The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 10
CHAP. X.
Of the laſt argument for confirmation of the former argument, contained in the laſt words of the firſt verſe.
NOw followeth the laſt words of this firſt verſe, and the fourth argument for enforcing the former whole exhortation of preſenting our bodies a ſacrifice liuing, holy and well pleaſing to God. This argument is in the words commonly tranſlated and read, your reaſonable ſeruing or ſeruice.
Neither are theſe words onelyonly a confirmation of the foreſaid exhortation, but alſo an amplification of the former three adiuncts of the ſacrifice to be preſented▪ liuing, holy, well pleaſing. And this amplification is from the meanes, whereby the ſaid ſacrifice may be made ſo liuing, holy, well pleaſing, as we ſhall ſee after the meaning of the ſaid words opened.
Touching the words themſelues, the common interpretation and reading of them hath ſeemed not onelyonly hard, but ſomewhat ſtrange alſo vntounto me, namely, that it ſhould be tranſlated reaſonable. For I could neuer ſee any ſufficient reaſon for the ſaid interpretation. The word indeed from whence it is deuided ſignifieth reaſon, at leaſt in other writers; but it can hardly be ſhewed ſo to ſignifie in ye new Teſtament. The compoūd thereof with a priuatiue particle ſignifieth vnreaſonable, as beaſts are, and ſo vſed by Peter and Iude: yet the ſimple word I do not remember2. Pet. …. 12. Iude. 10. in Scripture to ſignifie reaſon: yea, and in the places of Peter and Iude before alledged, the compound may as well be tranſlated ſpeechleſſe as vnreaſonable: according to the common ſignification of the ſimple word, which ſignifieth the word, and ſo it is commonly vſed, as when it is ſaid, Let him that is taught in the word, &c. Let Gal. 6. 6. Col. 3. 16. 2. Tim. 4 2. 2. Pet. 1. 19.the word of Chriſt dwell in you, &c. Preach the word, &c. We hauehave a moſt ſure word of prophecie, &c. and in diuers other places, needleſſe to be alledged.
The reaſon of the common tranſlation of this word, hath bin from the oppoſition of this ſacrifice of our ſelues to the ſacrifices of the Law, all offered of vnreaſonable creatures: but the word your ſeruice here interpoſed, maketh this reaſon of no great force.
Other ſay, that this our ſacrifice is called reaſonable, by oppoſition likewiſe to the former old ſacrifices, but in another reſpect, namely, becauſe there could be no reaſon giuen of the former old ſacrifices, why the Lord required ſo many beaſts to be ſacrificed, but there may be and is great reaſon of ſacrificing our ſelues. But this reaſon is vnreaſonable, and contrary to all truth. For who is ſo ſimple, as not to know, the former ſacrifices to hauehave bin commanded to foreſignifie and foreſhew the death of Chriſt: as alſo to teach, that we had deſerued to die. Are theſe no reaſons?
Chryſoſtome commeth neareſt to the truth, and to that that I intend, though he do not ſo fully lay it open, as were to be wiſhed he had done. Theſe are his words, Rationalis cultus, eſt ſpiritualis ſeruitus; ratio viuendi iuxta Chriſti inſtituta: Our reaſonable worſhip, is our ſpirituall ſeruice; the maner of liuing according to Chriſts inſtitutions. If he had ſpoken more plainly, it had bin well. For I thinke the Apoſtles meaning by the words tranſlated your reaſonable ſeruice, to be▪ that ſo to preſent our ſelues a ſacrifice liuing, holy and well pleaſing to God▪ is that ſeruice that God or Chriſt requireth in his word. Of this interpretation I am the more fully perſwaded, becauſe the very like words are ſo interpreted by all other, and cannot be interpreted1. Pet. 2. 2. otherwiſe; As new borne babes deſire the ſincere milke of the word. In this place foreign is commōly tranſlated, not the reaſonable milke, but the milke according to the word, or the milke of the word. The adiectiue foreign, is no where elſe in all the new Teſtament, but onelyonly in theſe two places: in this to the Romanes, in that of Peter All interpreters wha…ſoeuer Engliſh that I know, do interprete this of Peter, the milke of the word. Why therefore ſhould this place to the Romanes be tranſlated either in Latin rationalem cultum, or in Engliſh your reaſonable ſeruice, and not rather the ſeruice of the word? And this interpretation of mine accordeth with that (as I ſaid) of Chryſoſtome, iuxta Chriſti inſtituta, according to the inſtitutions of Chriſt. For according to Chriſts inſtitutions, and according to the word, is all one. By this my interpretation, notwithſtanding different from the former, I do not altogether infringe or controll the common tranſlation, your reaſonable ſeruice; eſpecially if we vnderſtand the word reaſonable as oftentimes it is taken in our Engliſh tongue for that that is iuſt and equall. For ſuch things we ſay are reaſonable. Thus my interpretation of theſe words your ſeruice of the word, is nothing different from the former, your reaſonable ſeruice. For as it is reaſonable that ſubiects ſhould obey their Soueraignes, and children their parents, and ſeruants their maſters, according to the lawes, orders and directions of ſuch Soueraignes, parents and maſters, and not of other: ſo and much more it ſtandeth with all reaſon, that all men, of what ranke and degree ſoeuer, ſhould ſerue the Lord according to this owne word, or, according to Chryſoſtomes owne word, according to the inſtitutions of Chriſt from God giuen vntounto vsus; and not according to mens owne deuices, or to the doctrines and traditions of any other.
Thus hauing interpreted the words, and proued my interpretation by the ſignification of the adiectiue here vſed, and by the like place of Peter▪ where the ſame adiectiue is vſed, and by all men ſo interpreted as I hauehave interpreted here; let vsus a little more amply ſpeake of the matter it ſelfe, both as it is the confirmation of the former maine exhortation, and as alſo this fourth adiunct your ſeruice of the word is the meanes whereby our ſaid ſacrifice of our ſelues is made liuing, holy, and well pleaſing to God.
Touching the firſt, the whole argument is this: That ſeruice that God hath required in his word, is to be performed vntounto him: But God requireth in his word this ſeruice, that we ſhould preſent our ſelues a ſacrifice liuing, holy and well pleaſing vntounto him: Therefore this ſacrifice is to be preſented vntounto him. If any man ſhall think theſe words to be rather a confirmation of the laſt former adiunct of this ſacrifice, well pleaſing to God, it commeth to the ſame paſſe. For the confirmation of this one branch of the exhortation, is the confirmation of all.
The propoſition or firſt part of this argument, viz. that that ſeruice that God requireth in his word, is to be performed vntounto him, or is well pleaſing vntounto him. This (I ſay) is ſo euident, that it needeth no further proofe or ſpeech, but onelyonly this, that whatſoeuer is contrary to the word, or more then the word requireth, in matter or in maner, is abominable to the Lord, and reiected by the Lord, with this deniall thereof, Who required this at your hands? AndIſay. …. 12. Iſay. 29. 13. againe; Foraſmuch as this people draweth neare vntounto me with their mouth, &c. and their feare toward me is taught by the precept of men, therefore behold I will do a maruellous worke amongſt this people, &c. On the contrary therefore, whatſoeuer ſeruice is according or agreeable vntounto the word, or commanded in the word, that is to be performed to God, that is well pleaſing vntounto him.
Moreouer, the former propoſition is manifeſt by the perfection of the word, to conuert the ſoule, to giuegive wiſdome Pſal. 19. 7. 8.to the ſimple, to reioyce the heart, and to enlighten the eyes. Yea, this perfection is further manifeſt by the commendation of the word by Paul, to make the man of God perfect, 2. Tim. 3. 17.and throughly furniſhed vntounto eueryevery good worke. For what meaneth the Apoſtle by the man of God? The Miniſter of the word, often elſe where ſo called, becauſe he is employed by God in his ſpeciall ſeruice, and the greateſt worke of all other, the ſaluation of mens ſoules, the perfecting Epheſ. 4. 12.of the Saints, the reedifying of the bodie of Chriſt.
God hath alſo commended the perfection of the wordDeut 4. 2▪ 12▪ 13 Pro. 30. 6. Reu. 22. 19. by forbidding any thing to be added thereunto, or detracted from it. And indeed, is it not as much a life is worth, for any man employed by any Prince either in ambaſſage or in any other commiſſion of great moment, either to go beyond his commiſſion, or not to go ſo farre as thereby he is enioyned? Such dealing is no better then treaſon. What then is to be ſaid of like dealing with God in his word? Did Balaam ſay, If Balack would giuegive me his houſe full Numb. 22. 18. &. 24▪ 13.of ſiluer and gold▪ I cannot go beyond the word of the Lord to do leſſe or more? Did this ſorcerer (I ſay) whoſe teeth watered and fingers itched after Balacks ſiluer and gold, ſo ſpeake, and ſhall not all Chriſtians ſpeake the ſame, and acknowledge the word ſo perfect in eueryevery reſpect, that nothing is to be done, leſſe or more then the word warranteth? This word eſpecially being now eueryevery way ſo perfect as it is, and as we ſhall againe in this treatiſe hauehave occaſion to ſhew it to be? Is it not further ſaid, that theſe Ioh. 20. 31.things are written to make vsus beleeue that Ieſus Chriſt is the Sonne of God, and that beleeuing we might hauehave life through his name? If by thoſe things that are written we may hauehave faith whereby to hauehave eternall life, what would we more? or what need we more? Many things were ſpoken and done, the which particularly are not written: yet this is enough, that thoſe things that are written, are ſufficient for faith and eternall life.
To charge the written word with want of any thing neceſſarie to ſaluation, either to be beleeued or to be obeyed by any particular perſons or by whole Churches, is to charge God either with inſufficiencie and inabilitie to inſpire the writers of the word withall, or with want of will ſo to do; or at leaſt to impute vnfaithfulneſſe and negligence vntounto the ſaid writers. Either of the two former is blaſphemous. For no inſufficiencie can be layedRom. 16. 27. vponupon God, becauſe he is moſt wiſe and onelyonly wiſe; yea, he1. Tim. 1. 17. Iude. 25. is ſo wiſe that he hath confounded and daily doth conſound the wiſedome of the wiſe, and bringeth to nothing the vnderſtanding 1. Cor. 1. 19. 20.of the prudent, and maketh fooliſh the wiſedome of the world. Euen the fooliſhneſſe of God is wiſer then men, &c. ver. 25.Yea, ſuch is the wiſedome of God in his word, that as the Apoſtle accounteth them fooles that do not vnderſtandEpheſ. 1. 17. it▪ ſo the Prophet denieth them that were accounted the great wiſe men of Iuda, to hauehave any wiſedome in them,Ier. 8. 9. becauſe they had reiected the law of the Lord. To denie God to be willing, is directly contrary to the Apoſtle, that from God hath ſaid, that God will hauehave all men (that is, all1. Tim. 2. 4. ſorts of men) to be ſaued, and come to the knowledge of the truth.
Touching the third point, of vnfaithfulneſſe of the writers, it cannot ſtand without impeachment to God and Chriſt Ieſus▪ by whom they were appointed to write. And doth not Paul ſay, that Chriſt had accounted him faithfull? 1. Tim. 1. 1….Were not the reſt faithfull as well as Paul? What a weakning of the faith of the elect is this, to ſay that the Prophets and Apoſtles were vnfaithfull, that in reſpect of their doctrine are called the foundation of the Church?Epheſ. 1. 20.
Here before I come to the vſe of this doctrine, let me inſert ſomething touching the word foreign ſeruice, about the which the Papiſts in eueryevery place where it is vſed, make a kind of tumult, diſtinguiſhing it from foreign: aſcribing the former as proper onelyonly to God; and ſaying that the other is to be communicated, to Angels, to Saints, to Images, &c. But this diſtinction is both new, and alſo vaine or idle. It is new, becauſe it was firſt made by Auguſtine, who was no great Grecian, neither is conſtant in the ſaid diſtinction, but ſhuffleth therein, and acknowledgeth theQu. 94. in Exo. 23. vponupon theſe words, If t…on ſhalt ſerue any other gods. word foreign to be du to God as he is our Lord; & foreign as he is our God. But alas it is magis accutum quàm ſanum, more accute then ſound. It is a meere quirk, not beſeeming ſo graue a Father. The point it ſelfe is not a point of a pennie a dozen. For the verbe foreign is indifferently appliedMat▪ 6. 24. to God and Mammon. And Paul▪ Iames and Peter in theLuk. 16. 13. Tit. 1. 1. Ro. 1. 1. Phil. 1. 1. Iam. 1. 1. 2. Pet. 1. 1. inſcription of their Epiſtles do call themſelues foreign ▪ ſeruants of God and Chriſt Ieſus. So the Apoſtle ſaith, The ſeruāt of the Lord muſt not contend; vſing the ſame word foreign.
He vſeth the verbe alſo deriued from the nowne ſpeakingRom. 7. 6. Act. 7. 42. of ſeruing in newneſſe of the ſpirit, not in the oldneſſe of the letter. The verbe alſo foreign is vſed by Steuen, ſpeaking of Gods giuing vp the Iſraelites to worſhip the hoaſt of heauen. If the verbe alſo foreign, which they contend to be proper to God, be deriued (as ſome ſay) of the particle foreign in compoſition ſignifying intenſion, and foreign, ſignifying to tremble, it doth moſt properly belong to the ſeruants of men, that do all they do in feare and trembling,Luk. 1. 74. rather then in louelove cheerfully; as we are to ſerue the Lord without feare, that is, without any ſuch ſeruile and ſlauiſh feare: though we are alſo to ſerue him with ſuch feare Pſal. 2. 11. 2. Cor. 7. 1. 1. Pet. 1. 17.and trembling as is oppoſed to ſecuritie, and which may keepe vsus from preſumptuous ſins, & wherby we may ſerue him with reuerence beſeeming his high Maieſtie.
Now whereas the Papiſts ſay, that foreign is indifferently attributed to Angels, Saints and Images, this alſo they ſpeake beſides the booke, and without the booke. For, let them ſhew any one place from the beginning of Geneſis to the end of the Reuelation, where it is attributed to Angels or Saints (except they meane Saints liuing,) much leſſe can they …hew it euer to hauehave bin giuen to images. The Angels indeed and we are called Fellow-ſeruants; but onelyonly to God, not one to another: yea, the Angels by another word are called our ſeruants, and are ſaid to be ſent forth to the miniſterie (or ſeruice) of them that ſhall be Heb. 1. 14.heires of ſaluation. We are neuer called ſuch ſeruants to Angels. Herein is the pre-eminence of elect men aboue elect Angels: becauſe men are ſaid to be members of Chriſt, and are made one with Chriſt; ſo is it not ſaid of Angels; neither can it be ſaid ſo of them▪ becauſe it is ſaid that he tooke not the nature of Angels The Angels thereforeHeb. …. 16. cannot be ſaid to be the members of Chriſt, as …le… men called and ſanctified are.
Thus much obiter and by the way, for anſwer to the Papiſts wrangling and brangling about the word here tranſlated ſeruice.
To returne therefore to the perfection of the word,The vſe of the former doctrine and to the argument here of the Apoſtle for confirmation of the former exhortation, from the authoritie of the word, the vſe of the doctrine before proued, is two▪fold: firſt, concerning ſuch as are already the children of God: ſecondly, concerning them that are not, but are enemiesThe firſt vſe concerning Gods children, viz. direction. to this doctrine. Touching the former ſort, firſt, it ſerueth for their direction and inſtruction, euen alwayes to teach them to hauehave recourſe vntounto this word, and to do all that they do according thereunto, not at all ſwaruing from it: as Dauid made Gods teſtimonies his counſellers, for himſelf,Pſal. 119. 24. for his kingdome, for peace, for warre, in proſperitie, in aduerſitie; ſo let vsus do. They are able to make vsus wiſe, not only to ſaluatiō, but alſo generall for all affaires of this life,2. Tim. 3. 15. touching our ſelues, touching ours, touching other. They can make vsus wiſer then our enemies, then our teachers, then Pſal. 119. 98. 99. 100. Ier. 8. 9. Epheſ. 5. …7.our ancients. We hauehave before heard from the Prophet and from the Apoſtle, that they that reiect them can hauehave no wiſedome in them; and that they vnderſtand not what the will of the Lord is (no where to be had but in the word) are no better then fooles or mad men, as the word of the Apoſtle importeth. Certainly the wiſedome of the word is the beſt policie for the vpholding of kingdomes. When Saul tranſgreſſed the word in ſparing Agag, did he not concerning himſelfe and his poſteritie, ouerthrow his kingdome? When Dauid did but number the people, Quantam Deus ſtragem fecit? how great a ſlaughter did God make? Oh therefore that all men, great and ſmall, would in all things and alwayes conſult with this word, and lay it beforeDeut. 17. 19. Ioſua. 1. 7. them in all affaires they deale with, for themſelues and other, to obſerue and doe according to all things therein, and not ſuffer it to depart from them. The greater any are, the more need they hauehave of reſpect thereunto, duplicate page duplicate page duplicate page duplicate page that ſo they may hauehave the better aſſurance of proſpering whitherſoeuer they go, and in whatſoeuer they take in hand: and that the Lord may be with them, whiles they are ſo with him, and may be found of him, whiles they ſo ſeeke 2. Chron. 15. 2.him in his word, no where elſe to be found: leſt otherwiſe they forſaking him (in forſaking his word) be alſo forſaken of him. Was it not ſo with Saul? was it not ſo with Ioaſh? 1. Sam. 28. 16. 2. Chron. 24. 20▪ 1. Kin. 11. 14. 26was it not ſo for a long time with Salomon himſelfe? againſt whom the Lord firſt ſtirred vp Hadad the Edomite; and afterward Ieroboam the ſonne of Nebat, to whom immediatly after Salomons death the Lord gaue ten parts of Salomons kingdome, neuer reſtoring the ſame againe to1. Kin. 12. 20. Salomons poſt…ritie.
Let all men therefore feare the neglect of the word of God. Let all that would dedicate themſelues to God a ſacrifice liuing▪ holy and well pleaſing, attend vntounto the word which God hath giuen for direction in that behalfe. As any man deſireth to be well pleaſing to God, ſo let him apply himſelfe to the ſtudie and knowledge of the word. It is impoſſible to pleaſe God without the knowledge of his word, wherein he hath reuealed his will and pleaſure, what is good and acceptable vntounto him, what is euill and diſpleaſing in his eyes. Therefore the Apoſtle hauing exhorted Timothy, that prayers, ſupplications and interceſſions ſhould be made vntounto God for all men, eſpecially for Kings, &c. confirmeth his ſaid exhortation by this argument from an adiunct of ſo doing, namely, that it was good and acceptable 1. Tim. 2. 3. 4.vntounto God; prouing this in the words following, and ſaying, who will hauehave all men to be ſaued, and come to the knowledge of his truth; thereby noting that it is not poſſible for any man to do that which is good and acceptable to God, without the knowledge of the truth. Alas therefore, that ſo many ſhould neglect knowledge, and with the Papiſts thinke ignorance to be the mother of deuotion.The 2. vſe of the former doctrine concerning Gods childr…n▪ viz. conſolation.
Beſides, the former vſe of the former doctrine for inſtruction and direction of the children of God, there is great conſolation and comfort for them, that God hath giuen them ſuch a word as wanteth nothing, and out of which they need not to ſeeke for any thing, but wherein they may hauehave all that heart can deſire to make them ſuch a ſacrifice: yea, this word hath abundant conſolation againſt all kinds of afflictions, againſt enemies at home, againſt enemies abroad, againſt ſickneſſe of what ſort ſoeuer, againſt pouertie, againſt reproches, ignominies, ſlanders and diſgraces in the world; againſt impriſoments in our owne country, againſt baniſhments into other, yea from the houſe of God; againſt famines, againſt oppreſſions, againſt the outrages of open enemies, againſt the ſecret hatred of pretended friends and kinſmen, and brethren by nature. All the premiſes are manifeſt by the examples of Abraham, Iſaac, Iacob, Ioſeph, the Iſraelites after the death of Ioſeph and of Pharaoh that firſt aduanced him, of Iob, of Naomi and Ruth, of Eliah, Michaiah, Ieremiah, Daniel, and other Prophets; yea of Dauid, firſt a Prophet, and then a King, both a Prophet and a King: of our Sauiour eſpecially, and of his Apoſtles. I doe but name theſe examples, becauſe thus to name them is ſufficient to leade men to the conſideration of other the like mentioned in holy Scripture. Thus much for the vſes of the former doctrine, concerning ſuch as are already the children of God.
Concerning other, it ſerueth firſt to reproue the PapiſtsThe 2. vſe of the …ormer doctrine concerning them that are not the children of God. that ſtriue and contend ſo much for their traditions and vnwritten verities, equalling the ſame with the written word of God; though directly contrary thereunto, and that in materiall points: ſuch is their inuocation of Saints, their worſhipping of images, their going of pilgrimage, their whipping and ſcourging themſelues, after the example of Baals Prophets before ſpoken of, their worſhip of the croſſe and the ſigne thereof, euen with the very ſame worſhip that is due to Chriſt Ieſus himſelfe; their tranſubſtantiation eſpecially, and their Maſſe, with all their abominable adoration and idolatry belonging thereunto, and grounded thereon: their aduancement of their Pope aboue all Princes, giuing him authoritie to make & depoſe them, and to diſcharge all ſubiects of their allegiance, at his pleaſure: of the like ſort are their manifold holydayes, and faſting dayes, more then all the dayes of the yeare beſides: ſo likewiſe abſtinence from mariage for their Clergie altogether, giuing them leaue for all y• to hauehave their whores; and for all other for almoſt for halfe the yeare, without mony licenſes from them. And all theſe or the moſt part of theſe they vrge as parts of Gods worſhip, hauing no other ground for them then their owne traditions, andMark. 7. 9. by them making voide and reiecting the commandements of God, that they and other may keepe their owne traditions, and making the word of God of none effect.
Touching all theſe things, foraſmuch as it cannot be ſaid of them that they are the ſeruice of the word, as here the Apoſtle ſpeaketh; let not vsus account them as well pleaſing vntounto him, but as odious and deteſtable in his ſight, and let vsus crie, Foh, & ſtop our noſes againſt them, as lothſome ſauour vntounto vsus: yea, as the Lord ſpeaketh in one of the premiſed particulars, let vsus caſt them away as a Iſay. 30. 22.monſtruous cloth, and ſay vntounto them, Get ye hence.
As the foreſaid doctrine ſerueth for reprehenſion ofAſecond vſe of the former doctrine viz. reprehenſion of ſome amongſt vsus. 2. Theſ. 2. 15. thoſe archenemies of God and his truth, as alſo of the ſaluation of all men (as Paul ſpeaketh of the Iewes,) ſo it ſerueth for rebuke of ſome among our ſelues, that making a ſcoffe of all goodneſſe, do deride men for being too ſtrict and nice, becauſe they make conſcience of their words and actions according to this word, calling them by the names of Puritans, Preciſians, and I know not what; in the meane time accounting them for the beſt men that wil ſweare fearfully, drinke luſtily, ſwagger riotouſly, &c. Alas that there ſhould be ſuch amongſt vsus, making ſo light account of the word of God, eſpecially after ſo long time preaching thereof, graced likewiſe with ſo many other great mercies of God, before ſpoken of. It is fearfull, it isDeut. 5. 32. 17. 11. 28. 14. Ioſ. 1. 7. &. 23. 6 fearfull, that God hauing ſo often commanded vsus, and ſo ſtreightly charged vsus not to turne to the right hand, or to the left hand, there ſhould be any, eſpecially ſo many to ſcorne them that make conſcience of ſo doing, and of liuing as neare as they can according to the word. This ſhall ſuffice to hauehave ſpoken of theſe words as they are a confirmation of the former whole exhortation.
Now it followeth to ſpeake of them as they are an amplificationThe word is that meanes whereby we are to be made liuing, holy, acceptable. from the meanes of the former three adiuncts of this ſacrifice here commanded, viz▪ liuing, holy, well pleaſing.
Touching the firſt adiunct therefore liuing, it is manifeſt that the word is that meanes of God whereby we are made liuing, for therefore is the word called by this our Apoſtle the word of life. The Prouerbs alſo of Salomon hath manyPhil. 2 16. Pro. 3. 18. ver. 22. Pro 3. 22. chap. 4. 22. chap. 6. 23. chap. 10. 11. ver. 17. chap. 15. 4. ſentences to that purpoſe, as that Wiſedome is a tree of life to them that lay hold of her: that ſhe is life to the ſoule. Doth not Salomon alſo exhort his ſonne to attend vntounto his words, &c. becauſe they are life vntounto them that find them. And againe that the very reproofes of inſtruction are the way of life. And, The mouth of the righteous is a well of life: and that he is in the way of life that keepeth inſtruction. And againe, An wholeſome tongue is a tree of life. To omit many other the like; it is alſo ſaid by Dauid, that the law of the Pſal 19. 7.Lord conuerteth the ſoule▪ What is it to conuert the ſoule, but to giuegive life to the ſoule before dead? Peter alſo for himſelfe and for all the reſt of the Apoſtles, ſaith to our Sauiour,Ioh. 6. 68. Iam. 1. 18. that he had the words of eternall life. Iames alſo maketh the word of truth the meanes of our regeneration, which is the beginning of our ſpiritual life. The like doth the Apoſtle Peter. For the ſame cauſe our Sauiour raiſed1. Pet. 1. 23. vp Iairus his daughter & Lazarus by ſpeaking vntounto them (as before we heard) that could hauehave raiſed them vp by his ſecret power, that thereby he might commend his word to be word of eternall life.
That the word is alſo the meanes of our holineſſe, our Sauiour ſheweth, Now are ye cleane through the words that I Ioh. 15. 3.hauehave ſpoken vntounto you. To be cleane, pure or holy are all one. The ſame is taught by our Sauiours prayer, Sanctifie them Ioh. 17. 17.with thy truth, thy word is truth. Paul ſaith, that our Sauiour gaue himſelfe for the Church, to ſanctifie and cleanſe it with Epheſ. 5. 26.the waſhing of water by the word. Peter likewiſe teſtifieth1. Pet. 1. 22. the ſame, ſaying, that our ſoules are purified by obeying (or hearing) of the truth.
As euill words corrupt good manners, ſo the good word1 Cor. 15. 33. of God cannot but make mens manners good, that are appointed to life. That ſome remaine ſtill dead and filthy, that daily heare the word, it is either becauſe they belong not to life, or becauſe the houre of their calling and opening of their hearts, as the heart of Lydia was opened, isAct. 16. 14. Gal. 4▪ 4. not yet come. As there was a fulneſſe of time for Chriſt to come into the world, ſo the Lord hath his fulneſſe of time likewiſe for ſending his Son into the hearts of men. How excellently ſoeuer alſo y• word be preached, except1. Cor. 3. 9. God do work with the preaching thereof, it cannot effect any thing. That which the Prophet ſaith, that except the Pſal. 127. 1.Lord build the houſe, they labour in vaine that build it▪ &c. is not onelyonly to be vnderſtood of our labours and endeuours for this life, but moſt of all of building men vp as liuing ſtones to be an holy temple of God himſelfe. Hence it is that not onelyonly the Sermons of the Apoſtles, but alſo of Chriſt himſelfe, did not onelyonly not worke holineſſe, but a ſo through the corruption of the hearers, and for their former ſinnes, did more and more ſtrike them with blindnesMat. 13. 14. and hardnes of heart, to their further deſtruction and condemnation.
As the word is the meanes to reuiue and to ſanctifie, ſo that it is alſo to make vsus well pleaſing to God, hath bin ſhewed before. And how can it be otherwiſe, ſith we can no longer pleaſe him then we containe our ſelues within the limits thereof, and performe the duties of faith and obedience therein contained? If we paſſe the bounds1. Kin. 2. 36. thereof, and do contrary thereunto, then as Shimei by Salomon confined to Ieruſalem vponupon paine of death, paſſing notwithſtanding his ſaid bounds, and going ouer the brooke Kidron three yeares after to fetch his two runaway ſeruants from Gath, did thereby ſo prouoke Salomons indignation againſt him, that it coſt him his life: ſo we paſſing the bounds of Gods word, and doing contrary to the will and pleaſure of God therein reuealed (though obſeruedEzechil. 18. 24. for ſome good while) ſhall moſt iuſtly incurre the iuſt diſpleaſure of God, and purchaſe to our ſelues euerlaſting condemnation.
What is the vſe of the former doctrine? That as we deſireThe vſe. life, to be holy & wel pleaſing to God, ſo we regard ye word, heare the word with all due reuerence, attention & humilitie; yea, ſtudie alſo and meditate of it, conferring thereof with other, not for diſputation or contention, butPſal. 119 18. for our further learning and obedience, praying God likewiſe to open our eyes that we may behold the wondrous ver. 33.things of his law: to teach vsus the way of his ſtatutes, for keeping thereof to the end: to incline likewiſe our hearts vntounto his ver. 3….teſtimonies; and neither to couetouſneſſe the greateſt impedimentCol. 3. 5. 1. Tim. 6. 10. of all other vntounto godlineſſe, as being idolatrie and the roote of all euill; neither to any other vanitie. Sweete and precious is our naturall life, much better then riches and glorie, as the which are but in the left hand of wiſedom, Pro. 3. 16.whereas length of dayes is in her right hand: and the which our Sauiour preferreth before all things, euen neceſſarilyMat. 6. 25. pertaining to life. How ſweet therefore and precious ought the life before mentioned to be? The ſame is to be ſaid of holineſſe, Gods owne robe, and yet vouchſafed to vsus as a Liuerie, whereby we may be knowne to be his ſeruants:Iſay. 6. 3. well to pleaſe God, oh how pleaſant a thing is it? It bringeth that peace of conſcience that paſſeth all vnderſtanding.Phil. 4. 7. As an euill conſcience accuſing men of their diſpleaſing of God, is an hell vponupon earth, and a continuall gnawing worme that ſhall neuer die; ſo a good conſcienceIſay. 66. 24. 1. Pet. 1. 8. Pro. 15. 15. is an heauen vponupon earth, accompanied with ioyes vnſpeakable and glorious. Therefore it is called a continuall feaſt. A feaſt, and a feaſt without end, far paſſing the royall feaſt of Ahaſhuerus; for though therein he ſhewed the riches of Eſter. 1. 3. 4. &chis glorious kingdome, and the honour of his excellent maieſti…; yet that feaſt was but of the bodie, this is of the ſoule; that was but for an hundred and foureſcore dayes (an whole halfe yeare within three dayes,) this feaſt is an euerlaſting feaſt, laſting vntounto and in the life to come. And yet alſo all the feaſt of a good conſcience here, is but as it were a drinking or breakfaſt to ſtay our ſtomacks till the life to come and the Supper of the Lambe and of the great God, and tillReu. 19. 9. 17. Mat. 22. 2. the mariage of the great Kings Sonne. All theſe things conſidered, how ought we to eſteem of the word? how ought we to meditate and conferre of the word, to louelove it and to delight in it? How ought we to pray for the knowledge of it, and obedience vntounto it, the ſame being the meanes of all the former? The ſame is to be ſaid touching all that belong vntounto vsus, wiues, children and ſeruants, whom we would hauehave to be ſuch ſacrifices, liuing, holy, and well pleaſing to God. But hauing ſpoken enough before to induce vsus to the due regard hereof, I will forbeare all further ſpeeches thereof in this place.
This word of God in the former reſpects is often called by the name of the bare word, for the excellencie of it aboue all words; no other word or words whatſoeuer being to be compared thereunto, neither able ſo to quicken and ſanctifie vsus, and to make vsus pleaſing to God, but this. Therefore here I might take occaſion to ſpeake again of ye honour and other duties that are to be performed to the Miniſters and Meſſengers of the ſaid word: but I ſhall hauehave yet another occaſion to ſpeake thereof; and therfore I will reſerue it till then.
Thus much therefore of this fourth and laſt adiunct of the foreſaid ſacrifice of our ſelues, both as it is a diſtinct adiunct from the former three, and alſo as it is a reaſon of the whole exhortation for preſenting our ſelues a ſacrifice liuing, holy and well pleaſing to God; and likewiſe as it is the meanes whereby we are made ſo liuing, holy and welpleaſing vntounto him.