The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 5
CHAP. V.
Wherein an entrance is made into the matter of the whole exhortation, ſhewing the ſacrificing of our ſelues to be actiue and paſſiue; and how firſt of all we are actiuely to ſacrifice diuers particular parts of our bodies vntounto God.
NOw we come to the matter of the whole exhortation for the offering vp or preſenting our ſelues ſuch a ſacrifice. Touching this therefore, let vsus vnderſtand thatOur ſacrifice now not expiatorie but enchariſticall. when the Apoſtle requireth or exhorteth theſe Romanes (and in them vsus alſo) to preſent our ſelues a ſacrifice, he meaneth not any propitiatorie, expiatorie or ſatisfactorie ſacrifice, for our owne ſinnes or for the ſinnes of other, but onelyonly an Euchariſticall or gratulatorie ſacrifice, in thankfulneſſe to God for the expiation of our ſinnes and ſatisfaction of his iuſtice, made by his Sonne on our behalfe and on behalfe of all the elect, and that by the appointment of God the Father himſelfe in that behalfe, and in the meere and free louelove both of the Father and of the Sonne towards vsus, without any deſert of ours; yea contrary to our deſert.
Let vsus alſo further vnderſtand, that this our ſacrificeOur ſacrifice of our ſelues twofold, actiue and palsiue. of our whole man, bodie and ſoule, is twofold: Firſt, actiue: Secondly, paſſiue. Actiue, in doing all both in ſoule and in bodie that God hath commanded vsus to do. Paſſiue, in ſuffering whatſoeuer either he ſhall lay vponupon vsus, or call vsus to ſuffer.
Before we enter into the ſacrificing of our ſelues actiuely,A fourefold difference betweene the ſacrifices of the Law and of the Goſpel. let vsus note one thing more, viz. the difference between the ſacrifices of the Law and of the Goſpell, to be fourefold. Firſt, in reſpect of the Prieſts offering the one and the other. Secondly, in reſpect of the place. Thirdly, in reſpect of the times. Fourthly, in reſpect of the perſons for whom the ſacrifices of the Law were to be offered.
Touching the Prieſts of the Law, they were all of one Tribe, viz. of the Tribe of Leui; and not all they, but only the poſteritie of Aaron: neither all the poſteritie of Aaron; for there were excepted from the ſeruice of the prieſthood, all that were blind, lame, flat noſed, or that had any thing Leuit. 21. ver. 18 19, 20, 21.ſuperfluous, or that were broken footed, or broken handed, crooked backt, or dwarfes, or that had any blemiſh in their eyes, or that were ſcuruie or ſcabbed, or had their ſtones broken, and finally all that had any blemiſh. Now in the time of the Goſpell, Chriſt Ieſus hauing offered himſelfe once for all, and he being a Prieſt for euer after the order of Melchizedek, not of the Tribe of Leui, but of the Tribe of Iuda, and hauing aboliſhed all the Prieſthood of Aaron with all the appurtenances thereof; all Chriſtians both men and women, without exception of any, are prieſts to offer this ſacrifice of their ſoules and bodies Euchariſticall vntounto God.
Touching the place, after the building of the Tabernacle, all ſacrifices of the Law were onelyonly to be offered in the Tabernacle, and after the building of the Temple all in the Temple, the Tabernacle it ſelfe before the building of the Temple, being called by the name of the Temple.1. Sam. 1. 9. and 3. 3. Now vnderunder the Goſpel, eueryevery where all men and women may and muſt offer themſelues ſuch a ſacrifice, as Paul here exhorteth theſe Romanes to offer.
Touching the third difference before mentioned betwixt the ſacrifices of the Law and this and Other thereinLeuit. 23. contained; there were ſet times for the ſacrifices of the Law, viz. morning and euening; ſometimes alſo the ſacrifices were doubled, twice as much being commanded to be offered at one time as at another; yea there were alſo ſet & ſeuerall ſacrifices enioyned at for ſeueral feaſts of the Lord. Now in the time of the Goſpell there is no ſuch ſet time appointed for this ſacrifice of our ſelues; but as we are to pray alwayes and without ceaſing, as well as eueryevery Epheſ. 6. 18. 1. Theſ. 5. 17. 1. Tim. 2. 8.where (this dutie of prayer being a branch, as we ſhal heare of this ſacrifice of our ſelues,) ſo we are alwayes and without ceaſing to offer this ſacrifice of our ſelues.
Touching the perſons for whom the old ſacrifices were to be offered, there was one ſacrifice for the Prieſt, anotherLeuit. 4. 3. for the ſinne of the whole congregation, another for the magiſtrate, another for any of the common people, and that alſo according to the qualitie of eueryevery ones ſinne; for the ſinnes of knowledge, a greater ſacrifice being enioyned then for the ſinnes of ignorance. But now the ſpirituall ſacrifices of the Goſpell, comprehended in this ſacrifice of our ſelues, muſt be offered for all alike, as well as by all alike; the neglect of this ſacrifice or of any ſuch branch thereof, as whereof afterward we ſhall ſpeake, being preiudiciall to all the whole bodie whereof we are members, as well as to the partie himſelfe that ſo neglecteth it.
Hauing thus ſpoken of theſe differences of the old ſacrifices of the Law and of this of our ſelues, let vsus now returne to our former dictinction of ſacrificing our ſelues both actiuely and paſſiuely. To begin therefore with the actiue ſacrificing of our ſelues, becauſe the Apoſtle (as before hath bin ſhewed) by our bodies meaneth our whole man, bodie and ſoule, and yet nameth onelyonly our bodies; let vsus in that reſpect begin with the actiue ſacrificing of our bodies, and then ſpeak of the ſacrificing of our ſoules; and of both as briefly as we may.
Touching our bodies; I may firſt of all conſider theThe actiue ſacrificing of our bodies. ſacrificing of our heads, wherein let vsus onelyonly remember that ſober and modeſt wearing of our haire, which the Apoſtle (by the teſtimonie of nature it ſelfe) commendeth1. Cor. 11. 14. 15 vntounto vsus, namely, that men weare ſhort haire, becauſe it is a ſhame for them to hauehave long haire; and that women likewiſe account of their long ha…re to be an ornament vntounto them, and on the contrary that it is a ſhame for them to be ſhauen or polled. Theſe premiſes do plainly ſhew firſt of all, that all men that accordingly do not ſo weare their haire, do not therefore ſacrifice their heads ſo vntounto God as here the Apoſtle commandeth: for what is it to ſacrifice our bodies and eueryevery member of them, but to frame and conforme them according to the word, as afterward we ſhal heare more at large. The ſame is to be ſaid of women, either impudently cutting off their haire, and ſo making themſelues like to beardleſſe yong men, or not wearing their haire in ſuch modeſtie as the word preſcribeth. But of theſe things more afterward vponupon the ſecond verſe.
To come now to the particular members of our heads.Our eares. Our eares are to be ſacrificed to God, firſt by reſtraining them from hearing any falſe doctrine. That which the Apoſtle requireth of Timothy, namely to withdraw himſelfe frō diſputings with men of corrupt minds, &c. belongeth1. Tim. 6. 5. 2. Tim. 2. 16. 2. Tim. 4. 3. to all other; as alſo the ſhunning of prophane and vaine babbling: yea, our eares muſt not ſo much as itch after teachers of ſuch things, becauſe to do theſe things is the beginning of turning away our eares from the truth.
As we muſt turne away our eares from all falſe doctrine,Epheſ 4. 29. Epheſ. 5. 4. 1. Cor. 15. 53. ſo alſo muſt we from all filthy talking and corrupt communication, yea alſo from all fooliſh talking, becauſe ſuch communications corrupt good manners, and them that otherwiſe are well affected. For there is none ſo well affected but that ſtill he hath ſome reliques of the old man that is altogether apt to heare euill, and to ſtop the eares againſt all goodneſſe, like the deafe Adder againſt the charmer, not Pſal. 58. 4. 5.hearkning to his voice, charme he neuer ſo wiſely. The LordDeut. 13. 1. by Moſes commanded the Iſraelites not to heare the words of falſe Prophets. And doth not our Sauiour admoniſh hisMath. 16. 5. Mark. 8. 15. Diſciples, to take heed and beware of the leuen of the Scribes and Phariſies, that is, of their doctrine. If the Iſraelites that had heard God to giuegive his Law in moſt glorious maner, and had ſeene the great works of God in Egypt, and their owne moſt wonderfull paſſage through the red ſea, and the mightie ouerthrow of Pharaoh and all his hoaſt therein, and many other great works of God; if the Diſciples that had bin ſo taught by Chriſt himſelfe, and had ſeene all his miracles; if Timothy that had knowne the holy 2. Tim. 3. 14. chap. 1. 5.Scriptures from a child, and in whom dwelt the vnfained faith of his grandmother Lois, and of his mother Eunice: if all theſe needed ſuch admonitions; how much more need hauehave we and all that liue now in theſe perillous times, wherein leſuites and other falſe Antichriſtian teachers, as alſo Anabaptiſts and other heretiks do ſo ſwarme, much more dangerous and hurtfull then all the flies, frogs, graſhoppers and lice that were in the land of Egypt. Hitherto belongeth that graue admonition to the Hebrewes, before by the Apoſtle commended to hauehave had ſuch things as did Heb. 6. 9.accompanie ſaluation; that they ſhould take heed as they feared falling away from the grace of God, leſt any roote (neuer ſo ſmall) of bitterneſſe did ſpring vp (or peepe out) whereby they ſhould be troubled and many defiled. And alas who ſeeth not the neceſſitie of this admonition in theſe dayes, and in this our land, not onelyonly by the ſwarming of theſe Romiſh and bloody caterpillers before mentioned, but alſo by their perillous effects in many like children of diſobedience, euen by the falling away of many to Poperie, that hauehave bin borne of Proteſtant parents and inſtructed in the truth? How many alſo are corrupted in their manners, by hearkning vntounto vain, fooliſh and filthy ballads, and by other the like corrupt communications againſt the firſt and againſt the ſecond Table?
Neither is it enough for ſacrificing of our eares to God, onelyonly to reſtraine them from hearing that which is euill, but they muſt alſo be applied to heare that which is good. This the Apoſtle intimateth, when he ſaith, Be ſwift to Iam. 1. 19.heare. Hereunto belong many precepts in the Prouerbes,Prou. 2. 2. and 4. 1. 20. Pro. 22. 17. Math. 11. 15. and 13. 9. 43. Reuel. 2. 7. 11. 17. 19. and 3. 6. 13. 22. for inclining our eares to wiſedome, &c. for hearing the inſtructions of fathers, &c. How alſo doth our Sauiour both in the Goſpell and in the Reuelation, ſay, Whoſo hath eares to heare, let him heare: and, He that hath an eare to heare, let him heare what the Spirit ſaith vntounto the Churches. How comfortable ſoeuer the eye is for the direction of the bodie in matters of this life, yet the eare is more neceſſarie for the life to come, becauſe Faith both cometh and alſo is increaſed eſpecially by hearing.
That which hath bin ſaid of ſacrificing our eares, is alſoTo ſacrifice our eyes. Pſal. 119. 37. 21 Pet. 2. 14. Math. 5. 28. Gen▪ 6. 2. to be ſaid of ſacrificing our eyes, by praying that they may be turned away from beholding of vanitie; and by taking heed they be not eyes full of adulterie; neither do behold a woman with intent to luſt after her; or by whom to be prouoked to vnlawfull mariage, as the ſonnes of God were before the flood; or to any other breach of the ſeuenth commandement, ſuch as Shechem committed, orGen. 34. 2. Gen. 39. 7. 2. Sam. 11. 2. Potiphars wife inticed Ioſeph to commiti, and as Dauid himſelfe did commit: as alſo that they be not too much fixed vponupon any obiect either of couetouſnes, as the eyes ofIoſu. 7. 21. 1. Kin. 21. 1. Achan vponupon the Babyloniſh garment; &c. and Ahabs were vponupon the vineyard of Naboth: or of envie, in which reſpect an enuious man is often called a man of an euill eye, Pro. 23. 6. Math. 20. 15. Mark 7. 22.becauſe the looking too much vponupon the proſperitie or mercies of God beſtowed vponupon another, doth prouoke ſuch lookers to enuie and fretting, as theſe words of the Prophet do plainly ſhew, I was enuious at the fooliſh, when Pſal. 73. 3.I ſaw the proſperitie of the wicked. In theſe reſpects, as Iob. made a couenant with his eyes not to looke vponupon a maide, ſoIob 31. 1. it were good for eueryevery one to do, that will ſacrifice his eye vntounto God; neither to looke vponupon any woman whereby to luſt after her, (eſpecially for yong men to beware hereof, in whom the luſts of youth are moſt violent;) neither vponupon any other obiect, whereby to be prouoked either to couetouſneſſe or to enuie.
Beſides all before ſaid of ſacrificing our eyes, we muſt ſo take heed vntounto them, that by their loftie lookes we bewray not our ſelues to be high minded, becauſe ſuch loftie looks are made a note of an high mind; and a proud looke Pſal. 131. 1. Pro. 6. 16. 17.is ſaid to be one, yea the firſt of the ſix things which the Lord hateth, and of the ſeuen which the ſoule of the Lord abhorreth. It is alſo ſaid that there is a generation, of which Agur ſpeaketh by an exclamation or admiration, ſaying, Oh how loftie are their eyes, and their eye-lids are lifted vp. Pro. 30. 13.Therefore alſo before that, Solomon had ioyned together an high looke and a proud heart, pronouncing both to bePro. 21. 4. a ſinne, that is, a great ſinne. Again, the eyes of a man looking too much vponupon the redneſſe of wine, prouoke toPro. 23. 30. drink vntounto drunkenneſſe, and thereby to fall into whoredome and to worſe vncleanneſſe, (ſuch as iuſt Lot fell into,Gen. 19. 33. without knowledge of that that he had done) and to ſpeake wickedly, and to plunge himſelfe into many other dangers, without any ſence or feeling of them. Therefore eueryevery Chriſtian in this reſpect hath need ſo to ſacrifice his eyes vntounto God, leſt that being that way ouercome, of a man he become a beaſt, and by drunkenneſſe do drown, or at the leaſt quench the graces of Gods Spirit before in him; the Apoſtle hauing oppoſed the fulneſſe of Gods Spirit Epheſ. 5. 18.vntounto drunkenneſſe with wine. To conclude this point, let not our eyes wander in the corners of the world, as the eyes Prou. 17. 24. Pro. 4. 25.of a foole do: but let them looke right on, and our ey-lids looke ſtreight before vsus.
I might here take occaſion to ſpeake of the ſacrificingThe mouth. of the mouth, as it is the doore of the belly for the receiuing of meate and drinke, and ſo take occaſion to ſpeake againe againſt drunkenneſſe before touched, and againſt ſurfetting: for the auoiding of both which, our SauiourLuk. 21. 34. gaue a ſpeciall charge to his Diſciples, a little before himſelfe did drinke of the bitter cup of his paſſion, (bitter to him, but ſweete to vsus,) that in reſpect of the time when he gaue this charge, it might be the better remembred: the rather I might here ſpeake thereof, becauſe theſe two ſinnes, eſpecially drunkenneſſe and exceſſiue drinking, do now more abound then euer they did, euen in all ages, in all ſtates, in all ſorts, and in all degrees of men. But theſe things being ſpoken of afterward in this Epiſtle as workes Rom. 13. 13.of darkneſſe, I will forbeare the ſpeaking of them here, leſt I ſhould draw too many particulars into this generall, and ſo make a confuſion.
…rom the former therefore I deſcend to the tongue, theTo ſacrifice the tongue. nobleſt part of a mans bodie, and that where by being ſacrificed to God, we do moſt glorifie God and edifie men in their ſaluation. The hand indeed is an excellent member, whereby to do good to our ſelues and to others concerning this life: but for the life to come it is nothing comparable to the tongue. The greater hurt is done by the tongue abuſed (as Iames teacheth vsus) the more goodchap. 5. 3. 5, &c. may be done by the tongue rightly vſed. For it is as the foreman of the Lords ſhop, for the vttering and ſelling of his ware of greateſt price. As therefore the foreman of great Mercers or Grocers, &c. may do their maſters much hurt or good as he carieth himſelf; ſo is it with the tongue.
Now to ſpeake briefly hereof; the tongue is to be ſacrificed to God by reſtraining thereof both from vttering any errors in doctrine publikly or priuatly, and alſo from all corrupt communication touching the mannersEpheſ. 4. 29. of men, as by euill counſell and inticing of other to euil, ſuch as againſt which Solomon inſtructed his Son to beware. It is alſo to be ſacrificed to God by the emploiment thereof altogether in good ſpeech publikly and priuatly.Prou. 1. 10.
Of the abuſe of the tongue either in publik teaching or in priuate whiſpering and vttering of falſe doctrine by ſuch as ſecretly creepe into houſes, I hauehave inſinuated ſomething before, in ſpeaking of the ſacrificing of the2. Tim. 3. 6. eares, the which I need not now to enlarge by adding any more thereto, becauſe it is a matter not beſeeming ſo ſhort a treatiſe as I intend this to be.
Touching the other, a maine thing wherein the tongueLeuit. 19. 15. Deut. 1. 17. and 16. 18. 19. Exod. 23. 8. is to be ſacrificed by reſtraint from euill, is in publike iudgement, either in reſpect of perſons, or for gifts and bribes, both being expreſly forbidden in many places; yet of this alſo I will adde no more.
Touching other euill ſpeeches, from which the tongue is to be reſtrained, they are either againſt the first Table and againſt God immediatly, or againſt the ſecond Table againſt m…n, and in men mediatly alſo againſt God.
Againſt God, the tongue is to be reſtrained from ſwearing, blaſpheming, curſing, diſgracing of his word or works &c. All theſe are againſt the third command…ment
Againſt men, the tongue is to be reſtrained from rai…ings, reuilings ſcornfull and reprochfull ſpeeches, not calling any m…n in anger ſo much as foole: ſo alſo from all filthyMath. 5. 22. talking, whereby to prouoke vntounto vnchaſte luſts; yeaEpheſ. 4. 29. from all corrupt communication, which maketh not vntounto edifying, and to doing good to other: yea, from fooliſh ieſting, whereby to ſhew our wit we either gall and diſgrace our neighbours; or to hinder better and more ſauoury ſpeech we make the companie merrie, accounting it a great grace to make our ſelues fooles, and thereby to diſgrace the image of God in our ſelues, that others may laugh, euen when they ought rather to be prouoked to mourning. Honeſt mirth and wittie ſpeeches to exerciſe and quicken the wits of our ſelues and of others, for the better fitting of our ſelues and others to better ſeruices of God, is not to be condemned, ſo it be with moderation, and without the diſgracing of any, as alſo without preiudice to better things: but the other is that which the Apoſtle forbiddeth. Epheſ. 5. 4.Within this ranke I may well comprehend the telling of fooliſh tales: eſpecially mens labouring to make men merry in the pulpit, and prouoking them to laughter, except it be ſoberly, to bring the Idolatrie of Poperie and Papiſts themſelues into diſgrace, as Eliah in an holy maner1. King. 18. 27. did ſcoffe at Baals Prieſts for their madneſſe, thereby to bring the worſhip of Baal into deteſtation. Herein notwithſtanding men muſt ſo ſpeake, as that they may wholy aime at the deteſtation of euill, and not intend the pleaſing of men, and the prouoking of them to a carnall laughter.
Here I might take occaſion to ſpeake againſt ſuch Playes as are too common amongſt vsus, and as are the ſhops of all vanitie and impietie, not only by the abuſe of the tongue, but alſo of the whole bodie, in ſuch geſtures as ſ…rue only to wickedneſſe. The tolleration whereof yet amongſt vsus is ſo much the worſe, not onelyonly becauſe they are condemned by our owne lawes, but alſo becauſe they were odious in Rome, and in all other well gouerned Commonwealths of other heathen.
To this alſo of the tongue belongeth the putting away of lying, and eueryevery mans ſpeaking the truth to his neighbour.Epheſ. 4. 25.
Becauſe laughter alſo is as proper to man as ſpeech, herein they offend with their whole mouthes, that make may-games and ſports of ſuch as are called naturall fooles and innocents; whereas indeed ſuch ſhould be glaſſes for our ſelues, to behold Gods goodneſſe to our ſelues, in giuing vsus wit, reaſon and vnderſtanding, rather then vntounto them: yea, they ſhould teach vsus to feare the more, and to be the more humble, and to vſe our reaſon and vnderſtanding the better, leſt God bereaue vsus of them, as ſometime he hath done other by nature as wittie as other; yea alſo Kings, as Nebuchadnezzar; and ſome great States-men (I might ſay Councellers) among vsus, long before they hauehave bin children by old age. Oh that the heathen King Achiſh, when Dauid in more carnall policie then ſpirituall1. Sam. 21. 14. 15 wiſedome, feined himſelfe mad before him: oh (I ſay) that that heathen King could blame his men for bringing Dauid before him, and ſaid, Lo, ye ſee the man is mad, wherefore hauehave ye brought him to me? hauehave I need of mad men that ye hauehave brought this fellow to play the mad man in my preſence? ſhall this fellow come into my houſe? Oh (I ſay once againe) that this wicked and heathen King ſhould ſo ſpeake, and ſo rebuke his ſeruants; and that yet Chriſtians, and more then common Chriſtians, can make themſelues merrie with them, that either are fooles & mad indeed; or that vponupon ſtages and elſewhere feine themſelues ſo to be, which is much worſe then ſo to be indeed.
For the further ſacrificing of the tongue, it is not enough to reſtraine the ſame from euill, but it muſt alſo be employed in good talke, for Gods glorie and the edifying ofPſal. 51. 15. men. Therfore as the Prophet prayeth, that God would open his lips, that his mouth might ſhew forth his praiſe. And againPſal. 37. 30. ſaith, that the mouth of the righteous ſpeaketh of wiſedome, and his tongue talketh of iudgement, becauſe the law of his and 119. 13.God is in his heart. And againe, With my lips hauehave I declared all thy iudgements. So Solomon ſaith, The tongue of the Prou. 15. 2. and 10. 11. 13.wiſe vſeth knowledge aright. And againe, The lips of the wiſe diſperſe knowledge. And before yt, The mouth of the righteous man is a wel-ſpring of life. And preſently after, In the lips of him that hath vnderſtanding wiſedome is found. Therefore alſo the Apoſtle ſaith, Let your ſpeech be alwayes with grace, Col. 4. 6. Eph. 4. 29.and ſeaſoned with ſalt. And againe, Let your communication be good, to the vſe of edifying, that it may miniſter grace to the hearers. They that hauehave not thus learned to ſacrifice their tongues, though they beare the name of Chriſtians, yet indeed they hauehave not true faith. For the Prophet ſaith, I Pſal. 116. 10.beleeued and therefore hauehave I ſpoken. Let ſuch therefore as ſay, they beleeue, take heed how they hold their peace when they ſhould ſpeake for Chriſt and his word here. For if here they will not ſo ſpeake when they may and ought to ſpeake, Chriſt will not hereafter ſpeake for them when they would be glad he ſhould ſpeake. Yea, if they hauehave not a tongue to ſpeake for Chriſt and for his wordsMath. 10. 33. Mark. 8. 38. before men, let them be aſſured that he wil hauehave a tongue to denie them before his Father, when he ſhall come in the glorie of his Father, attended with his holy Angels. If all the former do not ſacrifice their tongue to God in ſo ſpeaking, what ſhall be ſaid of them, whoſe mouth is full Rom. 3. 14. Pſal. 10. 7.of curſing and bitter ſpeeches?
As the tongue muſt ſo be ſacrificed, ſo alſo muſt theTo ſacrifice the hand. Prou. 21. 17. hands, in reſtraining them from all euill, as from play, becauſe He that loueth paſtime (or pleaſure) ſhall be a poore man: ſo alſo from ſhedding innocent blood; yea alſo from fighting, filching and ſtealing, and the like. ForProu. 9. 17. 18. though ſtollen waters (for a while) be ſweet, yet afterward and for that cometh death: and the mouth ſhall be filled with Prou. 20. 17. and 29. 24.grauell: yea, He that is but partner with a theefe, hateth his owne ſoule, &c. and the robbery of the wicked ſhall deſtroy them. Neither is the hand to be ſacrificed onelyonly by refraining from ſuch euill as is committed with the hand, but alſo by applying the ſame to the doing of all good in the power thereof. Hereunto notwithſtanding I will not apply that of Salomon, Whatſoeuer thy hand findeth to do, do it Eccles 9. 10.with thy might. For it is not ſpoken as the words of a regenerate man, but as of an vnregenerate man carnally counſelling himſelfe and others to do whatſoeuer is in his power, in making no ſcruple hereof, becauſe in the graue and after death a man ſhall heare no more of any thing here done. Yet hereto belong many other ſayings: While we hauehave time let vsus do good vntounto all &c. And, Let him Gal. 6. 10. Epheſ. 4. 28.that ſtole ſteale no more, but rather let him labour, working with his hands, that he may hauehave to giuegive to him that needeth. Hitherto belong many ſentences in the Prouerbes againſtProu. 10. 4. and 14. 1. and 31. 13 16. 19 idleneſſe eſpecially, that a diligent hand maketh rich. As alſo the commendations of a vertuous woman by Salomon: ſo alſo by a Queene, for labouring with her hands, from the fruites thereof. If vertuous women muſt thus employ their hands, may men keepe their hands in their pockets? The lifting vp of the hands alſo ſhould teſtifie the zeale ofPſal. 28. 2. and 88. 9. & 119. 48 1. Tim. 2. 8. the heart in prayer. Hence is that precept of Paul, I wil that men pray eueryevery where, lifting vp holy (and pure) hands, without wrath, &c. So it is ſaid, that Salomon ſpread forth his hands 1. King. 8. 22.toward heauen. A ſpeciall point of hands ſacrificed, is in diſtributing and giuing to the poore. In which reſpect a vertuous woman is commended for ſtretching out her Pro. 31. 20.hands to the poore. Is it not alſo before ſhewed to be the end why the Apoſtle would hauehave men to labour with their hands, namely, that they might hauehave to giuegive to him that needeth. There be many that labour and take great paines with their hands, but either they ſpend all in drinking, or playing, or whoring; or elſe they keepe all to themſelues: not one of twentie ſo labouring, hath ſacrificed his hands to God, for giuing to them that need.
The feete alſo muſt be ſacrificed, both by reſtrainingTo ſacrifice the feete. Eſay 54. 7. Rom. 3. 13. them from ſwiftneſſe to bloodſhed, or to commit any other euill: and alſo by being nimble for performance of any good; particularly to do any worke of kindneſſe or merciemercy. What haſte made Abraham to his tent, to makeGen. 18. 6. prouiſion for entertainment of the Angels? What haſteand 20. 20. alſo made Rebecca to ſhew kindneſſe to Abrahams ſeruant, before ſhe knew the ſaid ſeruants errand? What haſte did Zaccheus make out of the Sycomore tree, for entertainmentLuk. 19. 6. of our Sauiour? Moſt worthy eſpecially of our obſeruation, is the example of Abrahams haſte about a work moſt heauie and dolefull to fleſh and blood, euen the ſacrificing and ſlaying with his owne hands his owne ſonne, Gen. 22. 3.his onelyonly ſonne, his ſonne whom he loued moſt dearely, his ſon in whom the promiſe was made for the bleſſing of all nations; yea, and that immediatly after that at the Lords commandement he had ſent away his ſonne Iſhmael, borne of the bondwoman: yea further, whilſt Iſack was yong, and before he had any iſſue, in which all natiōs might be bleſſed? And is not this haſte with our feete and whole man the more neceſſarie in reſpect of this dull & ſlow age, wherein men are as hardly perſwaded to any good worke, eſpecially of merciemercy, as we ſay The Beare is drawne to the ſtake? and wherein we may ſooner catch a Hare with a pipe and a tabret, at leaſt with many pipes and tabrets ſet in diuers places for the ſcaring and wearing of her, then we can perſwade moſt men to any ſuch worke, what neceſſitie ſoeuer require the ſame? Yea, ſometimes prophane perſons of a ciuill diſpoſition onelyonly, are more eaſily perſwaded to ſhew kindneſſe, then ſome that are great profeſſors. Alas alſo, that the wicked ſhould be haſtie to commit any wickednes againſt God and men (as the daughter of Herodias Mark. 6. 25. 27.being inſtructed by her mother, made haſte ſtraightway to aske of Herod the head of Iohn Baptiſt; and Herod himſelfe to grant that diuelliſh requeſt, and immediatly to ſend an executioner to cut it off;) and that Chriſtians ſhould be ſo ſlow to any good worke, either towards men or for the comfort of men. If theſe men had learned that of Salomon, As vineger is to the teeth, and ſmoake to the eyes, Prou. 10. 6.ſo is a ſlothfull meſſenger (or a ſluggard) to him that ſendeth him: or if they had learned that the Lord ſaith, I will hauehave Hoſea 6. 6.merciemercy and not ſacrifice; would they be ſo ſlow in that work of the Lord, to the doing whereof the Lord ſendeth them, whether Miniſters of the word, or any other? As therefore the Prophet and Apoſtle doth exhort vsus, To day if we will Pſal. 95. 7. Heb. 3. 13. &c.heare his voice, not to harden our hearts: and as another Prophet ſaith, Seeke the Lord while he may be found. So whileIſai. 55. 6. we hauehave time to do good, euen any thing the Lord requireth of vsus, either concerning his worſhip and glorie, or concerning our neighbour, l…t vsus make haſte to do it, leſt that light we do yet enioy be taken from vsus, and the night Ioh. 12. 35. 36. and 11. 9. 10.come vponupon vsus, when either we ſhall not ſee to do anything as we ought to do, or that in doing it we ſtumble. WhoEccles 11. 2. knoweth what euill ſhal be vponupon the earth? and what need himſelfe may hauehave of the merciemercy of others? If the Lord pronounce him accurſed that did his worke negligently, and Ier. 48. 10.that kept backe his ſword from blood, for execution of iudgement and vengeance vponupon his enemies the Moabites; what may they look for that negligently do, and that withhold their hands from the workes of merciemercy?
Touching other particular parts of our bodies, I ſhall not need to ſpeake of the ſacrificing of them, the former parts being the principall, by that which hath bin ſaid of them, we may hauehave direction for the reſt. Let this generally ſuffice, that we do not apply them to any thing whereto the Lord hath forbidden vsus to apply them, but onelyonly to ſuch things as the Lord hath cōmanded or allowed them to be applied vntounto, and that alſo in ſuch maner as the Lord hath preſcribed. We muſt not apply any mēber of our bodies to eueryevery thing, for doing whereof it hath ſtrength, but for doing whereof the Lord hath giuen order; and according to that order that God hath g…uen, ſo muſt our whole bodie and eueryevery member thereof be vſed.
In all that hitherto I hauehave ſaid of the actiue ſacrificing of thoſe former members of our bodies, that I may not ſeeme too ſingular in particularizing thoſe former parts of our bodies, let it be conſidered that I hauehave but trodenChryſoſt. in Rom. 12. 1. and tom. 1. pag. 980. in Pſal. 150. in the ſteps of Chryſoſtome who writeth thus: Quomodo corpus hoſtia? nihil mali reſpiciat oculus, & factus eſt hoſtia: nil turpe loquatur lingua, & facta eſt oblatio, &c. How is our bodie a ſacrifice? let thine eye behold no euill, and it is made a ſacrifice: let thy tongue ſpeake no filthineſſe, and it is made an oblation: let thy hand commit no inquitie, and it is made a burnt offering. Imo non ſufficiunt iſta, ſed bonorum nobis & ſtudio & lucro opus eſt, &c. Yea, let not theſe things ſuffice, but we hauehave need alſo of a deſire and of the benefit of doing good, namely, that the hand giuegive almes, that with the mouth we bleſſe them that raile on vsus, that our hearing do continually attend to diuine words. For a ſacrifice hath no vncleanneſſe, it comprehendeth the firſt fruits of all other: and therefore let vsus render vntounto God the firſt fruits of our hands, of our feete, of our mouth, as well as of all our other parts, ſuch a ſacrifice pleaſeth God, when in the meane time the ſacrifices of the Iewes are vncleane. And againe, when we hauehave mortified our members, then we ſhall begin to liue. For this is a new law of this our ſacrifice: and therefore here is a maruellous kind of fire; for we hauehave no need either of wood or of any other ſuch ſubiect matter, but our fire liueth in it ſelfe, not burning the ſacrifice, Chryſoſt. in Pſa 95. or rather 96. tom. 1. pag. 154.but more quickning it. Elſewhere alſo he noteth many more particular ſacrificing, of our ſelues, which here were too tedious to remember.
He alſo obſerueth that the Apoſtle ſaith not, Make your bodies a ſacrifice, but preſent them; as if he had ſaid, HaueHave no thing to do with them, ſith ye hauehave beſtowed them vpō another. This he illuſtrateth by this ſimilitude, namely, that they that beſtow horſes of warre vponupon another, hauehave nothing to do with them afterward: ſo he that hath beſtowed his members for warre againſt the diuell, euen a terrible warre, may not afterward recall them, and conuert them to his proper vſe. Hereby alſo he ſheweth vsus another thing, that we muſt firſt trie them, foraſmuch as we preſent them to another. For we do not preſent them to any earthly perſon but to him that is God of all; not onelyonly to warre with them, but that they may hauehave the King himſelfe as it were to be their rider: for he diſdaineth not to ſit on our members, but greatly deſireth it. And that which a King that is our fellow ſeruant will not, the ſame doth he deſire that is Lord of the Angels. Becauſe therefore thy members are to be preſented to God (to be a ſacrifice) therfore purge them of eueryevery blemiſh▪ for if they hauehave any blemiſh, they are no ſacrifice. For the eye may not be offered, that is a ſeruant to fornication; nor the hand that is a taker and deceiuer; nor the feet that halt or frequent Playes; nor the belly that is giuen to dainties, and inflameth the deſires of pleaſure; nor the heart that nouriſheth wrath or vnchaſte louelove; nor the tongue that ſpeaketh filthy things. We muſt therefore enquire very exactly into the faults of our bodies. For if they that offered Leuit. 22. 20. &cthe old ſacrifices, were commanded, firſt to conſider all things, and were not pemitted to offer any thing that had cut eares, or a ſhort tailes, or were ſcabby, or that had any worme; much more muſt we that offer, not vnreaſonable ſheep, but our ſelues, be more diligent, and in eueryevery part more cleane. He ſaith further, that our fire, our knife, muſt be from aboue, and It ſeemeth that by this Altar he meaneth Chriſt himſelfe in heauen, as Heb. 13. 10. 1. King. 18. 38.our altar the height it ſelfe of heauen. For if Helias offering a ſenſible and a bodily ſacrifice, had a flame from aboue, that conſumed all things, both matter, wood and ſtones, much more ſhall this come to paſſe in thy offering. And although thou hauehave ſomething that is weake and worldly, and yet ſhalt offer thy ſacrifice with a right mind, yet the fire of the holy Ghoſt coming thereto, ſhall both conſume that worldlineſſe, and alſo make thy offering perfect.
But in all hitherto noted out of Chryſoſtome, it is to be obſerued, that there is no mention of one part of our bodies, that in theſe dayes is moſt abuſed, to Gods great diſhonour: neither indeed could there be any mention thereof, either by Chryſoſtome or by any other, neither then liuing, or afterward in any age, till this laſt and moſt wicked age of all other. But what part of the bodie is that? Our very noſtrils. Why? How can that be made a ſacrifice now to God? According to other things before noted out of Chryſoſtome, by refraining the ſame from that foule and monſtrous abuſe of Tobacco, that is now ſo common in all ſorts, in Church and Commonwealth, in the Vniuerſities themſelues, in the Innes of Court, in Gentlemen, in Yeomen, in Clownes; what ſhall I ſay more, the very rogues and vagabonds now hauehave got it: yea, being committed to cages, and laid by the heeles in the ſtocks, while they are thus vnderunder puniſhment of the magiſtrate, ſo impudent are they, that euen then & there they hauehave their Tobacco-boxes and Tobacco-pipes, and make the ſmoke of hell fornace to come out of their noſtrils, in the ſight of all ſtanding about their ſaid cages, and gazing on them, while they ſo ſit in the ſtocks. Oh wofull, oh lamentable! Moſt of all wofull and lamentable is it, that yet for all this, others that ſhould be and would be of ſome ſort and faſhion, ſhould ſtill continue the foule abuſe of it. Is it not, as it is vſed, the nurſe and nouriſhment of drunkenneſſe? Can any ſhew as many benefits of it, as all men ſee inconueniences? Verily though it may be it is good for ſome thing, yet if the common ſaying be true, Better a miſchiefe then an inconuenience, it were better it were quite ſuppreſt and cleane hiſt out of the kingdome, in reſpect of the manifold detriments and inconueniences by it, then ſtill to be retained. Alas, alas, that men, yea and men of vnderſtanding, ſhould be ſo inchanted and bewitched with it. Strange faſhions beginning at the higher ranke of men, do ceaſe and are forborne by ſuch as firſt began them, when eueryevery baſe perſon of the country hath laid hold of them: how ſtrange therefore is it, that they that are more baſe then the baſeſt, euen the rogues themſelues that are paſt all grace and ſhame, ſhould practiſe it and glorie in it, and yet others ſhould retaine and ſupport it. This ſhall ſuffice to hauehave added to Chryſoſtome, aboue that that either he or any other ſince his time, euer dreamed of, or could dreame of.
Now to ſpeake no more from Chryſoſtome, whereby to ſhew that that before I hauehave ſaid to be according vntountoTo ſacrifice our ſtrength. him, and eſpecially agreeable to the word of God; but to proceed: as all members of the bodie muſt be ſacrificed to God, ſo alſo muſt all the ſtrength and powers of our whole bodies be applied vntounto the ſeruice of God, in duties both of religion, becauſe we muſt louelove God with all Mark. 12. 30.our ſtrength; and alſo of louelove to men in our generall and in our ſpeciall callings; becauſe the ſecond commandement, that is, the ſecond Table of the morall Law for the louelove of our neighbour, is like vntounto the firſt for our louelove to God. Thus much for the actuall ſacrificing of our bodies, and of ſome particular members thereof.