preserve rubbish, but to keep and preserve our Jewels: Remember Mary, she treasured up those things she heard in her heart: wherefore? doubtless for these reasons, that she might lay up the remembrance of God there, that she might be always thinking upon God, that she might be breathing out prayers to him, and praises of him, in return of his mercy: take notice of Solomon's advice, Remember thy Creator (saith he) in the days of youth: that is, begin betimes, hold on, and never be weary of this; therefore this should be a thing, that we should often enure ourselves unto, not to put the thoughts of God from us, or to think they are too sad and serious, and so to account them as unwelcome guests; but we should rather often bathe ourselves in these sweet thoughts; in meditation and remembrance of God: this is one part, and faculty of the soul.  
faculty 2 There is an act of the will and affection, viz. Desire, which is an other part and faculty of the soul. A true desire, is one of the sweetest acts of the affection; we heard before of Esay, and the Jews; the desire of our soul (say they) is toward thee: this was in one part their Christian Badge, by which their God knew them, and loved them, and past by doubtless many failings, and infirmities which were incident to them. The life of Esay, and these Jews is a perfect sampler of many virtues, which the spirit of God hath pricked out for us to imitate and follow; that our desires might be always breathing out, & flaming up towards heaven, that in case we cannot obtain a full perfection in grace, and heavenly virtues; yet, whatsoever we come short in otherwise, to make it up in abundant desires, longing desires, ardent desires; in any case, not to come short of that; which will make an excellent and comfortable supyly, for much want, defect, and imperfection; this faculty of the soul, Desire, is an Argument of a gracious heart; desire is that (if there be truth in it, be it in the lowest degree of it) which is an evidence of spiritual life: we must know, there cannot be truth of grace, where there are not unfeigned & hearty desires towards God: desires to approve ourselves to him, desires to walk with him in our whole course, desires to be defective in nothing: again, the desire of God is that, that maketh some union with God. It is impossible for the heart to love God, or to love grace, except it desire God, and desire grace: for desire is nothing but a configuration of love: it must needs be therefore that where there are desires towards God, and desires of grace, there is somewhat of God formed in that person, there is somewhat of grace begun: this is a second part and faculty of the soul, which Christians should take special care to cherish, and willingly practise.  
There is endeavour, constant endeavour, which is another faculty 3 part and faculty of the soul: the good people in that 26 of Esay, cry out, Our soul hath desired thee in the night, and our spirit also shall seek thee early: the soul of a good man, of every good man, desires God in the Evening, and his spirit will seek him early in the morning. Solomon gives the reason, Pro. 27. Who can tell what a day will bring forth? it may be albus, maybe at er dies, it may be a white, a happy, a comfortable day: may be a black, a dismal, a doleful day: so, who can tell, what a night may bring forth, whether judgement, or mercy; whether good, or bad events; therefore to prevent the worse, 'tis good to make sure work for our own safety, namely that our soul desire him in evening, and that our spirit seek him early, and then come what will come, all shall be for the best, God will turn it all to good, 
Rom. 8.28  Omnia cooperantur, &c. Rom. 8. all things work together for good to them that love God. Now, when the Jews say, our soul shall seek thee in the Evening, and our spirit shall desire thee early: these words Evening and Early do express not only Desire, but Endeavour: which showeth, that the one is not to go without the other, our desires must be joined with inquiries and endeavours, searching after God, to see if we may by any means find him out, that we may know what is the way of his goodwill, and pleasure: whether we are in the way of life, whether we are effectually called, whether we are in the state of grace, whether we have any part in the promises of salvation: except there are continual endeavours, the suspicion is too palpable, that the desires are ineffectual desires, and empty desires, and not those that argue any life and truth of grace; but when our desires are joined with these bestirrings of the soul, to seek after Gods to search him out in his Word, and his Ordinances, to find his steps and his goings, and so to walk with God, maintaining a holy communion with him, that is a sweet act of grace, and an evident ratification of the truth of it: so then, those that desire to present their bodies to the God of Mercy, know not only what to do, but what is meant by Bodies, viz. bodies and souls, together with all the parts and faculties thereof, especially of the soul, and her faculties: as yet, we cannot take our leave of this particular part. Because it may be justly demanded, Why did Saint Paul exhort the Romans to present their Bodies, and not their souls, the nobler part.  
Answ. Because the Body is an instrument of the soul, in the outward worship and service of God, and because the affections of the heart, are manifested by the body.  
2. Because Christian People should know, that, that God which hath made both (i.) body and soul; doth require the faculties of both to serve and worship him. Yet, with what penuriousness, penuriousness of devotion, penuriousness of reverence do many Bodies meet him, in his sanctuary, the place of God's worship and public service; Deus stetit, saith David, Psal. 82. God standeth in the Congregation; doth God stand there, and wilt thou sit, sit, 
Psal. 82.1.  and never kneel? I would speak so, as the World should not know, whom I mean; yet so, as that they whom it concerns, might know I mean them; I would speak; for I must say, that there come some Persons to the House of prayer, and Persons of example to many that come with them, of whom, no man ever saw master or servant kneel at any part of divine Service. David had such a zeal to God's service, as that, he was content to be thought a fool, for his humility towards the ark. St. Paul was content to be thought mad, for his humility to the gospel. 
Act. 26.24. Io. 10.30. Mar. 3.21.  So was our blessed Saviour himself, not only by his enemies, but by his own friends and kinsfolk. Indeed Tehillim, which is the name of the psalms, and of all cheerful and hearty service of God, is Halal, and Halal is insanire, to fall mad; And, if humility in the service of God here, be madness, I would more of us were more out of our wits, than we are; St. Hierome's rule is not only frequenter or andum, to come often to prayers, but flexo corpore crandum, to declare an inward humiliation by an outward: mistake me not (I beseech you) I speak not this, as if I stood for bowing at Altars, stocks, and stones, or for complementing with the name of Jesus, &c. the relics of Baal; as, I am not for these; so, neither am I, for the proud and unmannerly postures of ignorance, fraud, and weakness, &c. the fragments of Beli-iagnal. As our coming to Church is a testification, a profession of our Religion, to testify our fall in Adam; so, this part of our Text now in hand, doth appoint us to fall upon our knees, present your bodies, worship God with them, genuflexio est peccatorum, kneeling is the sinner's posture; if thou come hither in the quality of a sinner, (and if thou do not so, what dost thou here, the whole need not the physician,) put thyself into the posture of a sinner, kneel; the man after God's own heart, did delight in it; and therefore, the more, because it was a note of humility. Let us come hither (saith the Kingly Prophet) Let us be here; what to do; Let us come and worship; how, will not the heart serve? No, Let us fall down and kneel before the Lord our Maker. The inward affection of humility, was rooted in the heart of this good and godly man, yet, that is not enough, he is not content, nor quiet in soul, till his inward humiliation be declared by an outward, the like we read, of our Saviour, touching repentance; Mat. 3.8. 
Mat. 3.8.  Repent, and do works meet for repentance, as if he should say, Let repentance, which is an inward affection of the heart be declared outwardly, manifested, and made appear by some work (i.) by some outward testimony meet for such an affection in the heart. In like manner, though humility be a blessed affection of the soul; yet, is it to be declared by the body. Humilia●ion is the beginning of sanctification; and as without sanctification (which is holiness) no man shall see God; though (like the most diligent Christian) he poor whole nights upon the Bible; so without humility, no man shall hear God speak to his soul; though (with the best of men) he hear many Sermons every day. As many therefore as desire, that God should improve, and advance their sanctification, to the best perfection; Let them pray for humility in their souls, practise it with their bodies, that their God that hath made both, may be glorified by both, which constitues our third part, the Object, Your bodies: the fourth is the manner of the presentation.  
A Sacrifice. Sacrifices are either legal, or evangelical, a Part: 4. legal sacrifice is a holy action instituted by God, wherein some irrational creature was offered, by the killing and offering whereof, God's will, and sovereignty, and man's thankful obedience was showed. In this place, St. Paul doth not intend any legal sacrifice, but only that sacrifice which is evangelical; and that, is always of grace; either universally, or particularly; first, universally, so is only the sacrifice of Christ, Who is the lamb of God that taketh away the sins of the World. Secondly, the sacrifice evangelical of grace particularly; is a framing, and fashioning to good works, which are called sacrifices, Heb. 13. And so, Sacrificium, is sacrum factum, an holy act done by faith, whereby we mortify sin, and walk in newness of Life; for the sacrifices of the old Law, were shadows, not only of the body, which was Christ's sacrifice on the cross; but also types of our spiritual sacrifices; as thus, there were meat-offrings, which were a type, of our almsdeeds: there were drinke-offerings; which were a type, of our penitent tears: there were peace-offerings; which were a type of our praise and thanksgivings: there were heave-Offerings; which were a type of our heavenly desires and affections: and there was the whole burnt-Offering; which was a type, of martyrdom for the testimony of the gospel of Jesus Christ: thus then, we see, that the sacrifices of the old Law were shadows not only of the body, which was Christ's sacrifice on the cross; but also types of our spiritual sacrifices, which we are to present to God; ask me how they are to be presented. Some are to be presented with salt, and some with salt and fire, according as the sacrifice shall be, in some sacrifices of the old Law, we find that there was flesh in some wine, in some oil, in some meal; but in all, and with all salt was offered, so all spiritual sacrifices (if we will they shall be sacrifices of righteousness) must have in them salt, 
1. Exam. gener.  (i.) discretion: among many examples, we can but examine (the time failing) but one or two. First, if a man be called to suffer; he is in the first place to consider, for what he suffereth; for all are not Blessed as Martyrs, that suffer; only those that suffer according to our saviour's direction, for righteousness. Blessed, indeed most blessed are they that are persecuted for righteousness-sake, not those that are executed as Malefactors; for Murder, Felony, Blasphemy, schism, Obstinacy or Fancy; none dyeth a Martyr, but he who dyeth for the faith, by which the just liveth. If a Jew be scourged to death, for the abrogated rites of the ceremonial Law: or a Jesuited Papist hanged, drawn and quartered, according to the penal statutes of this kingdom, for treason against the State, in the Pope's quarrel: or if an Anabaptist be burnt to ashes, for his fanatical and fantastical revelations; he is the Popes or his own sacrifice, he dyeth the Popes, or his own Martyr, not Christ's: because, it was without salt, being so, it must be unsavoury (i.) lame and maimed, such as God doth utterly reject, and finally despise.  
2. Exam. There is a sacrifice of the inward man, of the heart; this sacrifice is to be seasoned, not only with salt, but with fire (i.) uncorruption: Now, this sacrifice of the heart, is twofold; either contrite, or divided; the divided heart, is a sacrifice most abominable; cor divisum a heart parted, and divided within itself God cannot abide, I will give you an instance; it is said of Saul in the 1. Sam. 28.6. that he tried all ways to seek the Lord, and the Lord would not be found of him, nor answer him, neither by dreams, nor by urim, nor by Prophets: how comes this to pass? the Answer is easy, Saul presented a sacrifice without fire, he had a cloven heart, and then, non videtur fieri quod non legitimè fit, that which is not done rightly and sincerely as it ought to be done, is counted as not done in the sight of God; Saul's seeking of God is counted as no seeking, because it was not in sincerity, but in hypocrisy, his sacrifice was full of corruption; like that of Agag, and the Amalakites cattle; pretending devotion, when he did it for gain; wherefore the Lord despised the sacrifice, and hewed the sacrificer in pieces; a most just reward, for all those, that serve the Lord for their own ends, (to be carnally minded in spiritual affairs, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (as the Apostle speaks) an affection of dishonour, and doth discover a kind of baseness in God's servants, to seek him only for their own ends.) We may see the like in another kind, 
2. Reg 17.32.33.  2. Kin. 17. it is said of the Samaritan Assyrians that mongrel brood, That they feared the Lord, and served their own Gods also, and the next verse saith; they feared not the Lord at all. How, can these things hold, viz. fear, and not fear? Answ. they presented a sacrifice without fire, their hearts were parted within them, and therefore their fear of God is counted as no fear of God, because it is no sincere fear of the Lord, had they truly feared God, they should never have need to fear their own Idols; for he that truly feareth God, hath this Blessing, that he shall need fear nothing else but God in this service of God; as contrarily, he that fears not God hath this Curse, that God will give him such a trembling heart, that he shall fear every thing, but God; as those people did: wherefore, God (as with Saul) hated their sacrifice, and the sacrificers he made a subject of his wrath, fuel of his fiery indignation, till that they were consumed to ashes; hence, we find, that God cannot abide cor divisum, a cloven heart, a heart parted and divided within itself. But, The other sacrifice, viz. the contrite heart, this is as amiable, as the other was abominable. God dearly loves cor contritum, a broken heart, a heart rent and torn with grief, and sorrow for sin, he who is displeased with himself, because he hath displeased his gracious God; he whose spirit grieveth, because he hath grieved God's holy spirit; he who because he hath done that which God abhorreth, abhorreth himself in dust and ashes; he who when God hath chastened him for his sins, kisseth his heavenly father's rod, and acknowledgeth that he deserveth far smarter blows than those which he yet feels; he who goeth mourning all the day long, and will never be at peace with himself, till he hath made his peace with his maker; he who always feeling the weight of his sins, sigheth and groaneth under them, and never ceaseth to offer up prayers and supplications {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with strong cries and tears unto God, 
Heb. 5.  till he be cased of them. Are we such sacrifices seasoned with this fire of uncorruption and contrition, are we such contrite sinners? Alas, Alas: we, often instead of denying ungodliness and worldly lusts, have with Peter, denied our Master; oh, but do we weep bitterly with him, and (as he) whensoever he heard the Cock crow after the denial of his Master, fell on weeping afresh; so, do the Wounds of our Consciences bleed afresh at the sight of every object, and hearing of every sound, which puts us in mind of our crimson sins? Oh remember, how that we have polluted our beds with David; but do we cleanse them as he did? do we make our couches to swim with tears of repentance? we halve entertained with Mary-Magdalen many foul sins, like so many unclean spirits; but have we broken a box of precious ointment upon Christ's head, or kneeled down and washed his feet with our tears? if we have done so, then, we are sacrifices rightly seasoned, then, we are contrite sinners indeed; when our hearts are rent and torn with grief for sin, with remorse for iniquity; God then beholds us with his pure eyes; this, is comfort, great comfort: because, God never casteth his eye upon any, but he setteth his affection upon him: and he never setteth affection upon any without an intention of blessing him, so than the Christian man, whose heart is broken, whose heart is rent and torn for transgression, is the only happy, the only Blessed man; true, he is so, if his sacrifice of uncorruption and contrition, be also seasoned with discretion; for a broken spirit and contrite heart, is a sacrifice necessarily wanting the salt of discretion: for, even godly sorrow must not exceed; the Rivers of Paradise must be kept within their banks; A man may prick his heart for his sin, nay wound it, but he must not kill it; he may dive deep into the waters of Mara, but not stay so long under water till he be drowned: he that hath grievously wronged God's justice by presumption, let him take heed that he do not more wrong his mercy by desperation; his fins be but finite, but God's mercy, and Christ's merits are infinite, which brings us to our last part, the Properties of the sacrifice.  
Living. A Sacrifice may be said to be living two-wayes; 
1. proper.  First, in regard of a natural life, and so our bodies may be called living sacrifices in opposition to the sacrifices of the Law, where the Beasts were to be killed. Secondly, in regard of a spiritual life, and the grace of regeneration, in opposition to the sinful estate of wicked men, 
Eph. 2.1.  which is an estate of death, Ephe. 2, 1. in the last sense our Bodies must be a sacrifice Living. So then, the spirit of God by St. Paul doth require all believers to present their Bodies a Living sacrifice.  
Object. If it be demanded, what is meant by a Living sacrifice, or how shall we know when the sacrifice is Living.  
Answ. By the special effects and fruits hereof, the motions and workings of the soul, will be, 1, inward, 2. sincere, 3. universal.  
1. Effect. Inward. That Body that is a living sacrifice; his soul will be carried most inwardly: the inward motions and actions of the spirit will be toward God; it is the inward working that testifieth the truth of this property. All outward actions of seeking towards God, they are all such as may be counterfeited, a Hypocrite may act them all; there is no outward action in the world that belongeth to God, or to Christianity, but it is possible for a base Hypocrite to represent them all, but he can do no more, an outward representation is all; as there is no shape of any external thing in the world, but a skilful Painter can draw the form of it, give a resemblance of the thing; yet, this Painter cannot draw it so, as that it should have life and motion, spirits and blood running into the veins; so, there is no outward action belonging to Religion, but it is possible for a Painter, a cunning Hypocrite, a lame-sacrificer to imitate; but the inward actions of life, truth, and grace he cannot: but that which is intended in this place, is, that all our outward actions, be animated actions: not dead actions, actions that have no further bottom, than a word or two growing upon the tip of the tongue, which is all the Religion too many have; 
Adrian Iun. Embl.  For the Religion which is (I will not say professed) but practised by most men, is aptly set forth in the words of a godly, and wise man, quae aure concipit, 

1. Io. 3.18.  
My little Children let us not love in word, not tongue only: but indeed & in truth.   parturitore, which conceiveth at the ear, by frequent hearing; a good exercise: but bringeth forth only at the mouth, by frequent discoursing (a bad practice) of religion, some pious counsels, some good words, some liberal prayers, such as these, God help thee, God relieve thee, God comfort thee, Alas poor soul (alas poor comfort.) Words be they never so adorned, clothe not the naked: be they never so delicate, feed not the hungry, be they never so zealous, 
Iam. 1. ult. True religion and undefiled before God even the rather is this, to 〈◊〉 the fatherless and widows in their affliction, & to ●●epe himself unspotted of the World. Martial Epigr.  warm not him that is almost starved with cold, be they never so free, set not free them that are bound, visit not the sick or imprisoned: in a word, perform not any of those duties which shall be vouchsafed the naming at the general day of retribution unto all men, which shall be according to their works, not according to their words. The epigrammatist deservedly casteth a blur upon Candidus his fair name, and debonair carriage, because all the fruits of his devotion towards God, or friendship to men grew upon his tongue.  
Candid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} haec sunt tua candid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman},  
quae tu magniloquus nocte dicq●e sonas.  
Ex opibus iantis veteri fidoque sodali  
das nihil, & dicis cand, de {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
Thou sayest, my friend Cand●dus, that to be charitable and to do good, is a most glorious (because Christian-like) cognisance, and that all things are common among friends, 
Mat. 3. 1●. Every t●ee which b●ingeth no●…●●th good fruit is hewed down & cast into the sire.  but it seems these words of thine are thy all things, for thou givest nothing at all, and yet art most prodigal in thy Language, and wearest out that proverb threadbare {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all things are common amongst friends, but Candidus, and all such as are like him, are but living sacrifices in name, being dead, having no inward principle to quicken them; but, to apply it the right way, all our outward actions must be animated actions, they must have their root in the very heart and soul; that must inwardly move towards God; otherwise, they are not living; no, though they move, and move apace in many, nay, in all outward things; for we see it is so, in experience: that there be many things that move, yet their motion is no Argument of life; I will give you only one instance: A Windmill, when the wind serveth, moveth and moveth very nimbly too: yet we do not say presently that that is living creature; No, it is moved only by an external cause, by an artificial contrivance, and so having but an external motor, and no inward principle, no soul within, to move it, it is an Argument it is no living creature; so, it is here: If a man see another move, and move very fast, in those things which of themselves are the ways of God; as, to move to a Sermon, or to the Lord's Table; the question is what principle set him a work; if it be an inward principle of Life, out of a pious affection and love to God, and his Ordinances that carried him to these; it is an Argument of spiritual Life, and of a Living sacrifice: but if it be some wind that bloweth him on, the wind of danger, of penalty, of vainglory, of fashion or custom to do as other do; and doth not make it the aim and drift of his soul; then it is palpable, that some sinister thing (no true intent) carried him on towards God; that though he be a sacrifice living it is but in name only, in respect of the truth of grace, he is indeed dead.  
2. Effect. Sincere. The Living sacrifice hath motions and workings carrying the soul not only inwardly, but most sincerely toward God; sincerity hath no by, nor base respects; hence is it, that the sincere Christian is in all things in heart to God, as he seems to be in Life to the world; sincerity makes the Christian man to be like the curtains of the Tabernacle, which (as they say) were so wrought, that they were on both sides alike: sincerity tells the Christian man, nil fictum est diuturnum, nothing counterfeit will last long, counterfeit Diamonds may sparkle, and glister, and make a great show for a time, but their Luster will not last. Experience showeth, that, an Apple if it be rotten at the core, though it have a fair and shining outside, yet, rottenness will not stay long, but it will possess the outside also; it is the nature of things unsound, that the corruption stays not where it begun, but putrefieth and corrupts more and more, till all be a like: so, that man that hath a rotten heart towards God, his want of sincerity will in time be discovered, and his outside be made as rotten as his inside, fraud and guile cannot go long but it will be espied, dissembling will not always be dissembled; and when it is once detected, it disableth the dissembler for ever after, the using his cozening trade. Faithfulness and sincerity are like natural beauty and strength of body, which preserve themselves; but all fraudulent and deceitful dealing, and cunning fetches, are like Complexion, where nature is much decayed, must be daily laid on: All devices, plots, and fabrics in the mind for advancing our estate spiritual, or temporal, which are not built upon the foundation of faithfulness and sincerity, continually need repairing, and upon a strong assault are easily cast down, and fall upon the builders themselves: but it is not so with sincerity, that, is a grace, which (like a Ship with full sail) carry to the soul toward heaven: storms will not beat her off, but she will persevere.  
3. Effect. Universal. The motions and affections of a Living sacrifice must be universal, as well as inward, and sincere; the workings of the soul must be universal; not only advancing God to this height, to be carried towards God above all other things (which is an infallible character of the truth of grace and life of piety) but the love of the soul, the obedience of the spirit must universally move towards God: for, this is that, which doth justify the truth of our affections to God, and sets the heart in a right frame and temper: wherefore, except a man love God, and all the ways of God, and yield himself in subjection, and resign himself in obedience to them all, he cannot be said to be a Living sacrifice; if he do but reserve any one sin, to wallow and tumble in, he doth by virtue of that one sin, lie in that which God doth abhor, he stands chargeable with that which will separate and divide perpetually between God and his soul; nay, he throweth down all his other good (how many, or great soever) with that one evil, as Ezekiel doth testify. All his righteousness that he hath done, 
Ezek. 18.24.  shall not be mentioned: but in his transgression that he hath committed, and in his sin that he hath sinned, in that shall he die. We say a vessel is no vessel, if it have but one hole in it, it will hold nothing, and therefore cannot perform the use of a vessel, though it have but one hole in it; so, if the heart have but one hole in it; (i.) if it retain the devil but in one thing, that heart cannot yield a full and absolute subjection to Christ universally; and where there is not a full and absolute subjection to Christ universally; Christ hath no part, nor portion in that man, nor he in him; for, he that lives in any one sin, so, as to allow of it, never grieving for it, not striving against it, not making conscience to reform it; that man did never forbear the committing of any sinne-whatsoever, out of any love and affection to Christ in his heart. So, I pass from our first property, to the second; which is,  
2. Prop. Holy. By this term holy we are to understand unpolluted and pure; now, there is a twofold purity; a partial purity and a universal purity: the partial purity, is that pureness, that holiness, to which David so often refers himself, in his religious and humble expostulations with God. Judge me, and deal with me, according to my righteousness, and mine innocency, and cleanness of heart and hands. That is, as I am innocent, and guiltless in that particular, which Saul imputes to me, and persecutes me for: but this is not the holiness, the purity intended by our Apostle, for the holiness or purity, which is the mark of the Saints of God, is not partial, but universal; it is not a figleaf that covers one spot of nakedness, but an entire garment, a holiness in all our actions; this is the holiness which St. Paul intends, a holiness, a cleanness in all our actions, both of soul, and body, as St. Paul saith of the Virgin, 1. Cor. 7. That a Virgin careth for the things of God, 
1. Cor. 7.34.  that she may be holy both in Body and Spirit. (i.) That as she is chaste in body, so she may be in mind and heart also, it will be little or no comfort to the soul in the day of account, to say, I have not polluted my Body, the outward man; but my inward man hath boiled with lust: he that doth no more but welcome Lust in the heart, is not a sacrifice Holy, because, he is not in all things unpolluted and pure: we say sometimes, and not altogether improperly, that a man walks clean, if in a foul way, he contract but a few spots of dirt, yet if he have but one spot of dirt, we cannot say he is absolutely clean; in like manner, if a man have but one spot (one choice sin) in his soul; he cannot be said to be absolutely Holy; what lesser sin than lust, or a desire in the mind? yet, this (as St. James affirmeth) hath strength enough to conceive sin, and sin when it is finished brings forth death. 
●am. 1.15.  The whole man is not a sacrifice Holy, except the sleightest and lightest occasions of provoking God be removed; it is the speech of the greatest to the greatest, of Christ to his Church, Can. 2. 
Can. 2.15.  Take us the little Foxes for they devour the Vine, it is not a cropping, a pilling, a retarding of the growth of the vine that is threatened, but a devouring, though but from little Foxes. It is not so desperate a stare, to have thy soul attempted by that lion, that seeks whom he may devour, (for then, in great and apparent sins, thou wilt be occasioned to call upon the lion of the tribe of Juda, to thine assistance) as it is to have thy soul eaten up by vermin, by the custom and habit of small sins. God punished the Egyptians with little things, with hailstones, and Frogs, and grasshoppers; and Pharaoh's conjurers, that counterfeited all Moses greater works, failed in the least, in the making of lice. A man may stand out a great tentation, and satisfy himself in that, and think he hath done enough in the way of spiritual valour, and then fall as irrecoverably under the custom of small tentations. I were as good lie under a millstone, as under a hill of sand; for howsoever I might have blown away every grain of sand, if I had watched it, as it fell, yet when it is a hill, I cannot blow it, nor shove it away; and when I shall think to say to God, I have committed no great sins, God shall not proceed with me by weight, but by measure, nor ask how much, but how long I have sinned.  
And though I may have done thus much towards this holiness, as that, for a good time, I have discontinued my sin, yet if my heart be still set upon the delight, and enjoying of that which was got by my former sins, though I be not that dog that returns to his vomit, yet I am still that Sow, that wallows in her mire▪ though I do not thrust my hands into new dirt yet the old dirt is still baked upon my hands; though mine own clothes do not defile me again, as Job speaks, (though I do not relapse to the practice of mine old sin) yet I have none of Jeremy's niter and soap, 
Iob. 2.22.  none of jobs snow-water; to wash me clean, except I come to restitution. As long as the heart is set upon things sinfully got, thou sinnest over those years' sins, every day: thou art not come to the holiness of this Text, for it is a holiness in all our actions.  
Object. If any object, can a man come to that holiness? to have a heart so holy, as to be pure from all foulness? saith Solomon, Prov. 20. Who can say, I have made clean my heart.  
Answ. Indeed Solomon could not make his heart clean of himself, or by any absolute power of his own; yet he had a faculty within him▪ which he did employ, so, as to be appliable and supple, easy and ductile in those ways, to which God called him: so, when we say, that by this term holy, we are to understand such a holiness, as is a purity and cleanness in all our actions; that is, an earnest endeavour after perfection, and cleanness in all our actions: to be simply and absolutely holy, totally holy; is an impossible labour for corrupted man; a service that none (all having lost those abilities that God gave man at the first) can ever reach to: wherefore the Lord is graciously pleased to accept our endeavour after perfection and holiness instead of perfection and holiness: indeed, the Law tied us to the obedience of all that was required, in all fullness, perfectly, completely, without any defect, and then promising acceptance, but the obedience the gospel requires, is striving to this perfection and holiness in truth and sincerity, desiring and labouring after it, in putting out ourselves towards it, and then promising acceptance through the perfection of Christ, in and by which, out imperfections are done away? appliable to this purpose, is that of St. Paul, 1. Cor. 7. Let us cleanse ourselves from all filthiness; that is, let us employ that faculty, that is in ourselves, let us be appliable, and ductile to those ways, to which God hath called us, and then we shall find a power to assist our own salvation, dwelling within us: I will give you an instance, Mul●er drachma●… invent, non extrinsecus, sed in domo, the woman who had lost her piece of silver, found it not without doors, but within; it was in domo mundata, when her house was made clean, so long as her house was foul and filthy, it was lost, it could not be found; but when her house was clean she found it, and it was within the house, and within her own house: make clean thy house, by the assistances which Christ affords thee in his Church, and thou shalt never fail finding of that within thee, which shall save thee, not that it grows in thee naturally or that thou canst produce it of thyself, but that God hath bo●…●… himself by his holy Covenant, to perfect his work, every man, that works with him, so then repenting of former sins, in breaking off the practice of those sins, in restoring whatsoever was gotten by those sins, in precluding all relapses, by a diligent survey and examination of particular actions, this is this holiness, which constitutes our second property. And the third is,  
3. Prop. Acceptable. This is a consequence of holiness, that which is holy, will be acceptable, and nothing is acceptable, except it be holy: the Apostle gives us a caveat, 2. Joh. 8. to take heed that we lose not the things we have wrought; that is, if a man in his serving of God either publicly, or privately be careless and negligent, his sacrrfice will be lost, (i.) not accepted, because, not zealous, not holy; where holiness is wanting, there a corrupt heart is present: Now, nothing proceeding from a corrupt heart, can be acceptable or pleasing to God; even our prayers are unsavoury, unwelcome sacrifices if proceeding from an unholy mouth, no words sound well in his ears, but such as are consonant to his word, and Minister grace to the bearers. Let my prayer, 
Ps. 141.3.  saith the Psalmist, be directed to thee as incense; prayer must be directed, not suddenly thrown up, without faith or understanding; wisdom and intention must direct it, not to Saints and Angels, but to God, as it must be directed, and that to God; so in the third place it must be directed as incense from a burning ●enser, that is a zealous heart: is this to pray and praise God acceptably, to draw near to him with our lips, when our hearts are far from him? to lift up our eyes and hands to heaven when our minds are on earthly things? is thus to pray unto, or praise God, to vent our unhallowed desires and indigested thoughts we know not how? 
Hos. 14.2  no surely, this is not to offer to God, (according to the direction of the Prophet Hos. 14.) vitulos labiorum, the calves of our lips, but labia vitulorum, the lips of Calves: no unsavoury prayers proceeding from a corrupt heart are pleasing to God; because, whatsoever is acceptable, must be Holy, it being a consequence of holiness: But I suppose the word acceptable, is not to be applied to Holy, but to sacrifice. Now our sacrifice, viz. our obedience and good works, are not acceptable in themselves, because of much defect and imperfection in them, 
Object.  which have the nature of sin; I do not say, they are sins, but that they have the nature of sin, sin cleaves to them; but if any object; how can the sacrifice of obedience and good works have the nature of sin, when they proceed from the spirit of God? 
Ans.  As they proceed from the spirit of God, they have no tincture of sin, but the next causes are corrupt, which are an understanding but in part enlightened? & a will but in part sanctified: indeed, as far as these are spiritual, the works that proceed from them are holy and good; but as far as they are flesh, they are corrupted & stained; the works of the regenerate are good per se; but sin per accidens doth alter the matter: but in my opinion, this one thing is necessary to be understood; as God judgeth, not according to the Law, but according to the Gospel; for, our best sacrifice cannot endure the strict rigour of the Law; if the Lord judge thereby, we must all perish; but there is hope in the Gospel by Jesus Christ, in whom God is well pleased with the faithful, and with their works; this should oblige us unto Christ by whom we are accepted, and without whom we are vessels of wrath, even as the very dung of the earth: well then, is it so, that God doth accept us, our persons and sacrifices in Christ? how happy are they, that have an interest in Christ by faith? faith takes that from Christ, which is wanting in us and our works, that so, both, become a sacrifice acceptable; faith taketh that from Christ, which removeth the evil from our best actions, that they are pardoned, and then accepted; here is comfort for the Christian heart. If thou be united to Christ, Christ by his divine power will free thee, not only from the power and dominion of sin, from the bondage of sin; but when thy hope shall come into thy hand, when thy Faith shall meet with fruition, Christ will make thee so acceptable in the sight of God, that thou shalt see thy Christ so as to be like him: here is such a sight of Christ, as never the eye of flesh saw, nor can see; to see Christ, and to be like him, to see him as he is; here is such a sight, as would ravish the soul, did we but know the comforts that are reserved for us in Christ; eye hath not seen that which we shall see in Christ, heart cannot conceive, what degrees of happiness and glory we shall find in Christ, but this we know, that when our expectation shall enjoy a fruition, we shall see him as he is, and see him so as to be like him; in the mean season, let our hearts humbly rest with Christ, I say humbly, because we put no hand to this work: no more than the dead body of Lazarus could help the raising of him; no more than a creature being nothing, can help to its own creation; no more can a Sinner help forward this work of his acceptation; therefore thou hast (in these thy days of hope) cause to be humbled for not putting the least helping hand to this work; it is wholly supernatural; therefore let not any one arrogate any thing to the power of his freewill, but remember the work is wholly supernatural, which brings us to our last part.  

4 Prop.  Which is your reasonable service: in this last property two things might be handled; first, the thing itself, service; then the manner of it reasonable. I shall only name the first; time will hardly grant me that.  
1. Service, is that worship which we perform to God, proceeding from a believing, and sanctified mind, &c.  
2. Reasonable, this word Reasonable, is to be taken for that of which a reason may be given; and so the worship and service of God, may be called reasonable; because, the believer can render a reason for all, and every part thereof; and indeed, that worship and service is far from faith, which is not reasonable; hence is that of the Prophet, 
Psa. 32.9.  Psal. 32.9. Be not as the Horse, or the Mule, which have no understanding, whose mouth must be held in with bit and bridle, lest they come near unto thee; that is, first, the worship and service, void of understanding, is so far from Faith, that it is brutish, next, those that worship and serve being empty of understanding, (in the sense of the Prophet) are like Beasts, rather than men; for saith David, Be not like Horse or Mule, which have no understanding, &c. Here David forbids men a descent, into certain particular depravations of our nature, in those qualities which are intimated and specified in the nature and disposition of those two Beasts, the Horse and the Mule. Be not as the Horse, or the Mule; ask wherefore? quia non intellectus; not because they have no Faith, but because they have no understanding; for then, it is impossible that ever they should have Faith; and so it is a reason proportioned to our reason; do not so, for it will vitiate, it will annihilate your understanding, your reason, and then what are you for supernatural or for natural knowledge? that I may come a little closer, you must know that the prophet's purpose in this psalm, is instruction; the substance, is peace with God, in the merits of Christ, declared in a holy life; which being the sum of all our Christian profession, is far beyond this understanding, mentioned by David here (they have no understanding) but yet upon this understanding God raises that great building, & therefore we take this understanding, this faculty, into a more particular consideration. Here is the danger, he that at ripe years hath no understanding, hath no grace; a little understanding may have much grace: but he that hath none of the former, can have none of this; therefore as David here maketh understanding the foundation of all superdifications (i) of all virtues & graces; so Paul in our Text maketh Reason the touchstone to try our spiritual estate; if the service be not reasonable, the sacrifice is not living, holy, acceptable,: wherefore, you may as well call him an Anatomist, that knows how to pare a nail, or cut a corn: or him a Surgeon, that knows how to cut and curl hair: as allow him the name of a Preacher which hath not the prophet's understanding, nor the Apostles reason: for though Animalis homo, the natural man perceiveth not the things of God, yet let him be what man he will, 
1 Cor. 2.14.  natural or supernatural, he must be a man that must prove and discern the spirit: let him have as much more as you will, it is requisite he have so much reason, and understanding, as to perceive the main points of religion; not that he must necessarily have a natural explicit reason for every Article of Faith, but it were fit he had reason to prove, that those Articles need not reason to prove them. If I believe upon the authority of my Teacher, or of the Church, or of the Scripture, very expedient it were to have reason to prove to myself that these authorities are certain, and irrefragable. And therefore, caeteris animalibus, se ignorare, natura est; homini vitium. If a Horse or a Mule understand not itself, it is never the worse horse or mule, for it is borne with that ignorance: But if man, having opportunities, both in respect of his parts and calling, to be better instructed, yet will not: but either by a negligent and lazy and implicit relying upon the opinion of others, do but lay himself down as a leaf upon the water, to be carried along with the tide, or by a wilful drowsiness and security in his error of wickedness (it's the Apostles expression, 
2 Pet. 3.17.  2 Pet.) have given over the debatement, the discussing, the understanding of the main of his belief, and of his life, if either he keep not his understanding awake, or over-watch it, if he do nothing with it, or employ it too busy, too fervently, too eagerly, so as with Nadab and Abihu to offer up strange fire; I would it were true of them, facti sicut, you are like the Horse, and the Mule; but utinam essetis, I would you were so well, as the Horse, and the Mule, who though they have no understanding, have no forfeiture, no loss, no abuse of Scripture (as in 2 Pet. 3. among the which, some things are hard to be understood, which they that are unlearned and unstable, wrest, 
Pet. 3.16.  as they do all other Scriptures unto their own destruction, not only the hard places, but all other Scriptures they take in hand) no abuse of understanding to answer for: that so, in this respect, the condition of the horse and mule is more acceptable, than the worship and service of those that are without understanding or reason; if so, 
Object.  how is it that David then makes the comparison thus?  
Not because they differ in some few (as in that particular among others) but, 
Answ.  because they accord in so many things; for example; The Horse and the Mule, are creatures admitting any rider, any burden, without discretion exa. 1 or difference, without debatement or consideration; they never ask whether their Rider be noble or base, whether their load be one of quality, full of gold for the Treasury, or an Ordinary gardener with roots for the market. Now if we examine, we shall find the same indifferency in all such as are habitually, and erroneously wicked; they admit of any Person, or Place, without discretion, or difference. They never debate whether the Person be noble or base, nor whether the place be the Treasury, or the Market; whether the sanctuary and house of prayer, or the private habitation of scattered sheep without a shepherd.  
Here we may contract it better, if we understand pride exa. 2 by the Horse; and lust by the Mule; pride is proper to the Horse, that is granted by all; and lust is as proper to the Mule, both because the Mule is carne virgo, and mente impudicus, which is one high degree of lust, to have a lustful desire in an impotent body: and then he is engendered by unnatural mixture, which is another high degree of the same filthiness: and these two vices we take to be presented by the Prophet David, as the two principal enemies, the two chief corrupters of mankind: pride to be the principal spiritual sin, and lust the principal that works upon the body. Both these are within them that worship and serve without reason and understanding; it is just with God to leave them, that want all care and grace (the greatest want of all) to worship him, and serve him aright. The Jew hopes to find God, but without a Christ: God therefore in justice hath left them, and their hopes to their God the Prince of the air (which rules in the children of disobedience) that like the Horse and Mule they are not not only slaves (under the tyranny of the Turk) but are as full of pride and lust, as blindness. It is just with God to restrain his preserving love and care from them, that wilfully take wrong ways to find him: those that will seek Christ and his spirit without a Church, and Sacraments, do pursue the truth itself by another way than Christ hath laid open to us; and to pursue the truth any other way than he hath discovered unto us, is madness, as to pursue thou knowest not what. If thou shouldest see a man pull at an oar till his eyestrings, and sinews, and muscles break, and thou shouldest ask him, whether he rowed. If thou shouldst see a man run himself out of breath, and shouldst ask him whither he ran; if thou shouldst see him dig till his back broke, and shouldst ask him what he sought; Now if any of these should answer thee they could not tell, wouldst not thou think them mad? so are all Disciplines, all Mortifications, all runings, now here, now there: all works of Piety & of Charity, madness, if they have any other way then that Christ hath chalked out. Multi Pagani, There are many infidels, infidels, heretics, and schismatics that refuse to be made Christians, because they are so good already; sibi sufficiunt de sua bona vita; they are the worse for being so good, and they think they need no faith, but are rich enough in their civil honesty having a worship without understanding, and a service not reasonable; this is pride, and a bestial pride. 
Job 39.21.25.27. Zech. 12. ver. 4  And these proud People are elegantly expressed in the Horse; The Horse rejoiceth in his strength, he goeth forth to meet the Armed man, he mocks at fear, he turns upon the sword, and he swallows the ground. The Horse stands upon his outward pomp; but well; what will the Lord do? But when time is, God mounteth on high, and he mocks the horse and the rider. In that day, I will smite every horse with astonishment, and his rider with madness. The Horse believeth not that it is the sound of the Trumpet; when the Trumpet sounds to us in our last bell, the erroneously wicked shall not believe that it is the sound of the Trumpet, he shall not know it, nor take knowledge of it, but pass away, unsensible of his own condition. This is not all, to be like the Horse; it is most just with God that they be like the Mule too. Those that have Separated their love in regard of truth from him, it is just that he should unite his hatred and anger both on theme; God doth so as we read Prov. 22.14. 
Prov. 22.14.  The mouth of a strange woman, is as a deep pit; he with whom the Lord is angry, shall fall therein. And therefore he that pursues that sin, is called to a double sad consideration, both that he angers the Lord in committing that sin then; and that the Lord was angry with him before for some other sin, and for a punishment of that former sin, God suffereth him to fall into this. Oh, it is a most fearful condition when God punisheth sin by sin; other corrections bring us to a peace with God, he will not be angry for ever, he will not punish twice; when he hath punished a sin, he hath done: but when he punisheth sin by sin, we are not thereby the nearer to a peace or reconciliation by that punishment; for still there is a a new sin that continueth us in his displeasure. Punish me O Lord with all thy scourges, with poverty, with sickness, with dishonour, with loss of Parents, and Children; but with that rod of wire, with that scorpion to punish sin with sin, Lord, scourge me not; for then how shall I enter into thy refst?  
And this is the condition of this sin; for, The mouth of a strange Woman is (like the Mule) as a deep pit, he with whom the Lord is angry, shall fall into it. And when he is fallen he shall not understand his state, but think himself very well: 
2. Sam. 12.  for instance Nathan presents David's sin to him in a parable of a feast of an entertainment of a stranger: David tastes no sourness, no bitterness in it; Not because there is none, but because a carcase, a Man already slain cannot feel a new wound; A Man dead in the habit of a sin, of the error of wickedness, hath no sense of it. And when this erroneous soul shall have a desire to knock, he shall not be able to find the door; Like those licentious persons, who pursued Lot's guests, their blindness brought them to an impossibility of finding the door, 
Gen. 19  (they were weary in seeking the door) and if they had found it, they had found it shut. A Man when he hath wallowed long in a worship without understanding, in a service without reason, when he seeks a door to repentance, he will quickly be weary, for there lie hard conditions upon him; and he is danger of finding the door so shut, as his understanding (in case he had that key) cannot open: wherefore, my national brethren, I exhort you, to entertain Saint Paul's counsel; Let your worship and service towards God, be not only living and holy, but reasonable, that you and your service, that you and your worship may be accepted; and by the way remember David, that man after God's owns heart, Nolite fieri sicut, be not made like the Horse or the Mule, in Pride or wantonness especially, quia non intellectus, because than you lose your understanding, and so become absolutely irrecoverable, and leave God nothing to work upon: for the understanding, of man is the field which God sows, and the tree in which he engrafts faith itself; and therefore take heed of such a descent, as enduces the loss of the understanding, the field of that blessed seed, the tree of that fruitful graft, the materials for that glorious building, faith; for the understanding is the receptacle of faith; But do it not the rather, because if ye do it, God will be brought to a necessity in chamo & fraeno maxillas constringere, to hold in your mouths with Bit and Bridle, to come to hard usage when as he would fain have you reduced by fair; and gentle means.  
But to this way God is often brought; and by this way of affliction, the cure is sometimes wrought upon us; see it in Joab; we find that Absolom sent for Joab: The King's son for the King's servant: there was some coldness, some dryness between Absolom, and his Father; 
2 Sam. 14.  Absolom was under a cloud at Court, and so Joab neglected him, he would not come: Absolom sent again, and again Joab refused: But than Absolom sent his servants to burn Joab's corn fields, and then Joab came apace. Affliction and calamity are the bit, and bridle, that God puts into our mouth sometimes to turn us to him. Behold, we put bits into the Horses mouths, 
Sam. 3.3  that they should obey us, and we turn all the body about: and to this belongs that of Solomon: A whip for the Horse, 
Prov. 26 3.  a bridle for the ass, and a rod for the fool's back: when we are become fools, made like the Horse and Mule, that we have no understanding, than God bits and bridles us, he whips and scourges us, sometimes lest our desires should put us further out of the way; sometimes to turn us into the right way. I seal up this whole Discourse with the words of the blessed Apostle: Finally, 
Phil. 4.8.  Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, what soever things are lovely, whatsoever things are of good report: if there be any virtue, if there be any praise, think on these things, and the God of Mercy shall be with you: to whom, &c.  
FINIS.