Sermons in One Volume, Sermon 25
The humilitie of Paul.
Rom. 12. 1. 2. verſe.
I beſeech you therefore brethren by the mercies of God, that ye giuegive vp your bodies a liuing Sacrifice, holy, and acceptable vntounto God, which is your reaſonable ſeruing of God.
And faſhion not your ſelues like vntounto this World, but be you changed by the renuing of your minde, that ye may prooue what is the good wil of God, and acceptable and perfect.
PAul an Apoſtle to the Gē tiles, writing to the Romanes which were Gentiles,Ro. 11. 13. after he had ſhewed what God had done for them in receiuing them into his couenant which were out of his couenaunt, and making them his people, which were not his people, that the Gentiles might triumph nowe ouer the Iewes, as much as the Iewes triumphed ouer the Gentiles, becauſe the Iewes were reiected, and the Gentiles receiued in their place. Nowe hee ſheweth what they ſhould doe for God. GiueGive your bodies a Sacrifice to him: that is, as Chriſt gaue himſelfe for you, ſo you muſt giuegive your ſelues to him: as he was ſacrificed for you, ſo you muſt bee ſacrificed for him, not your ſheepe, nor your Oxen, nor your Goates, but your ſelues. You muſt be the Sacrifice: this Sacrifice, Paul calleth a liuing, and holy, and acceptable ſacrifice, a liuing ſacrifice, becauſe the Iewes ſacrifices were dead ſacrifices: an holie ſacrifice, becauſe they might ſacrifice beaſtes and not be holy: but they cannot Sacrifice themſelues, but they muſt needs be holy. An acceptable Sacrifice, before the ſacrifices of beaſts did not pleaſe God, vnleſſe they did ſacrifice themſelues too. But if they ſacrifice themſelues it doth pleaſe God, though they doe not ſacrifice beaſts. It is true that God did require this ſacrifice of the Iewes as well as the Gentiles, for in Deu. the tenth Chapter and the ſixteenth verſe, he ſaith, Circumciſe your heartes, & in the firſt of Samuel the 15. Chap. and 22. ver. he ſaith, Obedience is better than ſacrifice, which ſhews, that euen then God did require the ſacrifice of the bodie, more than▪ of beasts: but although God did require this of the Iewes alſo that they ſhoulde ſacrifice their bodie… too, yet Paul ſignifies that God requireth larger of the Gentiles,Mat. 11. 11. becauſe a Chriſt ſaith, we hauehave a greater light. The Goſpell is a greater benefite than the law, and therefore our thankfulnes ſhould be greater than theirs.
Firſt here is an exhortation to ſacrifice our bodies to God. Then an explication what this ſacrifice is. It is your reaſonable ſeruice, and not faſhioning your ſelues to the World: and the renuing of your mindes to the image of GOD, in which they were created. Then follow two reaſons to perſwade, one drawn from the mercies of God, I beſeech you brethren by the mercies of God: The other drawn from the fruit of our regeneration, that ye may proue what that good and acceptable, and perfect will of God is. The exhortation is to ſacrifice our ſelues to God. It ſeemes that the Iewes grudged to ſacrifice their beaſter, therefore Paule thought that the Gentiles would grudge to ſacrifice themſelues, and therefore marke how he prepared himſelfe for them.
Brethren I heſeech you by the mercies of GOD. Math. 1. 7.This is his preparatiue, Firſt, hee calles them Brethren, which ſhewes his affection to all Chriſtians, which after Chriſt were called brethren. Secondly our adoption by Chriſt which makes vsus brethren. Thirdlie the dutie which we owne one to an other, as if we were brethren. The Apoſtles do not vſe this name ſo lightly as we, as you may ſee here, for Paul made it a preamble to perſwade the Romans to godlines: So Abraham made it a mediatour to keepe peace betweene Lot and him, Are we not brethren ſaith Abraham? as if hee ſhoulde ſay, ſhall brethren fall out for trifles like infidels. This was enough to pacifie Lot, for Abraham to put him in minde that they were brethren,Gen. …3. 8. when hee hearde the name of brethren, ſtraight his heart yeelded, and the ſtrife was ended: ſo this ſhould bee the Lawyer to end quarrels betweene Chriſtians, to cal to mind that they are brethren. And they which hauehave ſpent all at lawe, wiſht that they had taken this Lawyer, to thinke with Lot whether it were meete for brethren to ſtriue like enemies: with ſuch reuerence then they did vſe the name of brethren, but nowe there is no reuerence in naming of GOD: For manie ſpeak of him when they do not think of him, and many neuer ſpeake of him but whē they ſweare by him.
When he had called them brethren, then he beſeecheth them, Brethren I beſeech you. This is the Apoſtles ſtile. If God did humble himſelfe for man, much more ſhould mā humble himſelfe for men, therefore though Paul ſpeake of a matter, wherein he might commaunde, as he ſaith to Philemon I might commaund thee: yet as he did rather beſeech him, ſo he doth rather beſeech them. Marke the ſubtiltie of wiſedome (as I may call it.) As the ſerpent did vſe pollicie to tempt, ſo the Preacher may vſe pollicie to conuert,Gen. 3. 1. and ſo Paule won Agrippa to beleeue, by perſwading him that he did beleeue.Acts. 26. 27. It was Pauls Office to teach the Romans, but it was Pauls pollicie to beſeech the Romans, vntill compulſion need, gentlenes is better than bitterneſſe: Lenitie deſerues to goe firſt, and correction hath no place if perſwaſion wil ſerue.
I beſeech you brethren, we doe not vſe to intreat and beſeech, but for our profite, but Paul did beſeech them for their profite. Wee would hauehave other humble themſelues to vsus, but Paul humbled himſelfe to his inferiours, to make them humble themſelues to God. Here the Preachers may take example of the Preacher of the Gentiles,Rom. 11. 13 the louing phraſe is the Apoſtles phraſe, and hee which beſeecheth ſhall perſwade eaſier than hee which thundereth. Many hauehave beene drawn with the cordes of louelove, which coulde neuer bee haled with the chaines of iron. God is louelove, and his Miniſters muſt ſpeake like louelove or elſe they doe not ſpeake like Paul: he which fiſheth for ſoules and doth not take his Net, ſhall fiſh all daie, as Peter fiſhed all night and catch nothing. Although a temperate Preacher be a wiſe Preacher, and this be our pollicie to intreat and beſeech you like Paul, Math. 22.yet you ſhould not looke to be intreated like the gueſtes which woulde not come, but to bee compelled like the gueſts which came to the banquet: For you muſt be intreated to your profit. It is no reaſon that Chriſt ſhould pay, and pray: the ſeruant praieth, but the maiſter commaundeth.
Yet Paul hath not done his preparatiue: hee is loth that his ſuite ſhoulde take the repulſe, and therefore he vſeth a Mediatour vntounto them: and beſeecheth them by the mercies of God. I beſeech you brethren by the mercies of God: merciemercy is a louing ſoliciter and worthy to be heard, becauſe it heareth againe. God doth intreate vsus by the ſame Mediatour that we intreat God, we intreate God for his merciemercy, and God intreateth vsus for his merciemercy. So that merciemercy is like a ſigne betweene vsus, which calleth God to heare vsus, and vsus to heare him. What will not a good ſubiect doo for a mercifull Prince? Many ſweet things are in the worde of God, but the name of mercy is the ſweeteſt word in all the ſcriptures, which made Dauid harpe vponupon it 26. times in one Pſalme, ſixe and twentie times he repeats this in the hundred thirtie and ſixt Pſalme, For his merciemercy endureth for euer. It was ſuch a cheerefull note in his eares when he ſtroke vponupon merciemercy, that like a bird which is taught to record, when he had ſung it, hee ſang it againe, and when hee had ſung it againe, he recorded it againe, and made it the burden of his ſong, For his merciemercy endureth for euer. Like a Nightingale which when ſhe is in a pleaſant vaine, quauers and capers, and trebles vponupon it, ſo did Dauid vponupon his merciemercy, For his merciemercy endureth for euer. But heere Paule ſpeakes in the plural number, not by the merciemercy, but by the mercies of God.
There is a plurality of Gods mercies, his leſſer mercies in his corporall bleſſinges, and his greater mercies in his ſpirituall bleſſinges: his temperall mercies in earth, and his euerlaſting mercies in heauen: his preuenting mercies in deliuering vsus from ſinne, and his following mercies in pardoning of our ſinne.Gen. 3. Howe many ſinnes came with Adam, and howe many curſes came with ſinne, ſo manie mercies came with Chriſt to anſwere thē both. Therefore when Paule coulde not number them for multitude, hee was faine to laie them downe together in the groſſe ſumme, and in a word called them mercies: as if hee ſhould ſaie, I cannot number the mercies of God, but the leſſe I can number them, the more they are. Thus much why Paul calleth them brethren, and why he beſeecheth them, and why hee remembreth them of Gods mercies.
Now he hath prepared the way, he commenceth his ſuite, that they woulde giuegive their bodies to God, hee ſpeakes not heere of the ſoule, though he would hauehave them giuegive their ſoules too. As you may ſee in the next verſe, but he ſpeakes heere of the bodie, to ſhewe that the bodie is a ſeruant to God as well as the ſoule, both are too little, and therefore one is not enough. And therefore Paul ſaith, Glorifie GOD in your bodies and in your ſoules too, 2. Cor. 6. 20but here he ſpeakes the rather of the bodie, to ſhewe that their battaile will be with the fleſhe, and that the fleſhe will be vnwilling to this Sacrifice, as Chriſt ſaith, the ſpirit is willing but the fleſh is fraile. Mat 26. 43.That is, the fleſhe will not afforde anie thing to GOD, though he do neuer ſo much for her, yet ſhe is like churliſh Naball, which will doe nothing againe. Therefore the Apoſtle vrgeth ſo to giuegive the body, as if he ſhould ſay, drawe forwarde that which he draweth backeward, and let the conuerſion beginne where ſinne hath his roote: if you can winne the fleſhe which is like Nabal, the ſoule will come like Abigail, and bring her traine with her.
Now to ſhew how we ſhould giuegive our bodies to God, the Apoſtle ſaith giuegive your bodies a Sacrifice to God. That is, you muſt giuegive your bodies to God,Leuit. 1. 9. &. 13. as if you did Sacrifice them: The Lawe appointed a Sacrifice, in which all the members were offered together: So yee muſt giuegive your members to God, for the bodie is all, all is but partes of the bodie, therfore if you muſt giuegive your bodies, Rom. 8.you muſt geue eie, & eare, & tongue, & hand, and feete vntounto him, For the heart (ſayth Paule) doth but beleeue, becauſe it is not enough to beleeue, therefore hee addeth, the mouth doth confeſſe as it is as neceſſary to confeſſe vntounto Saluation, as to beleeue vntounto Iuſtification: So it is as neceſſary to ſacrifice the tongue as the heart.
What then, is the tongue enough? Nay, (ſayth Chriſt) hee which hath an eare to heare let him heare. Mat. 11. 15Is the eare enough? Nay, (ſaith Dauid) Lift vp your handes to his Sanctuarie. Pſal. 134 2.Is the hand enough? Nay, (ſaith Salomon) Let thine eyes beholde the right. Pro. 4. 25.Is the eye enough?Pro 4 27. Nay, (ſaith Salomon) Remoue thy foote from euill. So the worde paſſeth like a Collectour from one member to another, to gather tribute for GOD, vntill the body hauehave paied as well as the ſoule. Therefore in Deut. 6. 5. GOD commaundeth, not onelyonly Thou ſhalt louelove the Lord with all thy ſoule, & with all thy mind: but with all thy ſtrength that is, if thou canſt doe any thing for him with the ſtrength of thyne hand or the ſtrength of thyne eie, or the ſtrength of thine eare, or any part elſe: Thou art bound by this commaundement, to doe it with all thy ſtrength. Therefore when Dauid went about the ſeruice of God, he called al his powers together, ſummoning them like a Cryer, All that is within me praiſe the Lorde. If eueryevery parte looke to be glorified of GOD, it is reaſon that eueryevery part ſhould glorifie him: for this is all that they pay. As eueryevery ſubiect oweth loyaltie vntounto his Prince: ſo euerie member oweth a duety vntounto his Creator. The heart to louelove him, the tongue to praiſe him, the eye to marke him, the eare to attend him, the hand to ſerue him, the foote to followe him, and eueryevery parte ſhoulde ſerue GOD as it ſerueth vsus: Nay, more than it ſerueth vsus, becauſe wee are bound to louelove GOD more than our ſelues: For it is ſaide, LoueLove God aboue all: therefore we muſt giuegive more to Gods deſire than to our owne deſire.
Chriſt hath a parte in eueryevery parte: Nay, eueryevery parte is his parte, becauſe hee gaue all for all. Shall the hande ſaye to the heart, ſerue thou him, or the heart ſay to the tongue, ſerue thou him, or the tongue ſay to the eye, ſerue thou him, or the eye ſay to the foote, ſerue thou him? Nay, if Chriſt bee the head, eueryevery part will ſerue him, for all the bodie is ruled by the head: and therefore if hee bee the head, eueryevery parte of the bodie will ſerue him like a head.
Nowe if you will knowe how eueryevery part may be a ſacrifice,Luke. 1. 46. thus it is. When thou canſt ſay with the Virgin, Mine heart doth magnifie the Lorde: then thine hearte is a ſacrifice to God. When thou canſt ſaie with Samuell: ſpeake Lorde for thy ſeruant heareth, then thine eare is a ſacrifice to God.1. Sam. 3. 9. When thou canſt ſaie with Dauid, Pſal. 25. 11Mine eies are euer towarde the Lorde, then thine eie is a ſacrifice vntounto God. When thou canſt ſay with Dauid: All the daye long I ſtretch out mine hand to thee, then thine handes are a ſacrifice to GOD. When thou canſt ſay with Dauid, Pſal. 88. 9.as it appeareth in the 25. Pſalme, and the twelfth verſe: My foote ſtandeth in vprightnes, then thy feete are a ſacrifice to God: So at length by following of theſe examples, euerie member is a ſacrifice.
Hee which offereth this ſacrifice, is freely excuſed of all ſacrifices beſides. For ſince Chriſt ſacrificed himſelfe, God hath required none other ſacrifice of Iewes nor Gentiles, But that they ſacrifice themſelues. Nowe when God doth require of thee to ſacrifice thy bodie, he doth but require thee to ſacrifice the ſinnes of thy body, as you may picke out of the next wordes, Be chaunged, that is, chaunge thy thoughts, chaunge thy wordes, chaunge thy workes: Let thy tongue ſpeake no more idelly: Let thine eies looke no more to vanitie: Let thine eares hearken no more to folly: Let thine handes worke no more iniquitie, and then thou haſt Sacrificed thy bodie.
This ſeemes a deare ſacrifice to ſacrifice the bodie, yet thou ſeeſt it is but a cheape ſacrifice, for it is nothing but to ſacrifice thy ſinnes, which woulde Sacrifice thee. If GOD had required thee to Sacrifice thy Sonne to him as hee required Abraham Geneſis, the twentie two Chapter, and the ſecond verſe: Wouldeſt thou not giuegive him? But nowe he requireth nothing of thee but thy ſinnes, it is as if he ſhould ſue vntounto thee for thy ſhame, and thy trouble, and thy guilt, and thy feare, that he might hauehave all which hurtes thee. What wilt thou parte from if thou wilt not part from thine hurte? Therefore ſacrifice thy bodie, and thou haſt Sacrificed all that hurts thee.
Heere Chriſt is the alter, and we the ſacrifice, and the fire which kindleth it, the louelove of God, and the ſmoake which goeth vp, the cō ſumption of our ſinnes, but a worldly man killed, and a ſpirituall man reuiued, and the ſacrifice is ended.
This ſacrifice goeth vnderunder three titles, liuing, holie, and acceptable. Euerie one perſwades with the Apoſtle, that they ſhoulde offer it: for in it is a holie ſacrifice, it cannot but pleaſe, becauſe hee is holy which takes it: in that it is a liuing ſacrifice, it cannot loſe them any thing, becauſe there is no death nor loſſe in it, as there was in the Iewes ſacrifices: in that it is an acceptable ſacrifice, it muſt needs benefite thē, for when the ſacrifice is accepted, the ſacrificer is accepted too: as Abel pleaſed,Gen. 4. when his ſacrifice pleaſed.
Firſt, it is called a liuing ſacrifice, becauſe the beaſts died, when they were ſacrificed, but men liue when they are ſacrificed, nay they die vnles they be ſacrificed. As Abraham did not loſe his ſonne,Gen 32. when he was cō tent to ſacrifice him to God, ſo mē do not loſe their pleaſures, when they ſacrifice thē to God. But as Chriſt ſaith, He which leaueth father or mother for me, ſhall receiue an hundred folde: So he which leaueth any cōfort for God, ſhall receiue an hūdred comforts for it. For Gods demands are not onelyonly demands, but gifts. Hee bids thee ſacrifice thy bodie, that thou mighteſt partak the ſacrifice of his body. Here then is but one Sacrifice for an other, one body for another, a beggers body for a Kings body: Well may he require a liuing ſacrifice which hath giuen a dead ſacrifice.1. Cor. 6. 19. Chriſt died for vsus, but hee deſireth not our death, but our life, that we would ſerue him with our life. It is called an holy ſacrifice, becauſe our bodies are the temples of the holie ghoſt that is, if they are not, they ſhoulde be the Temples of the holy Ghoſt. But as the Iewes abuſed the Temple of ſtone, ſo we hauehave abuſed the Temple of fleſh, and there is no waie to make it holy againe but for the holy ghoſt to dwell in it, that is to ſacrifice it to God, & then it is holie, becauſe as vertue came out of Chriſt to heale the womans diſeaſe, ſo holynes commeth out of Chriſt to heale euerye mans ſinnes, and then they are holie.
As nothing dooth pleaſe vsus, vnleſſe it bee ſome waie like vsus, and agreeable to our nature: ſo nothing doth pleaſe God, but that which is like God, therefore becauſe God is holy, no ſacrifice doth pleaſe him, but the holie ſacrifice, therefore holie goeth before acceptable, 1. Sam. 15. 72.to ſhewe that our ſacrifice is not acceptable, vnleſſe it be holie. Aliniug, holy and acceptable ſacrifice.
3 It is called an acceptable ſacrifice, becauſe no ſacrifice is ſo accepted, as when we offer our ſelues. Therefore Sāuel ſaith, obediēce is better than ſacrifice: Gen. 4. 5.that is, it pleaſeth God better than ſacrifice? Now if we muſt ſacrifice to God, we ſhould doe as we doe to Princes, that is, offer that which may be accepted, Gen. 4. 5.that we may be accepted for our gift: or els better vndone than done. When Caine had ſacrificed to God, becauſe his ſacrifice was not accepted, therefore Moſes ſaith that his countenance was cast downe: but if wee ſacrifice our bodies, our countenance neede not bee caſt downe: for Paul ſaith, that this ſacrifice is accepted. 1. King. 18. 39All other ſacrifices were kindled with the fire of the Temple: but this Sacrifice is like the ſacrifice of Eliah, which God kindled himſelf with fire from heauen, and therefore this muſt needes bee acceptable, which man doth not only offer, but God himſelfe doth offer.
When the Apoſtle endes our Sacrifice, with this clauſe acceptable, hee meaneth that this ſhould be the leuell of all our thoughtes, that whatſoeuer we thinke,1. Chro. 17. 1. & 16. or ſpeake, or do, bee acceptable and liking vntounto God. As Dauid thought to builde the Temple, but would not builde it,Acts. 9. when Nathan tolde him that God woulde not hauehave him builde it: As Ananias would not baptize Saul, Act. 9. 13.but did baptize him whē he vnderſtood that God wold hauehave him baptized:Mat. 5. 16. As Ioſeph would not take Mary to wife, ſo long as he thought God did diſalow his marriage, but did marry her when the Angell told him that he ſhould marry her: ſo a good man will doe nothing before he doe conſult with Gods worde: all that hee doth hee approueth vntounto God before hee doe it, if it bee not his Worde and Will, then hee turneth backe, as if the winde and weather were againſt him, alwayes refourming his owne will to Gods will, that his thoughtes, and wordes, and workes may bee acceptable. If reaſon teach vsus this, that when wee offer vntounto God, wee muſt giuegive him an acceptable ſacrifice, an acceptable honour, an acceptable ſeruice: then why doe we not giuegive him that which he asketh, for he knoweth what is acceptable to him. If he aske the firſt fruits, we muſt not offer him the laſt fruites, for the firſt is acceptable: So if he appoint his diſcipline, we may not ſet vp our diſcipline, for that is not acceptable to him, but to vsus.
Now Paul ſhewes what this Sacrifice is, it is your reaſonable ſeruice of GOD, leſt they ſhould grudge to ſacrifice their bodies, hee ſheweth that he meaneth but the ſins of their bodies. For this ſacrifice (ſaith Paul) is your ſeruice, your reaſonable ſeruice. He calleth it a reaſonable ſeruice, becauſe it is not in ceremonies like the Iewes ſeruice, but in ſpirit (as Peter ſaith:) thē becauſe it is that ſeruice, which eueryevery mans reaſon and conſcience doth tell him that he oweth vntounto God, wherefore it may well be called a reaſonable ſeruice, becauſe it is ſo reaſonable. Therefore if we will not ſerue God thus, that is, as our reaſon teacheth vsus: Then we ſerue him not like mē, but like beaſts voide of reaſon, whome God may be ſayd to rule, but they cannot be ſayd to obey, becauſe they are ruled perforce. All thinges doe yeeld a ſeruice to God, but all things doe not yeeld a reaſonable ſeruice, which he requireth of man: here was no reaſon why Chriſt ſhoulde ſerue vsus, but there is greate cauſe why we ſhould ſerue Chriſt, becauſe he ſerued vsus without cauſe, ſo that I may ſaie, Chriſt requireth but a reaſonable ſacrifice, for an vnreaſonable ſacrifice, a liuing ſacrifice, for a dead ſacrifice, a cheape ſacrifice, for a precious ſacrifice, counting vsus as it were like the poore widdowe, of whome he is content to take a mite, becauſe wee are needie, thus much of our reaſonable ſeruice.
The law of this ſeruice is laid down in theſe wordes: Faſhion not your ſelues to the world, the world followeth the world,Ioh. 15. 19. but I ſaith Chriſt to his Diſciples, hauehave choſen you out of the world, therfore do not you follow the world. The world is taken ſometime for heauen & earth,Acts. 17. 24. and ſea which are partes of the world: ſometime for the men of the world,Math. 16. 7. ſometime for the elect in the worlde:Iohn. 1. 24. but moſt commonly it is taken for the wicked in the worlde,Iohn. 7. 7. becauſe the wicked are moſt common,Iohn. 8. 23. like a man which by often faulting is growne to an euill name, ſo the world which doth not signifie euill of it ſelfe, yet is taken for euill, becauſe it is accuſtomed to do euill, and therefore the Deuill is called the God of this world, 2. Cor. 4. 4.becauſe the worldes faſhions are the Deuils faſhions, Therefore faſhion not your ſelues vntounto the world, leſt you bee in the Diuels faſhion. Then you muſt not pranke vppe your ſelues like Plaiers, for this is the faſhiō of the world: then you muſt not reſpect perſons more than iuſtice, for this is the faſhion of the worlde: Then you muſt not flatter to Pleaſe, for this is the faſhion of the world: Then you muſt not deceiue to grow rich, for this is the faſhion of the world, then you muſt not ſeeke reuenge for eueryevery word, for this is the faſhion of the world, then you muſt not take ſcorne to bee tolde of your faultes, for this is the faſhion of the world, then you muſt not giuegive almes to be ſeene, for this is the faſhion of the world, then you muſt not obey for feare of the law, for this is the faſhion of the world, then you muſt not receiue the ſacrament for order, for this is the faſhion of the worlde, then you muſt not come to church for cuſtom, for this is the faſhion of the worlde, then you muſt not make religion but a table talke, for this is the faſhion of the world, then you muſt not turne with the time, for this is the faſhion of the world, then you muſt not deferre to doe good till you die, for this is the faſhion of the worlde. The worlde is a badde patterne to followe, becauſe as the fleſh followeth the deuill: ſo the worlde followeth the fleſhe. Therefore ſaie no more wee muſt doe as the worlde doth, but rather we muſt not doe as the world doth. You ſay you go ſo, becauſe it is the faſhion, God ſaith goe not ſo, becauſe it is the faſhion. If you come but in the faſhion, you ſhall bee in the abuſe: There is no man that weareth the cutters faſhion, but he is a cutter, none which cutteth his haire like them which are proud, but he is proud: none that coloureth her face like them which are wanton, but ſhee is wanton: none which ſweareth like them which lie, but hee will lie as well as ſweare.
Therefore make not your life of the worldes faſhion,Mat. 22. the wedding garment was of an other faſhion than all the reſt: therefore if thou faſhioneſt they ſelfe like the reſt, thou haſt not on thee the wedding garment, for this was nothing like vntounto the reſte.Iohn. 19. 23 Chriſtes garment was of another manner of faſhion differing from the worlde, ſo thy life muſt bee of another faſhion than the worldes: or elſe as the faſhion of the worlde paſſeth away, ſo thou ſhalt paſſe and periſh with it. God doth not like the faſhion of the worlde and ſurelie he liketh as ill the faſhion of Idolatrie, or the faſhion of Antichriſt, as the faſhion of the worlde. He which biddeth vsus to refraine from euerie ſhewe of euill: would hauehave vsus refraine from the ſhewe of Idolatrie,1. Theſ. 5. 22. and the ſhewe of Hereſie: for theſe are the greateſt euils. But if we bee not Idolatours, yet we hauehave the ſhewe of Idolatry. If wee bee not of Antichriſtes religion, yet we bee of Antichriſtes faſhion, ſo long as wee ſhew foorth the ſame badge, and cogniſance, you know what I meane. This is to iumpe with the world and leape to hell. This is not to be in faſhion, but out of faſhion, therefore nowe yee ſhall heare the beſt faſhion. It followeth, Be you changed, by the renewing of your mindes. This is the ſecond part of your reaſonable ſeruice: The changing and renewing of the minde to the likeneſſe wherein it was created. As before he required you to giuegive your bodies, ſo here hee requireth you to giuegive your mindes. Outwarde ſeruice is like a tinckling Cimball, though it hath neuer ſo pleaſant a ſounde, yet it doth not pleaſe God, becauſe it hath no minde to pleaſe him, ſo is the ſeruice of the eie, or the eare, or the hand, or the foote, if the minde be away: it may pleaſe other like the Cimball, but it pleaſeth not God.
The body is a ſeruant as well as the ſoule, but there is no promiſe made to the bodilie ſeruice, but to the Spirituall ſeruice: For vnleſſe the minde worke, the bodie will ſerue but a while: Therefore make cleane within, ſaith Chriſt.Mat. 23. 26 Sanctification begins within, vntill the minde be renewed, the body is neuer ſacrificed. Therefore now Paul ſhewes as it were the knife that muſt kill this ſacrifice, that is the minde, the minde muſt ſacrifice the bodie.Gen. 11. Be ye chaunged, as if he ſhould ſay, Suffer your ſelues to be chaunged as Noah ſuffered himſelfe to bee couered, that is, Grien… not the ſpirit, 1. Theſſ. 5.doe not reſiſt God, bee not againſt your conuerſion, and GOD wil conuert you, God will comfort you, God will renew you. By this renewing of our minds, Paule calleth to our remembrance, that once we had a pure minde, and that we come the neerer vntounto God, the neerer we draw to that ſimilitude againe. And therefore the Scripture calleth ſo often for a newe man, a newe creature,Pſal. 51. 10 a new heart: As ye may reade, Pſal. 51. 10. Dauid praieth the Lorde to create him a new heart, not to correct his olde heart, but to create him a new heart. Shewing that his heart was like an old garment ſo rotten and tattered, that he coulde make no good of it by patching and peecing, but muſt euen caſt it off, and take a newe. Therefore Paul ſaith, Caſt off the olde man: Not pick him and waſh him till hee bee cleane, but caſt him off, and begin a new as Dauid did. Wil yee knowe what this renewing is? It is the repairing of the Image of God, vntill we bee like Adam when hee dwelt in Paradiſe: As there is a whole olde man, ſo there muſt bee a whole new man, the olde man muſt chaunge with the new man, wiſedome for wiſedome, louelove for louelove, feare for feare, his worldy wiſedome for heauenly wiſedome, his carnall louelove for ſpirituall louelove, his ſeruile feare for Chriſtian feare, his idle thoughts, for holie thoughts, his vaine wordes for holeſome wordes, his fleſhly works for ſanctified works.
If the minde muſt be ſo renewed, I would know of the Papiſts where are their pure naturals, if our naturals were pure, our mindes neede not to bee renewed, for it is good to bee pure, and euill to change it: but becauſe there is no purenes in vsus, therefore the Apoſtle would hauehave vsus changed. Againe, let them tell me why our mindes ſhould bee renewed, if we hauehave free will to doe good if wee liſt: But becauſe our mindes are ſo corrupted, that wee hauehave no free will to good, nor will to doe good neither, therefore the Apoſtle would hauehave our mindes renewed. Thus one word of God hath battered two Caſtles of Antichriſt.
FINIS.