Choice and practical expositions on four select psalms viz. the fourth psalm, in eight sermons, the forty-second psalm, in ten sermons, the fifty-first psalm, in twenty sermons, the sixty-third psalm, in severn sermons / preached by the reverend and learned Thomas Horton ... ; left perfected for the press under his own hand.

SERMON XVII.

PSAL. 51.16.

For Thou desirest not Sacrifice, else would I give it Thee: Thou delightest not in Burnt-offering.

The service of the people of God is still a reasonable service; who as they are able to give account of their hope, so they are able also to give account of their Worship, and of the Duties and Acts of Religion, which are at any time performed by them. This is that which David does here in this present Scripture; he had in the Verse before the Text desired God to open his lips, and thereupon engaged himself to a more solemn praising of God in acknowledgment of his goodness in the par∣don and forgiveness of his sin, Open Thou my lips, and my mouth shall shew forth Thy praise. Now because that this perhaps might seem to be but a mean and slender piece of service, to offer up no other Sacrifice to God than only the calves of his lips, therefore he here lays down the Ground and Motive for such a performance, which is taken from the meer will and pleasure of God; whereunto he desires to conform himself absolutely in this business, Thou desirest not, &c.

IN the Text it self we have two general Parts observable of us: First, The Nature or Disposition which is in God Himself in order to matter of Reconcilement and Pacification. Secondly, The Improvement which David makes of this his Disposition. The former that we have in those words, Thou desirest not Sacrifice, in the beginning of the Verse; and, Thou delightest not in Burnt-offer∣ing, in the end of it; the same truth in a variety of expression: the latter is in the midst betwixt them both, in these words, Else would I give it, &c.

We begin with the first, viz. The Nature or Disposition which is in God Himself, Thou desirest not Sacrifice, &c. This will require a little Explication of it how it is to be understood, because at the first view it seems to be somewhat contradictory to some other places of Scrip∣ture, where we find Sacrifice both to be desired of God, and to be

accepted. It is desired in all those Injunctions of the Levitical Law to this purpose, which we may read at large in that Book; and it is accepted of in sundry instances. Thus Gen. 4.4. it is said that the Lord had respect unto Abel, and to his Offering; and Gen. 8.21. it is said that the Lord smelt a sweet savour, or a savour of rest, in the Burnt-offerings of Noah. In 2 Sam. 24.25. when David himself upon occasion of the Plague in the Land offered a Sacrifice to God in the Threshing-floor of Araunah the Jebusite, by the Command of God him∣self, it is said that the Lord was intreated by him, and the Plague stayed. It seems then all Sacrifice was not a thing which God was so averse to, or displeased withal. How then may we understand this expression? As I conceive especially three manner of ways: First, He desires it not absolutely, or peremptorily. Secondly, He desires it not only. Thirdly, He desires it not chiefly.

First, Not absolutely, or peremptorily, God desires not Sacrifice so; He does not so desire it, as in no case whatsoever to dispense with the omission of it. There are causes and circumstances wherein Sacrifice may be very well forborn, and yet God not displeased with the for∣bearance: I will have Mercy, (says God) and not Sacrifice, Hos. 6.6. that is, not Sacrifice in opposition to Mercy; where these two come in competition, an act of Mercy, and an act of Sacrifice, God is con∣tent with the forbearance of the latter, for the performance of the former; that Sacrifice be omitted for Mercy. And what is here said of Sacrifice, holds good also (by way of proportion) as to any ex∣ternal work of Religion and Service pertaining to the outward Worship of God; though God requires it, yet he requires it not indispensably and absolutely without any exception, so as it shall be always and per∣petually a sin to let it alone. We use to say, That Precepta Affirma∣tiva ligant semper, sed non ad semper: Affirmative Precepts they do always bind, but they do not bind to a performance at all times. As for example, The keeping of the Sabbath, it is that which hath a per∣petual bond and obligation upon it; God does never but command this Observation, but yet he does in some case dispense with the actual accomplishment of this command: for the performance of some necessary service in order to the preservation of life either in man or beast, in that case it might be lawfully omitted, &c.

The proper Use of which Point, is not to make us any whit the more neglectful of such Duties as these are, but rather to rectifie our Judgments about them, and to pacifie our minds in any necessary restraints from them. It pleases God sometimes in his Providence to deny his Servants the liberty and opportunity of his own Ordinan∣ces, and they are forcibly detained from such performances as these are, sometimes by Sickness, sometimes by Imprisonment, sometimes by remoteness of Habitation, and sojourning in foreign Countries where these things are not to be had: Now what shall they in such cases as these conclude, that they are therefore out of his favour? No, they have no cause to do so, and they may be satisfied from this present Text before us, Thou desirest not Sacrifice, &c. Where God gives an opportunity for Sacrifice, that is, forthe Publick Service of

Him, there he expects it; where he denies it, he dispences with the omission, and accepts of the will for the deed: This is God's graci∣ous indulgence and condescension to us, especially now under the times of the Gospel and New Testament, that he does not so absolutely tie us to the outward bodily service, (which yet he does not warrant us wilfully to neglect) but contents himself with the sacrifice of the heart, where the Soul and Spirit is for God consecrated and devoted to him, and inlarged in desires after him, he is there well satisfied in the unavoidable forbearance of some external performances in Reli∣gion.

This may be applied to several instances and particulars: The Ad∣ministration of the Sacrament of Baptism as to Infants surprized by death; The Participation of the Lord's Table as to persons surprized by sickness; and divers others of the like nature with these; when Providence does not afford the occasion, God does not there inforce the Observation, wilfully to omit them is scandalous, but meerly to want them is not dangerous; Thou desirest not Sacrifice, that is, Thou desirest it not absolutely, in all kind of circumstances. That's the first Observation; only I must add this, that we be from hence more intent in the inward man.

Secondly, Thou desirest it not only. God does very much desire Sacrifice, that is, the performances of the outward man; but he de∣sires something else besides with it; Sacrifice alone will not content him; this is another thing implied in this expression, and we shall find it in sundry places of Scripture, that God has still exprest him∣self dissatisfied where he has had no more than outward Services pre∣sented unto him: Thus concerning this very business of Sacrifice, Jer. 7.22, 23. I spake not to your Fathers, nor commanded them concern∣ing Burnt-Offerings or Sacrifices; but this thing I commanded them, say∣ing, Obey my voice, &c. the meaning whereof is not this, that he did not command these things simply; but this, that he commanded them not only; there was somewhat more which he required with them, which was their obeying of his voice, &c. So Isai. 1.11. To what pur∣pose is the multitude of your Sacrifices unto me, saith the Lord? I am full of Burnt-Offerings of Rams, &c. the meaning whereof is not this, that he did wholly decline these services, but that he was not satisfied or contented with them; and therefore he adds in Verse 16. Wash ye, make ye clean, put away the evil of your doings, &c. as that which he required with them. It is said in Mark 9.29. That every one shall be salted with fire, and every Sacrifice shall be salted with Salt: i. e. Sacrifices under the Law, they were not acceptable unless they had Salt in them, which did signifie a good mind and intention, and they were to have sire mingled with them, which did imply zeal and fer∣vency of spirit; and so it must be still with all the Duties and Servi∣ces of Religion, without which they are not acceptable to God, though in never so great number and multitude. This is that which God requires of us, that we present our bodies a living Sacrifice, holy, acceptable, and well-pleasing unto God, which is our reason∣able service of him, Rom. 12.1. He desires not Sacrifice, i. e. He

desires not Sacrifice only. That is the second Explication.

Thirdly, He desires not Sacrifice, i. e. He desires not Sacrifice chiefly; This is not the main and principal thing which God desires in our approaches to him: but as there's somewhat else which he desires besides it, so somewhat else also which he desires above it, and more than he does that. This is another thing which the Scripture points out to us, as 1 Sam. 15.22. Hath the Lord as great delight in Burnt-Offerings and Sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than Sacrifice, and to hearken than the fat of Rams. Here God does not simply reject Sacrifice, but he prefers Obedience before it; He desires and he delights in both, but he desires this ra∣ther than that; he had rather dispence with the want of Sacrifice, than with the want of Obedience. The like expression we shall meet withal in Prov. 21.3. To do Justice and Judgment is more acceptable unto the Lord than Sacrifice; where the comparison is not made be∣twixt an act of Charity, and an act of Piety; the Observation of a Duty of the second Table, and the Observation of a Duty of the first; as if God did prefer a service done to our Neighbour, before a service done immediately to Himself; strictly considering that a Moral Duty of the second Table is preferred before a Ceremonial of the first; and the highest act of Charity, before the lowest act of Reli∣gion. To do Justice and Judgment with all the Circumstances which are required to such an action as that is, is a great deal more accepta∣ble to God than a resting in the bare formal performance of Sacrifice, and nothing else. So Psal. 69.30, 31. I will praise the Name of the Lord with a song, and will magnifie him with thanksgiving. This also shall please the Lord better than an Ox or Bullock that hath Horns and Hoofs. And many other places besides which might be added to the like purpose, Psal. 50.13, 14, &c. Micah 6.7, 8.

When it is said here, Thou desirest not Sacrifice, this is not so to be understood, (as profane persons now adays make it) hereby to ex∣clude Duties, and to take away Ordinances, as if there were no use of these in the Church of Christ; No, that is not the meaning of it; as there was use of Sacrifice amongst the Jews, so is there now also of other Ordinances amongst Christians in proportion to them: we have need of such helps as these are, and God does command them, and expect them from us, as Testimonies of our Obedience, and as means to keep up our hearts in an holy communion with him, and dependance upon him; and we have great cause to bless God for affording these refreshments to us.

But the meaning of it is this, that God does not delight in these alone, that we rest not our selves contented, &c. but look at some∣what else, &c.

Now the Use and Improvement of all comes to this, That there∣fore we rest not our selves contented in such things as these are, see∣ing the meer outward form of Religion, Prayer, and Reading, and Hearing, and such matters as these, are not so acceptable and well-pleasing to God, where there is nothing else with them, neither does he chiefly take delight in them: Why then we should not do so nei∣ther;

we should not please our selves in outward Sacrifice no more but so, that we come to the Publick Assemblies, and are here made partakers of the Ordinances, that is not that which should satisfie and content us, but we should labour to find somewhat else in our selves which might gain acceptance with God, that namely, first our Persons be accepted as united to Christ by Faith, and then our services as coming from such persons who have the Spirit of Christ in them, and which perform what they do in Religion from a principle of Regeneration, and the work of Grace wrought in their hearts, Psal. 40.6, 7. Sacrifices, &c. mine ears hast thou opened, &c.

The contrary hereunto is that which may confound many people in the World. There are divers persons in the World, which if ye examine them, and inquire into them what ground they have to be∣lieve that they are in a good and comfortable condition as to eternal Salvation, all their hopes lie in their Duties, and their outward per∣formances: they are much in the exercises of Religion, frequent the Publick Congregations, are well acquainted and keep the company of those which are well disposed for godliness; all which things are very good, yea and necessary with somewhat else; but, alas, of themselves they are nothing, and will little avail them. Men may be much in the Exercises of Religion, and yet have little Religion in them; frequent the Publick Congregations, and yet not come up to the end for which these Congregations are assembled; be much in the company of God's people, and yet none of the number of God's people. Now, alas, what is all this? Therefore let us not deceive our selves in this particular; let us mind that which is the main, the one thing necessary and acceptable, which God looks after, and takes delight in, which (as we shall have occasion God willing to shew hereafter) is a broken and contrite heart: but as for these out∣ward and external performances, let us lay no stress in them, for Thou desirest not Sacrifice, &c. So much for that, the first General, The Disposition which is in God.

The second is David's Improvement of this his Disposition, in these words, Else would I give it thee. And this is two-fold, First, Affir∣mative, upon supposition that God would accept it; Secondly, Ne∣gative, upon consideration that God does not, &c.

First, Here is an Affirmative Improvement, upon supposition th•••• God would accept of Sacrifice, David would give Sacrifice to him; this is that which is here signified and exprest, Else would I 〈◊〉〈◊〉 it Thee, i. e. I would not herein be behind-hand with Thee. And thus it holds good upon a two-fold account, First, Upon the Propensities of Nature: Secondly, Upon the Principles of Religion.

First, Upon the Propensities of Nature, If Thou desirest Sacrifice, I would give it Thee: from this, Take a man but as in the state of Nature, and he would not stand upon the giving of God Sacrifice, upon condition it might excuse him from his sin: it is that which we shall sometimes observe in daily experience, that men care not at what expences they are in this particular. Take Sacrifice as it is a matter of cost, as in some respects it was, and it does not stick with a

great many of people in these conditions; as well as men love their money, and as close as they keep it to them, yet they had rather part with their Gold, than part with their Lusts. If the giving of a little Alms may but serve the turn to pacifie God's wrath, whiles they indulge themselves in their sinful courses, God shall have it with all their hearts, and they will not stand with him in this respect.

This is that which we may observe and take notice of no where more than in Popery: What's that which draws so many Alms-deeds and Works of Charity from them in that Religion? It is this mistake, that God delights in Sacrifice, and therefore they give it him. Oh if people may but be suffered to keep their lusts, and to resume still their vile affections, God shall have any thing from them, Prayers upon Prayers, and Alms upon Alms, and one Duty upon another, even their First-born it self for their transgression, and the fruit of their body, for the sin of their soul, as it is in Micah 6.7. When men are a little under the wrack, and Conscience sets hard upon them, ye may get what ye will from them to give them ease and relaxation in this condition, which has been that which the Popish Priests have still improved to their own advantage, when they observed men in trouble of Conscience for their sins, they would perswade them to give such and such a Legacy, and thereby couzen them both of their Money, and of their Souls. And the greatest part of works of Cha∣rity in that Religion, it has its bottom upon such Principles as these are. And this is one thing which we may here take notice of by the way, in which this assertion or protestation of David's holds, viz. Upon the Propensities of Nature, I would give it thee, &c.

The second is out of the Principles of Religion, I would give it thee so likewise. A Gracious Heart is ready to give God whatsoever may be acceptable to him: Let him require what he pleases, and he shall have it even upon that account, because it pleases him. This was the frame of David's spirit at this present time; and it is likewise the disposition of every godly man besides, who thinks nothing too much for God whatsoever he shall desire at his hands, but goes by this ge∣neral Principle in the whole course of his life, If thou desirest it, I will give it thee.

And there is this ground for it: First, That special affection which a good Christian bears to God. Love, it does not stand upon terms, but is ready to expend it self to the utmost for the party upon whom it is placed; and this is that which is remarkable in God's Servants, they have the love of God shed abroad in their hearts, and they bear a special affection to him, and therefore think nothing too dear for him; what He thinks fitting to ask, they think fitting to grant, and to yield unto him upon that consideration. His Commandments are not grievous, because they love God, as the Apostle implies, 1 Joh. 5.3.

Secondly, This disposition is likewise founded upon an Ʋniversal Ingagement to him; whosoever they be that are Christians, they do absolutely resign themselves to God, to be at his disposing; and therefore upon particular occasions they hold themselves bound by it.

They are Gods, and therefore must yield to God in that which he re∣quires of them: They which have given him their persons, they may not think much to give him any thing else which is appurtenant here∣unto. As it is noted of the Macedonians, 2 Cor. 8.5. That they first gave their own selves to the Lord, and then they gave their Estates for the succour and relief of the poor Saints. That Christian which can find in his heart to give up his Soul to God in all the powers and faculties of it, to resign his will, and desires, and affections, and such things as are more essential and immediate to his person, he will not demur about any thing else, especially which may be less or more re∣mote, but give it with them. Look as it is with God to us, so it is with us likewise to Him: for God to us, having given us Himself and his Son, he does not stick with him to give us all things, Rom. 8.3. And so for us to Him, we having given our selves to Him, shall give him every thing else with them.

Thirdly, This disposition in God's Servants holds in a way of thankfulness and retribution: They cannot think much to give God whatever he desires, because whatsoever they have to give, they have it first of all from Him, who is the Giver and Bestower of it; so that it is not so much a Gift, as indeed a Restitution. This is that which David plainly signifies in another place, 1 Chron. 29.14. when He and his people had offered so willingly to the building of the Temple, what does he say of it? why this, That all things come of Thee, and of thine own have we given thee. Let David give all he can give, he will give but still what is God's already: If God desires Sacrifice, why it is his before he desires it; Every Beast of the Forest is mine, and the Cattel upon a thousand Hills, as it is Psal. 50.10. Therefore if thou desirest it, I will give it thee, that is indeed, I will restore it to thee. And that's a third Ground of this Disposition.

Now for the Application of it, we may hence take account of our selves, see what we are by our Disposition in this particular; If we be such as belong to God, we shall be ready to yield Obedience to Him in whatsoever he requires of us, whether for the leaving of sin which he would have us to forsake, or for the doing of any duty which he would have us to perform, His will would in such cases be a sufficient Rule unto us; as Cornelius said to Peter, Act. 10.33. Now therefore are we all here present before God, to hear all things that are commanded thee of God. A right Principle of Godliness, it does not pick and chuse in this business, but is absolute and indefinite: Speak, Lord, for thy servant heareth, as Samuel upon the advice of Eli; and, Lord, what wilt thou have me to do? as Paul upon his Con∣version.

This Expression, If thou desirest it, I would give it thee, it does imply two things especially in it as concerning David's Obedience, and so proportionably as observable in every good Christian besides: First, The promptness and readiness of it, he does not linger or delay. Secondly, The fulness and universality of it, he does not limit or re∣strain his Obedience.

First, Here's his freeness or promptness, that's here exprest in I would give it thee; and it is a notable Character of a good and upright Spirit. There are many which do sometimes come oft to that which God requires of them, but it goes much against the hair, they are drawn and forced as it were to it, as a Bear to the Stake; yea, but it was otherwise here with David; there was a a promptness and readiness in him to do what God required of him without any reluctancy; His heart was ready, his heart was ready, as he says in another place of himself; and so it should be with us likewise. It is a wonderful thing to consider how prompt and ready men are to the obeying of their sinful lusts, and to yield to Satan in his sinful suggestions, and yet how backward in the exercise of their Graces, and in complying with God in his holy and gracious Com∣mands; whereas readiness is a great advancement of the performance, that which is done quickly being in a sort and in a manner done twice, as we use to express it.

Secondly, As here was the freeness of his Obedience, so here was also the fulness and universality, in that there was nothing which God should command, but he would yield unto it. Though Sacri∣fice was a particular performance, yet David would yield to it out of a general Principle, and upon the same account would do any thing which God at any time should require of him: This is also implied in this Expression, Else would I give. There are many who are con∣tent sometimes to do that which God requires of them, but they re∣stain it to some few particulars, and for other matters they desire to have their liberty. Yea, but this is not the right temper of a Chri∣stian; no, but with David, (as he elsewhere expresses it) to have re∣spect unto all God's Commandments, without exception, Psal. 119.6. And we may make tryal of our selves also by this; Examine by the Truth of our Obedience, by the indefiniteness and universality of it: When we are willing and content to do any thing which God shall require and command to be done by us, then we are such as we should be. And so much may be spoken of David's first improvement of God's Nature and Disposition in this particular, as to matter of Sa∣crifice; and that is in the Affirmative, If Thou didst desire it, Then I would be sure to give it Thee, without any delay or reservation.

The second is the Improvement of it in the Negative, thus; Thou doest not desire Sacrifice, and therefore I will not give it Thee. In which passage there are three things which seem to be declined by the Prophet David. First, He declines a superfluous Service. Secondly, He declines an arbitrary Service. Thirdly, He declines an unac∣ceptable Service. He will not do more in God's Worship than is needful; Nor he will not do more in God's Worship than is required; Nor he will not do more in God's Worship than shall be received. Each of these he resolves upon with himself, and signifies it in this Expression, whiles he says, Else would I give it thee.

First, He declines a superfluous and unnecessary Service; He will not give that; this is one thing which he resolves on, and it is a good

resolution in him. In the Worship of God, whatever is more than needful, it may very well be spared; we cannot supererogate with Him; those that think to do so, as Papists, and such as those are, they do exceedingly deceive themselves, yea and wrong themselves also, whiles they draw out the strength of their spirits upon that which might be better bestowed.

Secondly, (and which we are here chiefly to observe) he declines an arbitrary Service. He will not serve God in any other way than as Himself shall allow of, and prescribe; That's another thing which he here resolves on; Because God does not desire Sacrifice, therefore he will not give Sacrifice to Him: This is the Rule which he goes by, and holds to in God's Worship, to do no more than himself has com∣manded. And this is that which the Scripture does continually press upon us, the declining of all Will-Worship in the Service of God, as that which is odious and abominable with him. By Will-Worship we are to understand such Religion and Worship of God, as is not willed or commanded by God in his own Word, but is from the meer will of man: When men do that which they are not bound to by God's Commandment, and think that in so doing they worship God: this in the sense of Scripture is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Will-Worship, or Voluntary Re∣ligion; and it is that which is every where condemned. This is the main scope and drift of the second Commandment, to forbid all ser∣ving of God any otherwise than as himself pleaseth, which is sui∣table to other places of Scripture. In Deut. 12.8. God tells the peo∣ple there plainly, Ye shall not do as ye do here this day, every one what seemeth good in his own eyes. And it seems to refer to the exercises of Religion, which were undertaken by them. So Esay 1.12. Who hath required this at your hands, &c. God will have that which is done to be required. Upon which account, Saul's sparing of the cattle for sacrifice was displeasing to God. And Moses was commanded to keep himself to the pattern which he had shewn him in the Mount, Exod. 25.10.

And there is this ground for it, because we of our selves are unable to discern what is sutable to God and most requisite for Him: And that which with us is of great account, in his eyes it is most abominable, as our Saviour tells the Pharisees, Luke 16.15. It is true (as the Apostle tells us, Col. 2.23.) Will-worship, it hath a shew of wisdome in it, but it is no more than a shew. It hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but it hath not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some pretence of reason for it, but no true and right reason indeed, if it be well and throughly examined. Take all those things whatsoever, as whereby men conceive they bring Glory to God in the following of their own inventions, and ye shall find a great deal of vanity and folly in them; In vain do they worship me, (says Christ) teaching for Doctrines the Commandments of men, Matth. 15.9. Will-Worship it is Vain Worship, and does discover more vanity in those which are the followers of it, who are not able to judge aright of God, and what belongs unto him.

Besides, That it is a thing most requisite and proper that God should have the choice of his own Worship himself. He who is the

Person alone to be worshipt, it is most sitting he should prescribe after what sort and manner he will be worshipt.

This therefore it justly condemns the practice of Papists, and others, who please themselves in ways of Worship and Service of God, after their own devices and conceits, as if hereby they did not only do that which were acceptable, but likewise moreover which were meritorious; Not only please God, but in a manner engage him, and deserve more highly from him. No, it is no such matter, they do rather hereby provoke him, and stir up his indig∣nation against them, who hates such services and ways of Worship as those are which himself has not allotted and prescribed as where∣by to be served. This was that which David knew well enough, and which here he considered, whiles he says, that because God desired not Sacrifice, therefore he would not give it to him. And that's the second thing which David declines in this Expression, viz. An arbitrary Service.

The third that he declines is an unacceptable Service; He will not do more in God's Service than shall be well-received. This is the main thing which God's People look after in their Services which they present unto Him; to wit, His acceptance of them in those Ser∣vices; all without this, it is nothing worth: This is that which Da∣vid says here; Because he thinks that God delights not in Burnt-Offerings, therefore He shall not have them. God's Complacency it is all in all: This is that wherein he glories in another place; The Lord hath heard my Supplication, the Lord will receive my Prayer; receive it, that is, accept of it, Psal. 6.9. So agen, Psal. 20.3. He brings in the Church praying for him to this purpose, The Lord hear thee, &c. Remember all thine Offerings, and accept thy Burnt-Sacrifice, Selah. And Psal. 19.14. He prays for himself, Let the words of my mouth, &c. be acceptable in thy sight, &c.

The reason of it is this, because this indeed is the main End of all such works as these are; that is the drift of all our Sacrifices, and Prayers, and Performances in matter of Religion; it is only that by means of those things we might enjoy Communion with God, and ac∣ceptance from him: they are all but empty things without this, even a Shell without a Kernel. Now therefore it concerns us to mind and look after this more especially.

Therefore this discovers to us the misery of all such persons as are deprived of it, which is the condition of all wicked and ungodly per∣sons whatsoever: Let them present God with never so many Sacri∣fices or Services in any kind whatsoever, and he gives no regard un∣to them, nay, he abominates them, and loaths them at his very heart. The Sacrifice of the wicked is an abomination to the Lord; but the Prayer of the upright is his delight, Prov. 15.18. Thus he threa∣tens them in Amos 5.22. Though ye offer me Burnt-Offerings, and your Meat-Offerings, I will not accept them, neither will I regard the Peace-Offerings of your beasts. Now what can be a greater disparagement and indignity than this is? If any Persons of expectation should come and present a Petition to some Great Man, and he should

reject it, and lay it aside, would not this be a great daunting to them after all their care about it? And what is it then for the Great GOD to lay aside those Prayers, and Petitions, which are presented unto Him? How must it needs be an Astonish∣ment to them? Which is the Lot and Condition of all Ungodly Persons.

Let us therefore in the next place be all perswaded to look to this: Let us not please our selves in any thing which we do, or the abundance of it, but consider what acceptance it is likely to meet withal from God; and accordingly all we can endeavour after it: which that we may procure the more effectually, let us take notice of these following Particulars.

First, Let us look to the matter of the Sacrifice it self which we present, that it be such as is good and warrantable, yea, the best that we can possibly present: This is plainly signified to us, in Malachy 1.8, 9. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now to thy Governour, will He be pleased with thee, or accept thy person? saith the Lord of hosts. And now I pray you beseech God that he will be gracious to us: this hath been by your means: will he regard your persons? saith the Lord of hosts. And so agen, Vers. 14. Cursed is the deceiver which hath in his stock a male, and voweth and sacrificeth unto the Lord a corrupt thing, such an one as this is, he is so far from meeting with acceptance, as that he comes under a curse.

Secondly, As we must look to the matter of our Sacrifice, so to our mind and spirit in it: The Sacrifice of the wicked is an abomi∣nation to the Lord, how much more when he bringeth it with a wicked mind? Prov. 21.27. Those that come to God with any Offerings, they must look to the frame of their hearts and spirits at such times as those are; and that not only in reference to that particular duty it self which they are conversant about, but also as to their whole Con∣versation considered at large. This was that which David in ano∣ther place thought of for himself, Psal. 66.18, 19. If I regard ini∣quity in mine heart, the Lord will not hear me: But verily God hath heard me, he hath attended to the voice of my Prayer; As long as we regard iniquity, God will not regard our Prayers. That there∣fore we may gain acceptance with Him, we must be careful to free our selves from the harbouring and allowance of any sin what∣soever.

Thirdly and lastly, and indeed chiefly, We must look to our state and condition, that namely, we are Members of Christ, and (as I gave you an hint of it before) by Faith incorporated into Him. In Ephes. 1.6. it is said, He hath made us accepted in the Beloved; and as to all purposes else, so to this amongst the rest, for the presenting of our Services to Him. This is the Angel to whom is given much Incense, that he should offer it with the Prayers of all Saints upon the Golden Altar, Rev. 8.3. and we must have a special regard to Him, Heb. 13.15. By Him let us offer the Sacrifice, &c. Let a Sa∣crifice be never so good as to the matter of the thing which is offered,

yea, if we could imagine all actual defilement to cease in the time of its offering; yet if the Person be not united to Christ, and by Faith made a Member of Him, there will be no acceptance of it for all this: This is that which compleats it, and gives full virtue and efficacy to it. So much also for that, viz. The third thing which David here declines, not only an unnecessary Service, nor only an arbitrary Service, but likewise an unacceptable Service; if he thought God would not receive, himself would not give; That is the Im∣provement of God's Nature in the Negative. And so much of this Sixteenth Verse also, Thou desirest not, &c.