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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

warre against the time of warre are the fitter for warre whensoeuer the same shall come In the time of warre also by little skirmishes men are the better flesht for the great and maine battell So is it so it will be with men for the time of persecution The more they skirmish with their affections c. and subdue the same the more they labour in the actiue sacrificing themselues as also the more patiently they can beare priuate wrongs and iniuries and other pettie afflictions the fitter they shall be for the day of greater triall He that cannot beare a light burden how shall he beare an heauie Herein also to speake of one particular branch of the former actiue sacrificing of our selues let vs consider how franke and forward we haue bin with our purses both in our almes and giuing to the poore as also in any worke requiring cost and charge for the maintenance of the Gospell For certainly he that in such causes is sparing of his purse and pinching of his mony how shall he not but be much more sparing of his blood He also that hath bin cold and not bold to speake for Christ when occasion hath required that he should haue spoken how shall his heart faile and faint to lay downe his life for Christs sake In all the sacrificing of our selues before spoken of actiue and passiue let vs alwayes remember to do all and to suffer all onely to God and for God Herein God will be alone or none We must not so sacrifice our selues partly to God and partly to some other but all must be onely to God and for God We must not be like to men-seruants of Serieants at Law for the first yeare whose Liueries are parti-coloured blacke on the one side tawnie on the other as though they serued two masters but our Liuerie must be all of one colour because No man can serue two Mat. 6. 24. masters c. All sacrifices must be offered onely to God We must not be like vnto them that are said to haue feared 2. Kin. 17. 33. 41. the Lord and yet to haue serued their owne gods and their owne grauen images neither must we worship and sweare by the Lord and by Malcham but as in other things we Zeph. 1. 5. must serue the Lord onely so must we in this sacrificing of Mat. 4. 10. our selues He that but in part sacrificeth himselfe to the Lord sacrificeth himselfe wholy to the diuell Let euery man therefore giue all that is without him and within him to the Lord if he do not he giueth nothing to the Lord but as I said all to the diuell Ananias and Saphira Act. 5. 1. c. his wife are worthy remembrance herein they sold a possession and kept backe a part of the price thereof making shew for all that of giuing all to the poore oh that they that are niggardly in their sacrifice of almes before mentioned did well consider hereof but because they gaue not all all men know the fearfull iudgement of God vpon them both vpon Ananias as the principall offender vpon Sapphira as accessarie to his offence consenting and keeping counsell That that is done to the poore is done Pro. 19. 17. Mat. 25 40. 45. to the Lord. That that is withheld from the poore is withheld from the Lord. If therefore this part-sacrificing of the price of their possession vnto the Lord were so hainous a sinne in Ananias and Sapphira is there not the like danger for all other that so sacrifice vnto the Lord Did not the Lord threaten by Zephaniah to stretch out his hand against them that sweare by the Lord and by Malcham Let not this therefore seeme a small matter For indeed it is not so easie a matter as most men thinke it to be to sacrifice our selues to the Lord. As God hath giuen vs all that we haue so he is worthy of all he will haue all he must haue all or else nothing And thus to sacrifice our selues as I haue said is more then euen when the legall sacrifices were in request and force the sacrificing of all buls and rams and lambs and all other creatures by the Law required For euen then without this sacrificing of themselues Psal 50. 8. c. Isay 1. 11. M●ca 6. 6. all the other were nothing yea reiected as odious lothsome and detestable to the Lord. Finally to conclude all this argument let vs neuer forget to ioyne together all before said of the sacrificing of our selues both actiuely and also passiuely For neither the actiue sacrificing of our selues is enough without the passiue when we shall be called thereunto and cannot lawfully auoid it neither this without the former Though I giue my bodie saith the Apostle to be burned and haue not loue it profiteth nothing Thus much of sacrificing our selues both actiuely and also 1. Cor. 13. 1● passiuely CHAP. VIII Of the two first adiuncts of the sacrifice of our selues liuing and holy THe adiuncts of this sacrifice are three 1. liuing 2. holy 3. acceptable There is also a fourth your reasonable seruice but this being more then an adiunct euen a post argument as I may speake for confimation of the maine exhortation I do not therefore reckon it with the rest Touching these three the last is both an effect and also an end of the two first An effect because if the sacrifice be liuing and holy it cannot but be acceptable An end because we must not offer our selues a sacrifice liuing and holy to please men to get credit to our selues or to make any other gaine thereby for this life but to be acceptable to God to please God As before the Apostle had set downe the substance of our sacrifice to be our bodies yea our whole selues soules and bodies as hath bin shewed so now in the two first adiuncts here annexed he setteth downe the qualitie As before he had set downe what we must offer so now he setteth downe what manner of sacrifice our said sacrifice must be viz liuing and holy and acceptable The word liuing is to be taken by oppsiotion to the old Liuing Exod. 29. 10. Leuit. 1. 3. 1. Why the old sacrifices were slaine Rom. 5. 12. and 6. 23. 2. Rom. 56. sacrifices of beasts which though they were presented aliue at the doore of the Tabernacle yet before they were to be sacrificed they were to be slain and that first to note that we by our sinnes had all deserued death for death entred by sinne and death is the wages of sinne Had not man sinned he should neuer haue died Secondly the old sacrifices were to be slaine typically to represent the death of Christ Iesus who died for the elect when they were vngodly and for sinners that he might redeeme them from all their Tit. 2. 14. 2. Cor. 5. 21. iniquitie and be made the righteousnesse of God in him and so all together might be sanctified and cleansed

and presented to himselfe a glorious Church not hauing spot or wrinkle Ephes 5. 26. 27. In opposition therefore to those sacrifices of the Law the Apostle here will haue this sacrifice of our selues to be liuing We must then here d●eame of sacrificing our selues by killing our selues as the Papists do ma●ly whip and scourge themselues like to the Priests of Baal before spoken of for this is diuellish and as I before said this is to offer ourselues to the diuell and to do his seruice who Ioh. 8. 44. was a murderer from the beginning God hath forbidden euery man the murdering of himselfe as well as the murdering of another yea though a man haue done any thing worthy of death by the magistrate yet to put him to death for the same must be the work of the magistrate not of himselfe that so hath deserued death neither of any other that hath not authorite so to do Yea though the magistrate himselfe haue committed any such heinous sin as whereby he hath deserued death yet he must not be put to death by himselfe but by some other superiour magistrate If himselfe that hath committed such a sinne be the supreme magistrate no other man must put him to death for the same but he must be left to God the Iudge Iudges 18. 29. of all the world We must indeed as before I said of the second kinde of the passiue sacrificing our selues submit our selues to death for Christs sake for his truths sake not onely for the whole but also for any part thereof if we cannot lawfully auoid it without deniall or betraying of it but otherwise we must not by any meanes take away our owne liues Dauid by the law for his adult●rie with Bathsheba and murder of Vr●as had doubly deserued death yet he put not himselfe to death neither had any other power so to do Yea to say more I make no question but that a man hauing by some capitall sinne deserued to die may for all that defend himselfe against any priuate man though neuer so neere in kindred to a man murdered by another and not willingly suffer himselfe to be slaine by such a priuate person without authoritie attempting the reuenge of the person murdered or otherwise so iuiured that by the said doer of the iniutie death had bin deserued Might not Amnon haue defended himself against the violence of Absolom if he had bin aware thereof though he had deserued to die for the rape and incest he had committed against Tamar his owne sister by the father and sister of Absolom by father and mother This life here spoken of is not our naturall life onely though touching it we liue in God moue and haue our being Act 17. 28. but especially a supernaturall life here begun and in the world to come to be perfected and therefore called euerlasting life and in a singular maner the life of God It is the Ioh. 10. 28● Ephes 4. 18. life of grace often times indeed here begun and continued with much heauinesse and with teares as the Prophet speaketh Pal. 126. 5. 6. of the people in captiuitie but ending with ioy as the sheaues by the husband-man are gathered with gladnes though the seed cost neuer so deare and were therefore grieuous to the sower yea in the meane time also all their present afflictions of this life are accompanied with ioy vnspeakable and glorious because after this life ended 1. Pet. 1. 6. 8. and all the miseries thereof ceased then the former life of grace shall be crowned with the life of glorie This life also is the life of Christ himselfe euen in vs because it cometh from Christ who is therefore called the Prince of life and that especially in a double respect first Acts the 3. 15. How Christ is the Prince of life because by his death he hath purchased eternal life for vs secondly because he being our head and we his members as from the naturall head the whole naturall bodie and euery member thereof receiueth life so from Christ Iesus his whole mysticall bodie the Church and euery member thereof euen here receiueth all spirituall life Gal. 2. 19. 20. Therefore the Apostle saith I through the law am dead vnto the law that I might liue to God I am crucified with Christ Neuerthelesse I liue yet not I but Christ liueth in me and the life which I now liue I liue by the faith of the Sonne of God But how do we liue by the faith of the Sonne of How we liue by the faith of the Sonne of God God Because as God is the author of it and Christ the purchaser the subiect and the conduit of it so faith is our hand wherby both we are incorporated into Christ and he is made our head and we ioyned vnto him as to our head and also whereby we turne the cocke of this conduit and so draw the water of life and life it selfe from Ioh 4. 14. and 7 38. Act. 16. 14. him our hearts being before by God himselfe opened as the heart of Lydia was and so made capable both of that water of life and also of the life it selfe This life here being the life of grace is the assurance of the life of glorie and after all our afflictions and combats here well ended and the faith well kept shall at the last be 2. Tim. 4. 7. 8. ●ames ● 12. 1. Pet. 5. 4. crowned by the righteous Iudge himselfe with the crowne of righteousnes the crowne of life the crowne of glorie which shall not fade To speake yet a little more of this adiunct of our sacrifice The adiunct liuing includeth in it allaeriti● and constancy liuing it includeth in it two other qualities of our sacrifice first alacritie or cheerfulnesse secondly constancie The former is by some noted vpon the word present before spoken of but all presenting of gifts being not alwayes cheerfull but sometime vnwilling and for feare of some displeasure by not presenting I suppose it rather to be more aptly and naturally signified by this word liuing For euery man in his right mind willingly liueth and desireth to liue Satan had learned this and could therefore say Skin for skinne and all that a man hath Iob. 2. 4. will he giue for his life The word also liuing is all one with liuely or cheerfull For if a man do any thing dully or grudgingly and lazily as though he cared not whether he did it or no do we not say that such a one hath no life in him and that he doth that which he doth as though he were at lest asleepe If one go nimbly about his worke do we not say that such a one hath life in him Hence are those often petitions of the Prophet Quicken me according Psal 119. 25. ver 37. v. 88. and 149. 156. to thy word Quicken me in thy way Quicken me after thy louing kindnesse and Quicken me

write how learned how godly soeuer he be yet that which he shall speake or write though neuer so well agreeing with the word written shall not be taken so to be the word of God as that any may make the same a touchstone for triall of any mens doctrine as we may and must make the Scriptures of the old and new Testament Oh what an euidence is this of the perfection of the new will and testament of God aboue the old No booke of the old Testament was so singularly the will of God but that other bookes after written were as well to be accounted of neither the whole old Testament so but that the New was likewise neither any part of the new written before the other so but that the other written afterward was of equall authoritie with the former So may it not be said of any other bookes written since by any other whatsoeuer Last of all this word perfect doth not onely import such a will and testament as whereto there shall neuer be any thing added as it were a codicill to be thereunto annexed but also such a will and testament as shall continue for euer to the end of the world and neuer be abolished or abrogated in the whole or in any part thereof as the other was and this the word here vsed and translated perfect in the Greeke and Latin tongue seemeth to import Then is a thing said to be perfected in Latin when it is finished and brought to the end It is as plaine in the Greeke because the substantiue of the adiectiue here vsed signifieth the end and the aduerb deriued from both signifieth to the end as when it is said Hope perfectly the 1. Pet. 1. 13. meaning is Hope to the end as it is translated in our new translation The same is also manifest by reason touching the will of a man For the last will and testament of a man cannot be altered after the death of the testator so cannot the will and testament of God made by his Sonne in the name of God and by the authoritie of God be now altered the Sonne that made it being now dead and his will being proued in the great and high Court of heauen by God himselfe the Iudge of all the world from whom there is no appeale to any other Where a testament is saith Heb. 9. 16. the Apostle there must also be the death of the testator for a testament is of force after men are dead otherwise it is of no strength at all whiles the testator liueth If it be obiected that albeit Christ died yet he now liueth Reu. 1. 18. for euermore I answer that yet his death was so effectuall for confirmation of this his Will that his said Will cannot by his present life for euermore be cancelled or made of no force For that his once death though raised againe was more then if all the men in the world yea also if all the Angels in heauen had died neuer to be againe restored to life And by that his death he hath freed all his elect from euerlasting death most iustly deserued by them Againe though he now liue in heauen yet he is so dead vnto men as that he shall neuer againe liue with men in this world to eate and drinke to be hungrie and thirstie and wearie in his owne person as he was To conclude all before written of these three adiuncts The vses of the former three adiuncts of the will of God 1. Reprehension of the Papists of this will of God with the vses thereof the more excellent we haue heard the same to be by the said ad●uncts the greater is the wickednesse of all Papists that denying the same to be so good so well pleasing so perfect and therefore do yet adde the doctrines of men and the daily decrees of that man of sinne the child of perdition the Antichrist of Rome not only as equall to this wil neither to make y● same better the acceptabler the more perfect but also to abrogate it and to dispense with any thing done contrary thereunto as with breach of oathes the loyaltie of subiects vnto their Soueraignes the murder also of such Princes giuing their kingdomes to whom they list so also with mariages within the degrees of kindred forbidden mariage by God himselfe It maketh also for reprehension of Anabaptists Familists Reprehension of the Annabaptists and all other that either reiect this will of God altogether or thinke it not so good so well pleasing and so perfect but that there must be reuelations and visions whereby to be made the better the more pleasing and perfect I might likewise here speake of the contempt of the Reprehension of some among vs. word amongst our selues yea by them that would not be accounted profane persons as Esau but professors and such as will shew faire countenances to Ministers and to other that do indeed regard the word But oh who can so speake as to reforme it Not Paul himselfe not Christ as he was man and as in his humane nature did once speake vnto men If the word be preached to some in the morning somewhat sooner then other men preach or in the afternoone somewhat later then other men though vpon neuer so good reason yea vpon some necessitie oh then it is preached out of season What then Hath not the Apostle commanded it so to be preached Hath he 2. Tim. 4. 2. commanded it so to be preached and hath he not commanded it so to be heard Yea but in the morning we shall heare it in our owne Churches afterward and in the afternoone we haue heard it there already and therefore what need we to heare it againe it is euen to glut vs with hearing So the Israelites loathed Manna But alas what Num. 11. 67. followed They lusted for flesh they had it of the daintiest Psal 78. 24. but they had little pleasure in it Whiles it was between their teeth and ere it was chewed the wrath of the Lord was kindled Num. 11. 33. against them and the Lord smote the people with a very great plague to the slaying of the fattest of them c. Againe if Psa 78. 31. such men as so excuse themselues might haue siluer or gold or both or any other commodity offered vnto them either very cheape or especially for nothing without any I●ay 55. 1. mony and without any price would they make such excuses would they be so nice in taking paines to fetch it As for some daintie Dames euen sprugd vp of nothing that are so long in dressing and attiring themselues in the morning that they can scarce come to their owne Churches how neare soeuer till it be ten of the clock when all are come together and they may be seene of all and that after their owne Sermon or perhaps Seruice onely read in the afternoone they cannot take the paines to go heare the word preached

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