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A77017 A sermon preached before the reverend Committee of divines, the 20th of May 1646 At their usuall place of meeting in Westminster. Vpon a text given the day before, by that godly and learned member of the Assembly Mr John Ley chair-man. By Sampson Bond minister of Gods word, at Mayden-head in Berks. Printed according to order. Bond, Samson. 1646 (1646) Wing B3586A; Thomason E346_13; ESTC R201010 38,967 59

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sacrifice Living A Sacrifice may be said to be living two-wayes First in regard of a naturall 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 spirituall life and the grace of regeneration in opposition to the sinfull estate of wicked men 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 beleevers to present their Bodies a Living sacrifice Object If it be demanded what is meant by a Living sacrifice or how shall wee know when the sacrifice is Living Answ. By the speciall effects and fruits hereof the motions and workings of the soule will be 1 inward 2. sincere 3. Vniversall 1. Effect Inward That Body that is a living sacrifice his soule 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 Propertie 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 doe no more an outward representation is all as there is no shape of any externall thing in the world but a skilfull Painter can draw the forme 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 veines 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 bottome then a word or two growing upon the tip of the tongue which is all the Religion too many have 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 parturitore which conceiveth at the eare by frequent hearing a good exercise but bringeth forth only at the mouth by frequent discoursing a bad practise of religion some pious counsels some good words some liberall prayers such as these God helpe thee God relieve thee God comfort thee Alas poore soule alas poore 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 warme not him that is almost starved with cold be they never so free set not free them that are bound visit not the sicke or imprisoned in a word performe not any of those duties which shall be vouchsaved the naming at the generall day of retribution unto all men which shall be according to their workes not according to their words The Epigramatist deservedly casteth a blur upon Candidus his faire name and debonaire carriage because all the fruits of his devotion towards God or friendship to men grew upon his tongue Candide {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} haec sunt tua candide {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 doe good is a most glorious because Christian-like cognisance and that all things are common among friends but it seemes these words of thine are thy all things for thou givest nothing at all and yet art most prodigall in thy Language and wearest out that Proverbe thread-bare {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 soule that must inwardly move towards God otherwise they are not living no though they move and move a-pace 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 onely one instance A Windmill when the wind serveth moveth and moveth very nimbly too yet we doe not say presently that that is living creature No it is moved only by an externall cause by an artificiall contrivance and so having but an externall motor and no inward principle no soule 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 wayes of God as to move to a Sermon or to the Lords Table the question is what principle set him a worke 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 spirituall Life and of a Living sacrifice but if it be some wind that bloweth him on the wind of danger of penalty of vaine-glory of fashion or custome to doe as other doe and doth not make it the ayme and drift of his soule then it is palpable that some sinister thing no true intent carryed him on towards God that though hee be a sacrifice living it is but in name onely in respect of the truth of grace he is indeed dead 2. Effect Sincere The Living sacrifice hath motions and workings carrying the soule 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 hee seemes to be in Life to the world sincerity makes the Christian man to be like the Curtaines of the Tabernacle which as they say were so wrought that they were on both sides alike sincerity tels 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 sheweth that an Apple if it be rotten at the coare though it have a faire and shining outside yet rottennesse will not stay long but it will possesse the outside also it is the nature of things unsound that the corruption stayes not where it begun but putrifieth 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