The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 2
CHAP. II.
Wherein the two verſes read are Logically aualyſed; and the two firſt arguments prefixed to the maine exhortation, from the words I beſeech, and brethren, are alſo handled.
NOw followeth the words before taken out of the beginning of this twelfth Chapter. Touching this Chapter therefore, this is the Apoſtles method therein.
Firſt, he exhorteth all men generally to a life beſeeming the former doctrine, in the fiue firſt verſes.
Secondly, he commendeth ſome particular duties, belonging.
ſpecially to Eccleſiaſticall perſons, in verſ. 6, 7, 8.
generally belonging to all men, verſ. 9. to the end of the Chapter.
The generall exhortation is expreſt, and propounded in theſe words, Preſent your bodies a ſacrifice to God.
The which ſo propounded, is preſſed, and guarded by
Three arguments before:
One after.
Two of the former arguments are taken from the maner of exhorting,
1. in the verbe, I beſeech.
2. in the adiunct of the Romanes, Brethren.
The third fore-argument is taken from that that might and ought to moue them to preſent their bodies a ſacrifice to God, viz. the mercies of God. Then the Apoſtle deſcribing this ſacrifice by three adiuncts thereof, liuing, holy, acceptable; and amplifying the third by the ſubiect or perſon to whom it muſt be acceptable, addeth the after argument for confirmation of the former exhortation. This argument is taken from a fourth adiunct of the ſacrifice, as the words your reaſonable ſeruice: the which what they meane; and how they ſerue for confirmation of the exhortation, we ſhall heare when we come vntounto them. This is the ſumme and anatomie of the firſt verſe.
In the ſecond verſe he amplifieth
Firſt, the maine exhortation, by remouing one ſpeciall hindrance thereof, as by an argument from a diuers thing or a contrary.
Secondly, the ſame diuers or contrary thing by another contrary, amplified by the meanes and by the end.
The ſpeciall hindrance of the former, containe exhortation, in theſe word, And be not conformed vntounto this world.
The contrary thereof is to be transformed: whereof the meanes is by the renewing of the mind: and the end hereof is to proue the will of God.
This will of God is deſcribed by three adiuncts, good, acceptable, perfect.
This is the ſumme and anatomie of the ſecond verſe. And ſo ye hauehave the Synopſis or abridgement of all that ſhall be ſpoken of this theame of The Chriſtians ſacrifice, in this treatiſe.
Now to returne and to follow the Apoſtle ſtep by ſtep, and word by word, without changing his owne method;I beſeech. and to begin with his firſt argument prefixed, from the maner of his exhortation. The word tranſlated I beſeech, 2. Tim. 4. 2. Tit. 2. 15. Heb. 3. 17. and 10. 25.ſignifieth alſo to exhort, and is commonly ſo tranſlated in the places noted in the margin, and after elſe-where.
Touching this word, let vsus note and obſerue that the Prophets immediatly ſent from God, neuer vſed it, but alwayes ſpake more imperatiuely and commandly. So our Sauiour neuer vſed it immediatly, but is alwayes ſaid to hauehave ſpoken as hauing power and authoritie. I ſay, thatMath. 7. 29. Mark. 1. 22. Luk. 4. 32. our Sauiour neuer vſed it immediatly, and ſpeaking in his owne perſon, becauſe mediatly ſpeaking in the Apoſtles he did vſe it. For Paul ſaith in the perſon of himſelfe and2. Cor. 13. 3. 2. Cor. 5. 20. of Timothy, We are Ambaſſadours for Chriſt, as though God did beſeech you by vsus, we pray you in Chriſts ſtead, &c. VVhy Chriſt himſelfe immediatly vſed it not, the reaſon is plaine, becauſe he was the Lord and Maiſter himſelfe: why the Prophets did not ſo ſpeake, I cannot well determine, except it were becauſe they were ſent to the Lords owne people by ſpeciall couenant before, that had obſtinately and rebelliouſly violated the ſaid couenant, and were become rebellious ſtiffe-necked, and vncircumciſed in Acts 7. 52.heart, though circumciſed in bodie. The Apoſtles do vſe it, becauſe for the moſt part they ſpake to the Gentiles,Epheſ. 2. 12. before ſtrangers from the couenant; by ſuch milde ſpeaking the better to allure them vntounto, or encourage them in the faith; or vntounto the Iewes that began to relent of their obſtinacie, and to incline their eares to the Goſpell.
Now touching this place, the Apoſtle had power (as he writeth to Philemon) to hauehave commanded or charged theſe Romanes to doe that which here he requireth of them, and yet for loues ſake (as he ſaith further to Philemon)Philemon 8. he did beſeech or exhort them. For Paul in the ſame place to Philemon, vſeth the ſame word in the originall, that he doth here and in the former places. This he doth in his louelove, meekneſſe and mildneſſe, the more to perſwade them, and to winne their louelove; the which to do he beſeecheth them rather, then (as he might) commandeth them.
But here we are not altogether to paſſe by that that Thomas a Watering (I meane Thomas Aquinas) noteth vponupon this place, namely, that he beſeecheth them, firſt to teſt…fieTho. Aquinas in Rom. 12. 1. his humilite, as Prou. 18. 23. The poore vſeth intreaties, but the rich anſwereth roughly. Secondly, that he might the more of his louelove moue them by intreating thē, as Paul did Philemon and the Galatians. Thirdly, for reuerence ofPhilem. 8. Gal. 6. 1. 1. Tim. 5. 1. the Romanes, as Paul admoniſheth Timothy, not to rebuke an Elder, but to intreate him as a father. Here, in medio conſiſt it virtus: the middle of theſe three is the beſt. For although by ſo intreating them, Paul did ſhew his humility; yet that he did it as the poore creepeth and croucheth to the ſurly rich man, is not to be yeelded. Touching the third, that Paul did ſo intreate the Romanes as he would hauehave Timothy to intreate Elders as fathers, this likewiſe is not to be granted, becauſe Paul was many wayes ſuperiour, no wayes inferiour to theſe beleeuing Romanes. The ſecond is that I hauehave before noted, yet the place to the Galatians is not fitly applied, becauſe we reade not theſe Romanes to hauehave bin ouertaken with ſuch a fault, as whereof the Apoſtle writeth to the Galatians. Notwithſtanding theſe word of Thomas Aquinas being a Papiſt, do argue a more modeſt ſpirit in him, then is to be found in the Papiſts of our time.
To returne, as Paul in his louelove here beſeecheth theſe Romanes, ſo do the other Apoſtles the like. For proofe whereof I need alledge no places, the thing is ſo common. And this teacheth all Miniſters of the word ſo to do alſo with thoſe with whom they think by ſuch meanes they may preuaile. For the ſeruant of God (that is, the man of God, and Miniſter of God, in place of ſpeaciall ſeruice vntounto God) muſt not ſtriue, but be gentle vntounto all men, apt 2. Tim. 2. 24. and 3. 17.to teach, patient, in meekneſſe inſtructing thoſe that oppoſe themſelues, if God peraduenture (or at any time) will giuegive them repentance to the acknowledging of the truth: that is, to trie if God will giuegive them repentance. As all men muſt hauehave that wiſedome that is from aboue, peaceable and gentle: Iam. 3. 17.ſo eſpecially the Miniſters of the Goſpell muſt be endued with it, that ſo their words may the better be as goades and as nailes, faſtened by the maiſters of the aſſemblies, giuen from Eccles 12. 11.one Shepheard.
Notwithſtanding, as before we heard that Paul ſaid, he had power to command Philemon; ſo all the Miniſters of the Goſpell hauehave the like power to reproue and rebuke with 2. Tim. 4. 2. Tit. 2. 15.all authoritie, as being themſelues commanded ſo to do. Yea, in that place 2. …im. 4. 2. the word tranſlated to rebuke, ſometime ſignifieth to chide or rate; as when it is ſaid, that Chriſt rebuked the windes, the ſame word is vſed. So alſo when he rebubed the Diuell in the child. The ſameMath. 8. 26. Mark. 4. 37. Luk. 8. 34. Mark. 9. 25. Luk. 4. 35. 41. word is alſo vſed when he rebuked the Diuels in another poſſeſſed with them. Notwithſtanding this is not to be done but vponupon vrgent neceſſitie, and then alſo in great diſcretion and wiſedome, with good reſpect of perſons, of the qualitie of the ſinne, of place, and of the time. I could confirme this by diuers arguments, and illuſtrate it by diuers examples, of Prophets, Iohn the Baptiſt, our Sauiour, the Apoſtles, diuers ordinary Miniſters that feared not in godly maner, ſharply, roundly and worthily ſo to rebuke Kings of Iuda and Iſrael, and other Kings and Emperours; yea not onelyonly thoſe that were wicked, but ſome alſo that were good, as occaſion by their ſinnes required. And ſurely feare and cowardlineſſe in ſparing reprehenſions where they are neceſſary, is ſometimes the betraying of Gods truth the bane of Princes, and the ruine of whole kingdomes. But this ſhall ſuffice for the firſt prefixed argument from the maner of Pauls exhortation in the word, I beſeech.
The illatiue word Therefore, hath relation not onelyonly to the 32 verſe of the eleuenth Chapter, God hath concluded them all in vnbeleefe, that he might hauehave merciemercy on all, but alſo to all the doctrine of the Apoſtle before in part recapitulated; and it is to be ioyned with his mention afterwards of the mercies of God, whereby he doth thus beſeech them.
Now touching the word Brethren, he doth not giuegive itBrethren. them as he did before to the Iewes, for he calleth themRom. 9. 3. his brethren and kinſmen according to the fleſh; but theſe being by nature of another nation, and heathen, he callethRom. 8. 15. Gal. 4. 7. brethren according to the Spirit of adoption, whereby they were with him the children of God, and heires of the kingdome of heauen, which is a farre greater and more honorable brotherhood and kindred then to be brethren or kinſmen to the greateſt Kings and Emperours in the world.Math. 12. 49. Luk. 11. 28.
This title of brethren being eueryevery where in all the Epiſtles ſo frequent, I need not to ſtand vponupon it, as ſome perhaps would do. OnelyOnly thus much, that it is a word teſtifying louelove and humilitie, not proceeding ex more, ſed examore, not of cuſtome, but of louelove; not vſed to fill vp the ſentence, and to make the phraſe and ſtile the fuller and ſmoother, and the more delightſome to the outward eare, but coming from humilitie, and ſeruing to the furtherance of Gods ſacred truth and veritie. As the wicked do ſpue and caſt out bitter words, railings and reuilingsMath. 12. 34, 35. from the abundance of wrath, hatred and malice in their hearts; ſo did the Apoſtles, and ſo ought all good Miniſters to ſend forth ſuch amiable and kind words from that abundance of vnfained louelove in their hearts. Neither is there any repugnance betwixt this word and babes and children, &c. For in Chriſtianitie, the ſame perſons may be fathers and brothers, and children to the ſame, though they cannot be ſo in fleſh and blood. Both theſe words, I beſeech and brethren, are the more in Paul, in reſpect of his high calling aboue all ſorts of Miniſters in theſe dayes, and in reſpect likewiſe of his great and admirable graces.
Touching this word alſo brethren, it ſheweth the Apoſtle Vſe 1 the reprehenſion of the Pope.eſteemed them not as ſeruants, but as his brethren in Chriſt, the pride of Antichriſt and of all his Prelats, that exerciſe Lordly authoritie ouer all the Lords heritage, yea ouer all the Lords Miniſters, though of greater graces then themſelues, vſing them as ſeruants and as ſlaues; directly contrary to his command, whoſe ſucceſſors they1. Pet. 5. 3. boaſt themſelues to be. Yea though the Pope call himſelfe Seruus ſeruorum, Seruant of ſeruants, yet he neuer ſheweth himſelfe ſo to be, no not to any Princes or Emperours: but as cleane contrary to himſelfe, moſt blaſphe…ouſly he anogateth the prerogatiue title of Chriſt Ieſus, ſtyling himſelfe King of Kings, and Lord of Lords: (Oh…euela. 17. 14. and 19. 16. what Chriſtian heart can endure ſuch blaſphemies? eſpecially how ſtrange is it, that Chriſtian Princes hauehave ſo long endured it, and yet do endure it?) So he dealeth and carrieth himſelfe accordingly towards Princes, Kings and Emperours, and towards all other, not onelyonly putting their necks vnderunder his girdle, but trampling with his foule feete vponupon their ſacred heads, yea vponupon the ſoules of ſo many as ſubiect themſelues vntounto him, and whom the Lord in his iuſt iudgement leaueth to themſelues, and giueth them ouer to beleeue lies, becauſe they receiued not the louelove 2. Theſſ. 2. 10.of the truth that they might be ſaued.
As this ſerueth for reprehenſion of the Pope and all his,2. Vſe for inſtruction. ſo it teacheth all Miniſters by the like louelove to draw their people to better louelove of the word, and of ſuch exhortations as from the word and vponupon the word they make vntounto1. Pet 2. 5. them; whereby the better to build them vp as liuing ſtones, and to make them a ſpirituall houſe for the Lord himſelfe to dwell in. Yea, their very reprehenſions ſhould come from ſuch louelove, that they may be the better regarded, andPſal. 141 5. accepted as kindneſſe, and as precious oile that ſhall not breake their head. Therefore the Apoſtle prefixeth this word brethren, not onelyonly before ſuch exhortations as this is, but alſo before his reprehenſions. VVhen he could reproue the Corinthians for not profiting by the word as1. Cor. 3. 1. they might and ſhould hauehave done, doth he not begin his reprehenſion with the ſame word? Doth he not the like in his rebuke of them for their confuſion and diſorder in their publike meetings, eueryevery one of them hauing his Pſalme 1. Cor. 14. 1.his doctrine, his tongue, his reuelation, his interpretation by himſelfe? Yea, doth he not with the ſame word enter into his reproofe of them for their too eaſie hearkning to them that had denied the great article of our faith, concerning1. Cor. 15. 1. the reſurrection from the dead? The ſame may be ſaid of many other the like reprehenſions made in louelove. Yea, the Lord will hauehave all reprehenſions of one another, to proceed from the ſame roote; accounting them to hate their brethren in their heart (whatſoeuer they pretendLeuit. 19. 17. outwardly) that do not rebuke him. Oh that this were ſeriouſly conſidered and diligently practiſed.
But to adde a little more touching this title brethren; it may be demanded, whether all that profeſſe themſelues Chriſtians are to be accounted brethren? I anſwer, yea, till they bewray the contrary. For louelove thinketh no euill, 1. Cor 13. 5. Gal. 2 4. 2. Cor. 11. 26.without ſome apparent cauſe. Notwithſtanding, ſome are falſly ſo called, and therefore termed by the Apoſtle falſe brethren. Yea, as one ſaith, Multae ſunt foris oues, multi ſunt intus lupi: There are many ſheepe without the Church, and many wolues within: ſo there be few viſible Churches (or rather none) wherein there are not ſome vnworthy altogether of the name of brethren. VVhen our Sauiour commanded his Diſciples not to giuegive that which was holy vntounto dogs, neither to caſt their pearles before ſwine; doth heMath. 7. 6. not meane that euen amongſt the Iewes that were the onelyonly viſible Church and children of God, there were ſome ſuch ſwine and dogs? Yea that apparently were ſuch: otherwiſe that precept needed not. For he forbad his DiſciplesMath. 10. 5. Prou. 9. 7. 8. all preaching as then to the Gentiles. Is not this further euident by Salomons commandement againſt rebuke of ſcorners? VVere there not alſo dogs amongſtPhil. 3. 2. the Philippians? yea ſome that openly oppugne the truth, and ſcorne and ſcoffe at Profeſſors, Miniſters, and all admonitions and reproofes; are worſe then thoſe dogs and ſwine that Peter ſpeaketh of, becauſe they neuer vomited2. Pet. 2. 22. vp their euill, neither euer hauehave bin waſhed from their mire, and yet proudly and impudently come daily to the word and Supper of the Lord, remaining ſtill in their euill.
But may a Miniſter, ſpeaking generally to an auditorie, wherein he knoweth and ſeeth ſuch, call them by the name of Brethren? VVhat elſe; though there be but a few true brethren knowne: as, for the preſence of a few honorable or wor…hip…ull perſons, he may ſay, Right honorable or Right worſhipfull. And ſo the Apoſtle writing to the Corinthians, commendeth them in eueryevery thing 1. Cor. 1. 5.to be enriched by Ieſus Chriſt in all vtterance and in all knowledge: and yet amongſt them there were many euill that troubled all the reſt, as appeareth by many things in the ſame Epiſtle afterward written. And though a man know ſuch wicked perſons in his auditorie, with whom hauing vſed all good meanes, he could do no good, but that ſtill they remaine ſcoffers and ſcorners, and yet will come to the word, he is no more to be troubled therewith, then by very dogs that come with their maiſters to Church: yet not altogether deſpairing of them, or vtterly diſcouraging himſelfe, as long as they come; becauſe as God is Math. 3. 9.able to raiſe vp children vntounto Abraham of ſtones: ſo ſuch dogs for the preſent, he can turne into ſheep, as well as he changed Paul from a roaring Lion againſt the Church, to be not onelyonly a ſheepe, but a worthy Apoſtle, for the gatheringActs 9. together of many ſheepe into the fold of Chriſt.
Now as all muſt be louingly and tenderly dealt with by the Miniſt…rs of the word, ſo eſpecially muſt new conuerts, as tender plants and yong graffs in an orchard, eſpecially ſuch as come of euill parents, that they may be the more encouraged, and the better ſtrengthened in the faith, leſt they turne againe into their fathers wayes.
This title ſo often occurring in the Epiſtles of Paul and the other Apoſtles, teacheth vsus what naturall louelove there ought to be betwixt Miniſters and people; and that the people are to accept of their doctrine, admonitions, exhortations and reprehenſions, as of the beſt brotherly kindneſſes, according to that that before we heard. Oh alſo that the people themſelues would liue ſo together, and mutually louelove one another as brethren; and performe ſuch mutuall duties in deed and in truth one to another, as are often commended and commanded, not onelyonly to be performed, but alſo to abound more and more: and that not1. Theſſ. 4. 10. Heb. 6. 11. and 10. 24. 2. Pet. 1. 8. onelyonly for the good of one anothers outward ſtate, but alſo for the furthering one of anothers ſaluation. VVas there euer any time that required theſe things more then this age doth? Touching Miniſters notwithſtanding they are more to be reſpected then onelyonly to hauehave duties of brotherly kindneſſes performed vntounto them: but hereof more afterwards. This ſhall ſuffice for the ſecond argument prefixed to the exhortation following, taken from the word Brethren.