Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	israel_n	lord_n	offering_n	2,414	5	10.7124	5	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

he doth abundantly testifie how well pleased he is with his said holy ones Moreouer what meaneth that that is said by Balaam the sorcerer yet by the speciall instinct of the holy Ghost He hath not beheld iniquitie in Iacob neither hath he seene Numb 23. 21. peruersenesse in Israel Doubtlesse the meaning is not as some not well aduised nor iudicious in the Scripture haue thought and taught that the Lord seeth no euill neither can see in his children For as before hath bin shewed there is no man in this life that sinneth not Is the Lord blind who seeth all things that he should not see that And is not that I know thy works as well to be vnderstood Reu. ● 1. c. of euill as well as of good works And doth not the Lord reproue the best Churches as well for their euils as commend them for their goodnesse Do not the children of God see the faults one of another as well as their vertues Do men see more then God Doth not the Lord sometime chastise his children for their sinnes as Dauid for his adul●erie and numbering the people and Hezekiah for entertaining so honorably the Ambassadours of Merodach Baladan c. What doth the Lord herein as the blind man shooteth at the crow The meaning therefore of the former place in Numbers is onely this that they that are the Lords holies are in so great grace and fauour with him and so well pleasing vnto him that though they haue their faults yet he taketh no notice of them but as a most indulgent father passeth by them as if he saw them not at all How pregnant an euidence therefore is this of their well pleasing God that giue themselues a liuing and holy sacrifice vnto God Now although I haue hitherto spoken of this adiunct well pleasing as amplified by the subiect to whom the same is well pleasing viz to God yet there is no absurditie to referre the same to the whole exhortation to euery branch thereof For we must sacrifice our selues onely to God because to him onely all sacrifices are due We must liue onely to him touching both our natural and also our spituall life because of him onely we haue receiued both and do wholy hold both the one and the other And touching our naturall life all our actions thereof euen our eating 1. Cor. 10. 31. and drinking our walking and talking our sleeping c. and whatsoeuer we doe all must be done to the glorie of God yea our not eating and our not drinking ●hat is our fasting must be to bring our bodies into the better subiection 1. Cor. 9. 27. vnto him The same must be said of all the actions of our spirituall life of our hearing reading meditation preaching or talking of the word of our receiuing Col. 3. 17. or deliuering the Sacraments of our praying singing admonishing or instructing one another c. all must be done vnto God Our holinesse therefore both inward and outward in all places at all times as well secretly as openly must be onely to God as it is wholy from God Thus the whole sacrifice of our selues shall be pleasing well pleasing to God We are here further to consider that these words well pleasing to God are not added as a seuerall adiunct of our sacrifice but also as a reason to moue vs to present our selues a liuing and an holy sacrifice vnto him For we ought to do any thing whereby well to please him Children ought Col. 3. 20. to do any thing whereby to please their parents so ought seruants to please their masters So especially all good subiects to please their Princes in all things that possibly they 2. Sam 23 16. 17 may euen to the danger of life it selfe as those three Worthi●s of Dauid did that aduentured their liues to fetch water for Dauid from the well of Bethlehem And this subiects ought to do because Princes are called Gods and Psal 82. 1. 6. are by God himselfe set vpon his throne and are made Kings for the Lord their God not to do whatsoeuer they 2 Chron 9. 8. list but to execute iudgement and iustice yea not onely in the former respects neither because the wrath of a King Pro. 19 12. is as the roaring of a Lion but also because his fauour is as the raine vpon the grasse And who indeed either of feare of Princes wrath or of desire to be in grace with them do not labour by all mea●es to please them especially to recouer their fauour hauing before done some thing whereby they haue prouoked their indignation against them Much more therefore ought we by this reason to be encouraged to present our selues a sacrifice liuing and holy to God because such a sacrifice is well pleasing vnto him Yea the more carefull ought we to be of so doing in consideration both of our former and also of our daily sinnes whereby we iustly deserue his euerlasting displeasure But hauing thus largely hitherto spoken of these words well pleasing to God both as another seueral adiunct of our former sacrifice and also as a reason to moue vs the more willingly to present the same liuing and holy to God what is the vse of all that hath bin said hereof That all spoken of presenting our selues a sacrifice in bodie and The vse of the former doctrine soule actiue and passiue vnto God must be referred to this end that therein we may be well pleasing to God It is no matter for pleasing of men except by pleasing of them we do also please God If by doing of that wherein we please God we displease men yea all the men in the world if that were possible that also is no matter For if God be Rom. 8. 31. Ioh. 10. 29. with vs what skilleth it who is against vs Is not God stronger then all By the coniunction of this with the former we are taught these two points first that onely they that are holy do well please God secondly that all that are holy are well pleasing acceptable and gracious vnto God Onely they that are holy and all they that are holy are in Christ Iesus in whom God is well pleased Onely they that are holy and all that are holy haue faith whereby the heart is purged Act. 15. 9. Heb. 11. 6. and without which no man can please God When we know our selues to be in grace with God and to please him then may we assure our selues that whatsoeuer we performe vnto God or suffer for God is well pleasing to God As the sacrifice of the wicked is abominable to God so the sacrifice of euery one that is liuing and holy is well pleasing to God Forasmuch also as before we haue heard how many wayes it appeareth that the Lords holies or Saints are well pleasing vnto him by their manifold priuiledges and prerogatiues whereby the Lord testifieth the same how should this prouoke and quicken

speaketh not of meere naturall men but of such as in whom the Lord had alreadie wrought grace and euen that hope before spoken of of being like vnto Christ such are more then meere naturall men Secondly the Apostle saith purgeth himselfe not other men to correct the curiositie of some that call for reformation of other neglecting their owne whereas both must concur Thirdly this phrase purgeth himself signifieth to vse the meanes whereby he may be purged As Iob is said to sanctifie his children because he rose vp early in the Iob. 1. 5. morning and offered burnt offerings according to their number For this was a principall meanes whereby they might be sanctified for the obtaining of pardon of whatsoeuer sinne they had committed in their mutuall feasting because it is hard to feast without sinne also that pardon thereof obtained they might haue more grace of sanctification afterward He that vseth not the meanes whereby he may be purged and sanctified bewrayeth that whatsoeuer he boasteth of his hope in Christ of being like to Christ at his appearing hath indeed no such hope at all Now to conclude the answer to this obiection such exhortations as this is and other are the meanes both to giue life to them that are dead in their sinnes and also to preserue life where by such exhortations it was before begun yea also by the same to discouer their corruptions remaining and to quicken them to labour for more grace for reformation of them Thus much touching the former obiection for free-will from the former exhortation And this also shall suffice for the three former adiuncts of this sacrifice liuing holy well pleasing CHAP. X. Of the last argument for confirmation of the former argument contained in the last words of the first verse NOw followeth the last words of this first verse and the fourth argument for enforcing the former whole exhortation of presenting our bodies a sacrifice liuing holy and well pleasing to God This argument is in the words commonly translated and read your reasonable seruing or seruice Neither are these words onely a confirmation of the foresaid exhortation but also an amplification of the former three adiuncts of the sacrifice to be presented liuing holy well pleasing And this amplification is from the meanes whereby the said sacrifice may be made so liuing holy well pleasing as we shall see after the meaning of the said words opened Touching the words themselues the common interpretation and reading of them hath seemed not onely hard but somewhat strange also vnto me namely that it should be translated reasonable For I could neuer see any sufficient reason for the said interpretation The word indeed from whence it is deuided signifieth reason at least in other writers but it can hardly be shewed so to signifie in the new Testament The compoūd thereof with a priuatiue particle signifieth vnreasonable as beasts are and so vsed by Peter and Iude yet the simple word I do not remember 2. Pet. ● 12. Iude. 10. in Scripture to signifie reason yea and in the places of Peter and Iude before alledged the compound may as well be translated speechlesse as vnreasonable according to the common signification of the simple word which signifieth the word and so it is commonly vsed as when it is said Let him that is taught in the word c. Let Gal. 6. 6. Col. 3. 16. 2. Tim. 4 2. 2. Pet. 1. 19. the word of Christ dwell in you c. Preach the word c. We haue a most sure word of prophecie c. and in diuers other places needlesse to be alledged The reason of the common translation of this word hath bin from the opposition of this sacrifice of our selues to the sacrifices of the Law all offered of vnreasonable creatures but the word your seruice here interposed maketh this reason of no great force Other say that this our sacrifice is called reasonable by opposition likewise to the former old sacrifices but in another respect namely because there could be no reason giuen of the former old sacrifices why the Lord required so many beasts to be sacrificed but there may be and is great reason of sacrificing our selues But this reason is vnreasonable and contrary to all truth For who is so simple as not to know the former sacrifices to haue bin commanded to foresignifie and foreshew the death of Christ as also to teach that we had deserued to die Are these no reasons Chrysostome commeth nearest to the truth and to that that I intend though he do not so fully lay it open as were to be wished he had done These are his words Rationalis cultus est spiritualis seruitus ratio viuendi iuxta Christi instituta Our reasonable worship is our spirituall seruice the maner of liuing according to Christs institutions If he had spoken more plainly it had bin well For I thinke the Apostles meaning by the words translated your reasonable seruice to be that so to present our selues a sacrifice liuing holy and well pleasing to God is that seruice that God or Christ requireth in his word Of this interpretation I am the more fully perswaded because the very like words are so interpreted by all other and cannot be interpreted 1. Pet. 2. 2. otherwise As new borne babes desire the sincere milke of the word In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commōly translated not the reasonable milke but the milke according to the word or the milke of the word The adiectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else in all the new Testament but onely in these two places in this to the Romanes in that of Peter All interpreters wha●soeuer English that I know do interprete this of Peter the milke of the word Why therefore should this place to the Romanes be translated either in Latin rationalem cultum or in English your reasonable seruice and not rather the seruice of the word And this interpretation of mine accordeth with that as I said of Chrysostome iuxta Christi instituta according to the institutions of Christ For according to Christs institutions and according to the word is all one By this my interpretation notwithstanding different from the former I do not altogether infringe or controll the common translation your reasonable seruice especially if we vnderstand the word reasonable as oftentimes it is taken in our English tongue for that that is iust and equall For such things we say are reasonable Thus my interpretation of these words your seruice of the word is nothing different from the former your reasonable seruice For as it is reasonable that subiects should obey their Soueraignes and children their parents and seruants their masters according to the lawes orders and directions of such Soueraignes parents and masters and not of other so and much more it standeth with all reason that all men of what ranke and degree soeuer should serue the Lord according to this owne word or according to