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cause_n	body_n	live_v	soul_n	1,528	5	5.4031	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13024	The Christians sacrifice much better then all the legall sacrifices of the Iewes; and without the which, all the said legall sacrifices of the Iewes, euen when they were in force, were not acceptable to God. Or, a logicall and theologicall exposition of the two first verses of the twelfth to the Romanes, with all the doctrine in the said two verses, plainly laid forth, and fitly applied according as these times do require the same. Wherein also besides the orthodoxall exposition of the said words, diuers other places of Scripture by the way occurring, before somewhat obscure, are so naturally interpreted, as that the iudicious reader shall thinke his paines well bestowed in vouchsafing to reade this treatise following. With the authors postscript to his children, as it were his last will and testament vnto them.	Stoughton, Thomas.	1622 (1622)	STC 23314; ESTC S100120	224,816	288

all men and as it were set their teeth on edge to be of that number The more bountifull any Prince Nobleman or other great person is to his seruants the more suters haue such by themselues or by other to be entertained by them yea the more bountifully such persons reward such as are sent with presents vnto them the more forward is euery one to be employed with such gifts vnto them When therefore we heare how well pleased God is with such as present themselues such a sacrifice vnto him is it not a wonder that any should be backward in doing hereof If God also be so well pleased with vs in whom notwithstanding there remaneth so much corruption and with whom in many respects he may be displeased how should this prouoke our loue vnto him euen so that we should thinke nothing too hot or to heauie for him yea be ready to runne through fire and water whereby to performe any seruice vnto him But of this before Notwithstanding we cannot almost sufficiently deplore and lament the coldnesse of men in these times that require so much zeale so much feruencie Men feare more to speake a few words to take a little paines to be at charge in laying out a little dirtie mony for Gods truth and seruants yea to speake a word for the one or the other against the Roman and other enemies of God and of his Church then those three Worthies of Dauid before mentioned were to hazard their liues for a small matter in Dauids behalfe Moreouer how willing should this former consideration make all men to be to entertaine such into their familiaritie to make them of their dearest acquaintance by mariage or otherwise to haue them into their families sith by one such many contrary minded do fare so much the better Sith also the Lord doth so take the parts of such his holies that oftentimes he doth most seuerely pursue many and great ones that do any of them the least wrong how ought men to feare the hurting of them in the least measure Euery man ought to thinke of that of Hamans wise men and of Zer●sh his wife If Mordecai be of the seed of Ester 6. 13. the Iewes before whom thou hast begun to fall thou shalt not preuaile against him but shalt surely fall before him Are not such as giue themselues a sacrifice to God liuing and holy in as good request and reckoning with God as these Iewes Again the more the Lord respecteth them that do thus well please him the more by all meanes let euery man labour to bring vp his children to be such as may wel please him For this is the greatest preferment that any man can bestow on his children When notwithstanding all that we can do for our children in the former behalfe shall not preuaile to make them such but that still they remaine rebellious to God oh let vs the more admire the goodnesse of God towards our selues in making vs such as we are in entertaining vs into his seruice and being well pleased with vs. For we and our children are by nature the same That a Prince entert●ineth our selues into his seruice and is well pleased with whatsoeuer we do is a great grace though for some causes best knowne to himselfe he vouchsafe not the like grace to our children But will some man say How soone are we thus to present How soone we are to giue our selues a sacrifice to God our selues soules and bodies a sacrifice liuing holy and well pleasing to God How soone Now presently without d●lay Mora trahit periculum Delay is dangerous Now therefore saith Salomon hearken vnto me ô ye children Euen Pro. 8. 32. now and in your tender yeares whiles ye are but children The sentences to rouse vp the sluggard from his sluggishnesse are not to be vnderstood of the bodily sluggard Pro. 6. 6. c. 24. 23. but of the spirituall euen of him that is negligent sluggish and lazie concerning the life to come But doest thou aske how soone thou must thus sacrifice thy selfe vnto Psal 957. 8. Heb. 3. 7. 13. a●d 4. 7. God Then remember what another Prophet saith To day if ye will heare his voice hearden not your hearts Without hearing his voice as afterward we shall heare we cannot so sacrifice our selues as before we haue heard The word is the knife whereby we are to prepare the sacrifice and therefore the hearing thereof is not to be neglected or deferred Againe hast thou forgotten one of Salomons last precepts Remember and Remember now thy Creator in the Eccles 12. 1. dayes of thy youth that is not onely whiles thou art yong but in the very prime and beginning of thy youth Must we not all walke while we haue the light lest darknesse come Ioh. 12. 35. vpon vs If darknesse come vpon vs how shall we see to prepare ourselues such a sacrifice Our yong age after infancie and childhood for freshnesse of wit and strength of bodie is our best age therefore most worthy to be sacrificed to him that is the best What impietie and sacriledge is it for vs to detaine this from him and to reserue the worst for him In the time of the Law nothing blind lame crooked c. was to be sacrificed to God as before hath bin shewed shall we not then present our selues to God till we be such Alas then we are vnfit for any seruice to our Prince And if in our youth we should refuse to serue our Prince and offer our selues when we are old lame blind c. would he be pleased with vs or accept our Mala. 1. 8 persons But O foole what knowest thou whether thou shalt liue to be old Art thou surer of thy life till old age then that foole in the Gospell to whom it was said Thou foole Luk. 12. 20. this night shall thy life be required of thee How knowest thou also whether thou shalt be more willing in thy old age then in youth to sacrifice thy selfe vnto God Or that he will then accept of thee and thy sacrifice that wouldst not present it before The older the worse As wit groweth duller so wit also becometh more stout and obstinate Age doth callum obducere and maketh men the more hard hearted against God and the further from God rather then the fitter for God or the neerer to God It is not in our power to sacrifice our selues to God when we please but it is the worke of Gods grace in vs. Those mercies of God prefixed to this exhortation must first in par● be conferred vpon vs before we can so sacrifice our selues as here we are exhorted Forget not Nabal Are there not 1. Sam. 25. 37. many in these dayes that die like stones without sense and feeling or care of any goodnesse yea that are taken napping in their sinnes wherein they had liued in their filthinesse in their drunkennesse in their worldlinesse in their swearing

the same Iesus Christ adopted to be the children of God and heires of God with Christ and endued with the Spirit of God whereby not to feare but boldly to pray with assurance of being heard and that all things shall worke together for their good By occasion whereof he briefly sheweth the causes of the former benefits freeing vs from all feare and concluding that nothing whatsoeuer shall separate vs from the loue of God in Christ Iesus In the ninth Chapter making protestation of his great loue vnto the Iewes in respect of many priuiledges of God vnto them and shewing who were the true seed of Abraham he handleth two great points one of election of some to saluation another of reprobation of some to condemnation without respect of good workes in the one or of an euill worke in the other onely of his owne will and yet without any iniustice In the tenth Chapter further professing his loue to all Israel by praying from the desire of his heart for their saluation with the causes of his said prayer he taketh occasion to shew the difference of the righteousnes of the Law and of the Gospell prouing that both Iewes and Gentiles that are partakers of the righteousnesse of the Gospell shall be saued one meanes whereof he sheweth to be calling vpon God from a true and liuely faith wrought through the preaching of the Gospell for that cause shewing how acceptable the Ministers of the Gospell should be to all them to whom they preach the Gospell and prouing that although the Israelites had had the Gopell yet they had not beleeued and obeyed it and that therefore the Lord had threatned to take away his word from them and to giue it vnto the Gentiles that by their beleeuing thereof and obedience thereunto he might prouoke the Iewes to the like iealousie and indignation as it were whereto they had prouoked the Lord because they had not beleeued and obeyed his word So he concludeth the Chapter with the doctrine of the calling of the Gentiles long before foretold by Moses first and afterward by Isaiah and that because of the disobedience and rebellion of the Isra●lites In the eleuenth Chapter proleptically he intreateth at large of a remnant notwithstanding of the Israelites by grace onely to be saued and of another calling yet of them by a new couenant to be made with them euen an euerlasting couenant that should neuer be changed repressing notwithstanding the Gentiles from insulting in the reiection before made of the Israelites and admonishing them to feare their owne reiection by the example of the reiection of the Israelites comforting them for all that by assuring them that the Iewes and they should be made one people to God and so concluding the whole doctrine of Gods mercie towards the Iewes and Gentiles by an holy acclamation of the deep riches and knowledge of God and of his vnsearchable iudgements in that behalfe These points of doctrine being largely before handled by the Apostle which now briefly I haue recapitulated the Apostle in the next Chapter and in the Chapters following commeth to application and exhortation euen to such a life as beseemeth such doctrine Now before we speake particularly of the two first verses of this twelfth Chapter before set downe let vs first of all obserue this point that Doctrine and exhortation must be ioyned Doctr. together Doctrine must be first then exhortation Both must go one with another The one without the other is not sufficient This is the course of this our Apostle and of other almost in all their Epistles And this our Apostle saith that the whole Scripture giuen by inspiration from God 2. Tim. 3. 16. is profitable first for doctrine then for reproofe that is for confutation of all errors contrary to true doctrine for correction and instruction in righteousnes in which place as the two first concerne doctrine so the two latter concerne dehortation from all sinne and exhortation to all pietie both which are comprehended in one word For to suffer Heb. 13. 22. the words of exhortation signifieth as well reprehension of vice as exhortation to vertue So doth the same word before Chap. 3. 13. and 10. 25. in the same Epistle The same is taught by the Apostles charge to Timothie to preach the word whereby he 2. Tim. 4. 2. meaneth the doctrine of the word and then he addeth reproue viz. errors rebuke viz. vice and exhort viz to Titus 2. 15. all vertue I might alledge that to Titus and many other the like testimonies but these are suficient This is the more necessarie because we are liuing stones 1. Pet. 2. 5. of a spirituall house and doctrine is as the foundation vpon Eph. 2. 20. 21 22. which we are built being as it were mortised into Christ Iesus the chiefe corner stone for the better holding vs together without swaruing one way or other that so being framed together we may also grow vp or rise in him 1. Cor. 3 16. 2. Co● 6. 16. to an holy temple and an habitation of God himselfe through the Spirit And according to this we are elsewhere also called the temples of God inhabited by the Spirit of God and 1. Cor. 6. 19. our bodies are said to be the temples of the holy Ghost As therefore the building and the foundation must go together the foundation without a building vpon it being nothing but arguing the folly of the layer thereof and the building without a foundation soone decaying and comming Math. 7. 27. to ruine so doctrine and exhortation must go together the former being first layed and by exhortation the elect hewen and prepared and then built vpon it Moreouer exhortation is as it were the life of doctrine and doctrine in some sense as it were the bodie And therefore as the bodie is dead without the life so is doctrine without exhortation For this cause the Apostle much longed and earnestly prayed to be with the Philippians Wherefore That by his presence and paines amongst Phil. 1. 9. 10. 11 them their loue might abound more and more in knowledge and in all iudgement And why He rendreth a reason from foure ends of their said abounding in knowledge and iudgement two inward and two outward First that they might be able to discerne things that differ both doctrines and manners and so not take hob for nob Secondly that they might be pure or cleare as the Sunne from which he borroweth that phrase by allusion to that Cant. 6. 10. in the Canticles that is the same within and without no hypocrites These two ends are inward Thirdly that they might be without offence not for a time but till the day of Christ And lastly that they might be filled with the fruites of righteousnes both of the first and of the second Table towards God and men These two ends are outward and concerne the outward conuersation In this place knowledge and iudgement are for

willingly most cheerfully For at the first he said Behold I come He Psal 40. 7. saith also I lay downe my life that I may take it againe No Ioh. 10. 17. 18. man taketh it away from me but I lay it downe of my selfe He could also when he was apprehended haue prayed to his Mat. 26. 52. 53. Father and he would haue giuen him more then twelue legions of Angels He also that with a word made all the companie that came to take him fall to the ground could as Ioh. 18. 6. Mat. 16. 23. Ioh. 11. 7. 8. 9 easily haue smitten them all with present death Yea so willingly did he suffer that most sharply he rebuked Peter yea all his Disciples for speaking to the contrary All these things considered who would not go through fire and water and suffer a thousand deaths if it were possible for him Certainly we ought all and euery one to say as Paul said I am ready not to be bound onely but also to Act. 21. 13. die for the name of the Lord Iesus We ought with as great alacritie cheerfulnesse and gladnesse to suffer for Christ as euer we were glad and ioyfull to receiue and enioy any blessings and aduancement here in this world We ought as willingly and cheerfully to submit ourselues to any torments for the confirmation of the truth of Christ as euer any Bride went willingly and cheerfully to be maried to any husband how honorable soeuer her husband was or how meane how poore and how base soeuer she before had bin Did not the Apostles so did not the Martyrs so Act. 5. 41. as in former times so also in the late dayes of Queen Marie Their histories plainly testifie this Notwithstanding we must alwayes remember the words of Peter in this 1. Pet. 1. 6. 3. 17. case If need so require and If the will of God be so If well without any preiudice of the Gospell or to the Professors thereof especially for the furthering of the Gospell and the good of the professors of it we may auoid persecution we are not to thrust our selues into it but by the authoritie Math. 10. 23. of Christ himselfe we may flie from one citie to another Touching Origen that was so eager to haue suffered when Euseb Eccles hist lib. 6. cap. 2. he was yong that his mother could not perswade him to the contrary and was constrained to hide his apparell thereby to restraine him from going forth and touching Melas Bishop of a small towne Rhinacurura that refused Sozomen lib. 6. cap. 31. to escape libertie being offered by them that were sent to murder him touching some other that in great multitudes offered themselues to the death either their zeale exceeded their iudgement and knowledge or else God gaue them an extraordinarie spirit Vpon such examples notwithstanding we are not to presume doing the like but God going before vs we may and must follow If his will be not apparent for our suffering but rather the contrary let vs not too boldly offer our selues lest either we do as D. Pendleton did or else suffer with the lesse comfort And let vs alway remember that of the Apostle If 1. Cor. 13. 3. we giue our bodies to be burned and haue not loue it profiteth nothing Zeale is an excellent grace if it be accompanied with knowledge and guided by iudgement otherwise it ●s dangerous Aboue all we must be sure of the cause For Not the suffering but the cause maketh a Martyr To suffer for euil as many Papists for treason and they and many other for heresie is not to present their bodies a sacrifice to God but to the diuell The Papists being so notorious idolaters as they are in inuocating of Saints yea sometimes See Cal●●● de reliquijs of traitors for Saints in worshipping of their ●reliques and sometimes of things not to be named in stead of reliques and of the very signe of the crosse with the same worship as themselues blasphemously say that they worship Christ himselfe withall and making a god of a peece of bread and worshipping it and then gobling it vp wholy with their mouthes and swallowing it downe into their bellies and as before I said casting it out into the draught yea teaching also that mise or dogs may doe the same and falling downe also before wood stocks and ston●s The Papists I say in doing all this do it not to God but vnto an idoll of their owne making and so therein they sacrifice their bodies yea their soules also being agent with their bodies not vnto God but vnto idols yea all their long and tedious pilgrimages all their knocking of their brests setting vp of candles before their crucifixes to their Saints and other their idols and all other their bodily exercises which the Apostle saith profit 1. Tim 4. 8. little all their whipping and scourging themselues is no better then m●ere madnesse and the leaping of Baals 1. Kin. 18. 28. Priests vpon his altar with their cutting themselues with kniues and lancers till blood gushed our And to say the truth they haue no other president for so doing from one end of the Scripture to the other but onely that example of Baals Priests As therefore Eliah laughed the said Priests of Baal to scorne in that behalfe so may all wise men laugh to scorne the like doings of the Papists yea the example of Eliah is a much better warrant for so laughing then the doing of Baals priests is for imitation thereof Moreouer all opinion of meriting for our selues or for any other by sacrificing our selues must be fa●r● from vs. Heb. 9. 28. and 10. 10. 14. For Christ by once offering of himselfe for all hath sufficiently abundantly merited for all belonging vnto him They need not therefore any merits of their-owne or of any other either by suffering martyrdome or by p●rforming any works Neither indeed can any suffer or do any thing whereby to merit any thing but wrath and condemnation For who is without sinne Where there is any sin how can there be any merit of any good Is not all that God hath done or will do for vs before called by the name of mercies We are not worthy of the least of his benefits bestowed neither can we make any recompence for them how then can we deserue any other We cannot Iob 22. 2. 3. and 35. 7. be profitable to God c. If we be righteous what do we giue vnto God or what receiueth he at our hand Why then should any be so mad as to thinke he can deserue any good at his hand● Are not all our righteousnesses as filthy Isay 64. 6. rags And do not our best works come short of that that they ought to be when we haue done all things that are commanded we must say that we are vnprofitable seruants as No merit by marti●dome Luk. 17. 10. hath bin before touched

prouoked to the like but the parties themselues shall be neuer a whit the better without this last dutie of obedience Euen all knowledge without obedience to them that haue knowledge shall be in vaine The more also that a man knoweth of this will not doing accordingly 1. Ioh. 2. 4. 1. Cor. 13. 2. Luk. 12. 47. Rom. 2. 5. the good commanded and refraining the euill forbidden with the more stripes shall he be beaten and the more wrath he heapeth vp to himselfe against the day of wrath All the premises by the people to be performed to the Preachers of this wil of God are the more to be respected because the said Preachers by their preaching and by their prayers are the charets and horsemen of those places where they liue as well as Eliah and Elisha were of Israel Whether 2. K. 2. 12. 13 14. also such Preachers be poore or rich the former duties are to be performed vnto them They are neither the more to be regarded for their riches nor the lesse to be respected for their pouertie as touching their maintenance but all respect of them must be for this wils sake the which they preach and declare As the faith of our glorious Iam. 2. 1. Lord Iesus Christ must not be had in respect of persons so must not the ministerie of our Lord Iesus Christ as the which is the meanes whereby the said faith is to be obtained and increased And touching the former obedience it must not be seruile As such Ministers must not be Lords ouer their people being Gods inheritance neither reigne ouer 1 Pet. 5. 3. Mat. 20. 26. them as Kings ouer their subiects so must not the people be in any such subiection vnto them Their subiection must not be to them but to their doctrine in teaching this good this well pleasing and this perfect will of God To leaue the duties of the people to their Ministers in An other vse of the former excellencie of the will of God concerning the Ministers the●of respect of the said will of God let me now shew one vse more of the former doctrine concerning the Ministers themselues The more excellent therefore the sayd adiuncts shew this will of God to be the more carefull diligent and faithfull ought all the Ministers thereof to be in declaring the same and laying forth all the benefits thereof to the people of God to whom the same appertaine and over whom the Lord hath set them Let them neither ad any thing thereto nor detract any thing there from lest so of the will of God they make the will of man And indeed how foule a thing were it so to deale with the will of 2 Tim. 4. 2. a man Let them preach it in season and out of season The great ignorance and the like impietie of the people every where requireth it so to be Yet alas how great is the negligence of the Ministers herein I haue spoken somewhat hereof before But who can speake enough to cure this disease against which so many of other Churches so many of our owne all most worthy men haue written so much so divinely so learnedly so fully and substantially and yet no reformation either of Non residencie or of the idlenes of them that are resident Verely this is the staine and the blame of many Churches This is the the bane of many soules so much worse then the murder Ezech. 3. 18. 33. 6. Act 20. 26. 27. of so many bodyes by how much the soule is better then the body And yet the death of the soule is also the death of the body for ever in the world to come The body may here be killed and yet the soule liue yea soule and body may liue forever in heaven But if the soule be here murdered both soule and body cannot but be cast into hell where their worme dyeth not and the fire shall never be quenched Mar. 9. 43. 44. Oh what then shall become of such murderers themselues Shall they speed better No No A thousand ten thousand woes shall fall vpon them without repentance yea great repentance How fearefull was the state of the rich man that would not refresh the body of one poore Lazarus He would haue ben glad of the least mitigation Luk 16. 24. of his torments and begged hard for it but could not obtaine it The negligence also of the Ministers in discharge of their office is the cause likewise of all outward evills and calamities to the people But this sore requyreth the help of our governours for the cure thereof by their authority without it all speaking all preaching all writting will doe no good The more this evill hath hitherto ben spoken preached and written against the more it hath increased and dayly doth increase Let vs therefore the more earnestly pray the Lord to incline the heart of our dread Soveraigne and of out other Rulers vnder his Maiestie to put to their helping hands for redresse and Reformation thereof Thus much of these two verses and of this Argument The conclusion of this Treatise of the Christian Sacrifice Now the Lord sanctifie the consideration of all his mercies as especially of the life to come so also of this life receiued and promised to the good of all to whom these my weake labours shall come yea also of my selfe that from the same and according to the measure of the same to every one imparted we may present our selues soules and bodyes with all the powers of the one and members of the other such a sacrifice both actiue and passiue as before we haue heard even living holy and well pleasing to God and that according to his word and because his word doth both require it and is also the meanes to quicken vs to sanctifie vs and to make vs well pleasing unto him The same Lord also for our better so doing keep vs from all conformitie spirituall and other vnto this world and the wicked therein giving vs grace likewise not onely so to doe but also to be transformed and turned to God by the renuing of our mindes touching our vnderstanding reason will and affections and also of our whole man to this end that we may be able to proue iudge and approue how gracious well pleasing and every way perfect the will of God now is in this time of the gospell since the comming and by the cōming of Christ both farre differing from and also farre aboue all his will in the time of the law and old Testament that so we may labor the more for the knowledge of it and so much the more to blesse God for it by how much the more he hath blessed vs in it striving likewise so much the more to excell all that lived vnder the old Testament in all true godlines by how much the more this his last will excelleth the former and that we may accordingly regard all the Ministers thereof by how