The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 6
CHAP. VI.
Of the actiue ſacrificing of our ſoules: and of ſome particular actiue ſacrifices of our whole man, ſoule and bodie.
NOw followeth the actiue ſacrificing of our ſoules;The actiue ſacrificing of our ſoules. All ſacrifices of the bodie nothing without the ſoule. without which whatſoeuer our bodies do is nothing, at leaſt no better then puppet play: for the Lord reiecteth it, though neuer ſo glorious in the eyes of men. It may be beneficiall to other, yea to our ſelues alſo, by procuring vsus credit and reputation with men, and thereby alſo ſome preferment in the world; and our outward man, touching the outward ſtate thereof, may perhaps for a while, yea for our whole life time fare the better: but the ſoule it ſelfe, touching the euerlaſting life and glorie thereof, ſhall hauehave no benefit, by whatſoeuer ſeruice is done to God, or duties performed to men, by the whole bodie or any part thereof, not working with and from the ſoule. No man ſhall liue by the faith of another, himſelfe not beleeuing; ſo ſhall not the ſoule hauehave any benefit for the life to come by all the works of the bodie alone, except it ſelfe alſo worke with the bodie, and the bodie alſo by it: yea, the bodie it ſelfe ſhall hauehave no benefit for the glorifying and making thereof like to the glorious body ofPhilip. 3. 21. Chriſt, vnleſſe all that it doth, come from the ſoule▪ Sometime ſoule and bodie do fare and ſhall fare the better by the works onelyonly of the ſoule, as by the meditations and by the prayers and ſupplications of the ſoule alone, when the bodie being ſome way oppreſſed cannot ioyne with the ſoule, as Hanna oppreſſed with griefe, could not pray with her tongue, and yet ſpeaking in her heart and powring 1. Sam. 1. 13. 15.out her ſoule vntounto the Lord, ſhe obtained her deſire: but neither the ſoule alone, nor bodie alone, nor both ioyntly ſhall fare the better for eternall life, by any works whatſoeuer, or by any ſacrifices whatſoeuer of the bodie alone, without the ſoule working with the bodie. BecauſeIſai. 29. 13. 14. the Iewes drew neare to God with their mouth, and with their lips did honour him, remouing their hearts farre from him, and that their feare towards him was taught by the precept of men, (as many amongſt vsus do many things more by the law of man then by the word of God.) Therfore the Lord threatneth to proceed (by that word noting a beginning already made; as for the ingratitude of good King Hezekiah 2. Chro. 32. 25.the wrath of God began againſt him and Iudah and Ieruſalem) and to do a maruellous worke and a wonder, euen that the wiſedome of the wiſe men ſhould periſh, and the vnderſtanding of the prudent men ſhould be h…d. Oh the Lord keep vsus from this iudgement! for what greater almoſt can there be? For what was it elſe, but ſo to ſtrike their great Statesmen that did manage and gouerne their whole Commonwealth, with a kind of phrenſie and madneſſe, that they ſhould not be able to do any thing, but ſuffer all to go to wracke; like to that of great Nebuchadnezzar, whom the Lord for his pride ſmote with ſuch madneſſe, that he wasDan. 4. 25. not fit for the ſocietie of men, and therefore was caſt out to liue and feed with beaſts for ſeuen yeares together: or like to that of Achitophel, who for his wiſedome was in2. Sam. 16. 23. that eſtimation, that the counſell that he counſelled in thoſe dayes was as if a man had enquired of the oracle of God; him notwithſtanding for his pride in ioyning with Abſolon againſt Dauid, whoſe counſeller he had bin, the LordChap. 17. 23. ſo ſmote with a kind of phrenſie, that in his ſaid phrenſie being malecontent that Abſolon had preferred the counſell of Huſhai before his, he went to his houſe and hanged himſelfe. Could there be a greater madneſſe then to hang himſelfe? So to ouerthrow the wiſedome of the wiſe (as the Lord before threatned) which were as it were the eyes of the whole people, was to put out their eyes, asIudg. 16. 21. the Philiſtins put out the eyes of Samſon, by the iuſt iudgement of God for breaking his vow of the Nazarites: and as Elymas the ſorcerer, for withſtanding of Paul, was byActs 13. 11. Paul (as the inſtrument of God) ſmitten alſo with the like blindneſſe. If then the light that was in them (that is in their kingdome) ſhould be darkneſſe, how great would that darkneſſe be? Moreouer, why did not the Lord reſpect the ſacrifice of Cain? was it not becauſe it wasGen. 4. 5. brought and offered onelyonly with the bodie, not with the ſoule? Therefore alſo the Lord calleth vponupon vsus to waſh Ier. 4. 14. Math. 5. 8. Iam. 4. 8.our hearts: and our Sauiour ſaith, Bleſſed are the pure in heart, &c. and Iames biddeth vsus, not onelyonly to cleanſe our hands, (that is our bodies, ſynecdochically) but alſo to purge our hearts. The ſoule of a man is the more principall part, and therefore called the glorie of a man: ſo that whatſoeuerPſal. 16. 9 and 30. 12. and 57. 8 the bodie doth without it, is nothing.
Now by the ſoule, I meane the whole ſpirituall part of a man, euen all that is within him: as the Prophet ſaith, My ſoule bleſſe the Lord, and all that is within me bleſſe his Pſal. 103. 1.holy Name.
To ſpeake more particularly and plainly: as by the body is to be vnderſtood all the parts and members of the bodie;The ſacrifice of our wit, reason, &c. ſo by the ſoule is to be meant all the powers and faculties thereof, with, reaſon, vnderſtanding, thoughts, memorie, the will, and the affections, as louelove, hatred, anger, envie, feare, hope, griefe, ioy, delight, &c. all theſe and eueryevery one of theſe muſt be ſacrificed to God, and ſo dedicated, that they muſt not at any time be vſed or employed againſt God or his children, but alwayes for God and his glorie and truth, and for the good of his people.
Our wit muſt not be employed in oppoſition to the truth, but in the defence of it; ſo muſt all our reaſon, vnderſtanding and learning. None hauehave bin greater aduerſaries to God and his truth, nor greater hereticks, neither more dangerous for the ſaluation of men, yea alſo for their outward ſtate, then ſuch as hauehave bin moſt wittie, moſt learned, and of greateſt reach. Satan making choice of theGen. 3. 1. wittieſt creature of all other to aſſault our firſt mother, did thereby preuaile, and ouerthrew both her and our firſt father, and all their poſteritie. The ſame is to be ſaid of not employing our wits to any other vanitie, as to making of Playes, or ieſts and ſports for men to laugh in carnall maner, eſpecially then, when common calamities preſent, or future dangers do call vsus to mourning and weeping, to ſackcloth and aſhes. Such as do ſtraine all that is in them to make other merrie onelyonly, and to ſhew themſelues fooles, diſgracing and defaming the image of God wherein they were made, do ſlander God as though he had done that that he hath not, and as though he had made them that they are not. Is it a ſmall matter to belye a King? Is it nothing to deface the image of a Prince▪ though but in ieſt? This then is the firſt degree of ſacrificing our wit, reaſon, vnderſtanding, and learning to God, euen to reſtraine them from all ſuch euill.
The ſecond is, to employ them to the aduancement of Gods glorie, the furthering and promoting of his truth, the edifying of men in their faith, or the benefit of them touching this life. It were better for vsus to hauehave no wit, no reaſon, no vnderſtanding, no learning, then not ſo to ſacrifice and employ them. Herein let vsus not forget the ſharp, yet moſt iuſt ſentence againſt him that had not employedMath. 25. 26. that one talent committed vntounto him to the benefit of his Lord, of whom he had receiued it, though he had not waſted it, neither by it oppreſſed or wronged any man, but kept it, without doing any good wi…h it. Oh let vsus (I ſay) remember this, and learne by it to be the more careful to ſacrifice the foreſaid faculties of our ſoules as before hath bin ſaid.
Our thoughts alſo muſt in like maner be ſacrificed, andThe ſacrifice of our thoughts Gen 6. 5. Math. 3. 9. and 9. 4. both reſtrained from all euill, in which reſpect all euill thoughts are condemned and forbidden; and alſo wholy ſet vponupon God and all goodneſſe, both towards God himſelfe, and alſo towards our neighbor. Such as our thoughts are, ſuch are our words: for of the abundance of the heart Math. 12. 34.the mouth ſpeaketh; ſuch alſo are our actions. In this conſideration therfore, for the full ſacrificing of our thoughts vntounto God, if we will be bleſſed, we muſt meditate in the law of God day and night: yea, by ſuch meditation, our practicePſal. 1. 2. will be according, and we ſhall be wiſer then our enemies, and hauehave more vnderſtanding then our teachers or ancients. Pſal. 119. 97. 98. 99.As this concerneth all, ſo principally them that are in greateſt and higheſt places, and yet for all that ſuch doeDeut. 17. 19. Ioſh. 1. 8. moſt neglect it. The worſe is it for them that are vnderunder ſuch; and the greater ſhall be the woe of themſelues in the end.
That which hath bin ſaid of our thoughts, is alſo to beTo ſacrifice our memorie. ſaid of our memorie. It were better neuer to hauehave learned any thing, then to forget it; or remembring it, not to make vſe of it, as occaſions ſhall require. Therefore our Sauiour reproued his diſciples for their forgetfulneſſe of hisMath. 16 9. Mark. 8. 17. two miracles, in feeding many thouſands with a few loaues or at leſt for their not making vſe of them. For it is all one, to forget a thing, and remembring of it, not to make vſe of it. This forgetfulneſſe was the cauſe of Peters Math. 26. 75.fearfull fall; and his remembrance of it, the meanes of his recouerie. Therefore our Sauiour alſo exhorteth the Angell of the Church of Epheſus, to remember from whence Reuel. 2. 5.he was fallen, and ſo to repent, &c: and the Angell of the Church of Sardi, that hauing a name to be liuing, and yet chap. 3. 3.was dying, to remember how he had receiued and heard, to hold faſt, and to repent. Theſe things teach vsus, that our memorie of our falls, and of the things we hauehave heard and learned, is to be ſacrificed, by ſanctifying and applying the ſame to repentance.
Our will is ſacrificed to God, when it is conformed toThe ſacrifice of our will. the reuealed will of God in his word, yea alſo when it is ſubiected to the ſecret will of God by his prouidence, either reuealed, or to be reuealed: ſo that touching the one, we may ſay with Iob▪ The Lord hath giuen, and the Lord Iob 1. 21.hath taken away, bleſſed be the name of the Lord: and touchingMath. 26. 37. the other, we may alſo ſay, Not our will, but thy will be done. Touching the reuealed will of God in his word, our will is ſacrificed, when it is alwayes framed thereunto, and by prayer that this will of God may be done in earth as it is chap. 6. 10. and Luk. 2.in heauen: ſo that not to endeuour to do all things accordingly, is a great abuſing of his name in ſo praying.
Touching our affections, they muſt likewiſe be dedicatedTo ſacrifice our affections. and ſacrificed vntounto God: otherwiſe being ſuffered to hauehave their ſwinge, they many times ouer-rule wit, reaſon, vnderſtanding, iudgement, thoughts, memorie and will. That theſe our affections therefore, louelove, hatred, anger, &c. may be ſacrificed, this is firſt to be obſerued, that they attend vponupon the former and higher powers of the ſoule, wit, reaſon, vnderſtanding, &c. and that they be not ſuffered in any caſe to dominiere ouer them, or to go without them. They muſt not go before them, but follow after them, and be directed by them. Therefore euen touching louelove, the moſt principall affection of all the reſt, the Apoſtle will hauehave it to abound in knowledge and in all iudgement. Philip. 1. 9.Without knowledge and iudgment, we may and wil louelove either too much or too little; yea we cannot but ſo do. Knowledge and iudgement (this iudgement is the application of knowledge vntounto particulars) muſt direct our louelove both touching the obiect thereof, and alſo touching the meaſure thereof. The firſt and moſt chiefe obiectMat. 22. 37. &c. of our louelove, is God himſelfe: the next is our neighbour. The one is not to be loued without the other. Yet God is moſt to be loued, and that for himſelfe: our neighbour for God. In both theſe our louelove may erre without direction from knowledge and iudgement. By God himſelfe we meane his word alſo, and all his ordinances: for he that loueth not theſe, loueth not God; and ſuch as our louelove to God is, ſuch will be our regard alſoLeuit. 19. 18. to theſe. By our neighbour alſo, our ſelues are to be vnderſtood, becauſe our louelove to our ſelues is the rule of our louelove to our neighbour: for ſo it is ſaid in the former place, and in the law. And although our louelove to God cannot be too great in reſpect of the meaſure, yea, not anſwerable to the meaſure, yet it may ſwarue in reſpect of the effects: namely, when our louelove to God ſhall be ſuch, that it carrieth vsus beyond his word; and not thinking the word to containe duties enough, we ſhall do more then the word requireth; and hence commeth all ſuperſtition. But I may not thus amply diſcourſe of eueryevery affection.
Our hatred is ſacrificed to God, when it is bent againſtHatred. all that God hateth, and when we hate no further then we hauehave warrant from the word of God. The ſame is to be ſaid of our anger, envie, feare, griefe, ioy, &c. The obiect of theſe and all other our affections, muſt be ſuch as the word warranteth, and no other. Neither muſt the cauſe, meaſure or time exceed the rule of the word for them. They muſt be employed for God, not againſt God. They muſt all be directed by God and by his word, not by man, or by the word or will of any man, of ourſelues, or of any other.
In this ſacrificing of our affections, let vsus eſpecially remember to ſacrifice our ſorrow and griefe, in mourning for, and lamenting and bewailing our ſinnes, according to the number and greatneſſe of them, as alſo our long continuance in them: and let vsus meaſure our ſaid ſorrow by the mercies of God towards vsus, by our knowledge, by our callings, by the offences we hauehave giuen to other by our ſaid ſinnes, eſpecially by our cauſing the name of God and his doctrine to be blaſphemed and euill ſpoken of. Yea, in theſe and other the like reſpects, let vsus mournePſal. 37. 4. and 107. 37. &c Ierem. 30. 15. more for our ſinnes then for any outward loſſes, indignities, wrongs, iniuries, ſickneſſes, or other afflictions of this life whatſoeuer, becauſe all ſuch things come for ſinne. Of this ſorrow for ſin, the Prophet ſaith, The ſacrifices of God Pſal. 51. 17.are a broken ſpirt; a broken and contrite heart, O God, thouwilt not deſpiſe. Notwithſtanding in this ſorrow for our ſinnes, we muſt always hauehave an eye to the mercies of God before mentioned, leſt we be ſwallowed vp of ſorrow, and fall into deſpaire. Therefore the Apoſtle b…ddeth vsus toRom. 11. 22. behold the goodneſſe and the ſeueriti… of God; not the goodnes of God alone, nor his ſeueritie alone, but both together, the one with the other; the goodnes of God that we do not deſpaire, the ſeueritie of God that we do not preſume.
As hitherto I hauehave generally ſpoken of the actuall ſacrificingThe ſacrifice of righteouſnes and prayſe, Pſal. 4. 5. of our ſelues ſoules and bodies; and as we are in this ſacrificing of our ſelues to remember the generall ſacrifice of all righteouſneſſe, that is, of all obedience to the firſt and ſecond Table; ſo let vsus not forget to offer the ſacrifice of praiſe vntounto God, which is called the calues of our Pſal. 50. 14. Hoſ. 14. 2. …lips▪ The more the mercies of God hauehave abounded towards this land aboue all other lands, in his word, in our peace, in our wealth, &c. the more muſt we abound in the calues of our lips in that behalfe: yea, ſo much the more muſt we abound therein, becauſe thereby we ſhall pleaſe the Lord better then they did in the Law, that offered Pſal. 69. 31. 1. Cor. 13. 13.oxen and bullocks that had hoxnes and hoofes: yea, as the Apoſtle preferreth louelove aboue faith and hope, in reſpect of the continuance thereof, when faith and hope ſhall hauehavePraiſes more excellent then prayers. an end; ſo in the ſame reſpect, this ſacrifice of praiſe and thankſgiuing may be preferred before prayers themſelues, becauſe when prayers ſhall ceaſe, as whereof there ſhall be no need, euen then ſhall thankſgiuings and prayſes remaine and continue. As the glorious Angels of heauenLuc. 2. 13. Reuel. 5. 11. are already employed in this dutie, and are alwayes readie to performe the ſame vponupon eueryevery occaſion, ſo ſhall all the elect being glorified, glorifie God without ceaſing, for their ſaid glorification. The more difficult alſo any du…ie is, and the more hardly performed, the more excellent without queſtion the ſame is to be acknowledged. But the difficultie and hard performance of this dutie aboue prayers, appeareth by the ten Leapers, all ioyntly crauingLuk. 17. 12. &c. helpe of our Sauiour, and being healed, one onelyonly returning to giuegive thanks. Yea, this greater difficulty of thankſgiuing aboue prayers, is manifeſt by all experience. For who being vnderunder any affliction, is not ready to craue releaſe? but releaſe being granted, who (almoſt) is as ready to giuegive thankes? The more that God hath dignified any of his children with his mercies of this life or of the life to come, the more ſuch ought to abound in theſe ſacrifices of praiſe and of the calues of their lips for the ſame.
With thoſe notwithſtanding, in the ſecond ranke ofThe ſacrifice of prayers. Col. 4. 2. 1. Tim 2. 1. 1. Theſ. 5. 17. 18 theſe particular ſacrifices, whiles we liue in this world, let vsus ioyne the ſacrifice of prayers and ſupplications and interceſſions, as the Apoſtle ioyneth them together. And although the Apoſtle to Timothie vſeth more words touching this ſacrifice, then touching the ſacrifice of praiſe and thankſgiuing, yet that is not for the excellencie of prayers aboue praiſes or thanks, but becauſe whiles we liue here, our wants are greater then the mercies we hauehave already, and future mercies are more and greater then all that we hauehave receiued. Theſe prayers are by the Prophet called incenſe, and the lifting vp of our hands, an adiunct ofPſal. 141. 2. them, and put for them, is compared to the euening ſacrifice.
As we are to praiſe God for his mercies receiued, ſo we are to pray both for the increaſe of them, and alſo that we may ſtill enioy ſuch as we hauehave, and that God will alwayes ſo ſhut the gates of our kingdome, and make the Pſal. 147. 13.barres thereof ſtrong, and ſo bolt them (as Amnon commanded2. Sam. 13. 17. his ſeruant) againſt Antichriſt and all his champions, Ieſuits, Prieſts, and other greater then they, that hauing bin long from hence baniſhed and abandoned, they may neuer returne and be entertained by vsus againe, leſt by their returne we become worſe then before; as our Sauiour ſpeaketh of him, out of whom the vncleane ſpirit being caſt, and returning againe, and finding the placeMat. 12. 43. &c. from whence he was caſt ſwept and garniſhed, he taketh ſeuen other ſpirits more wicked then himſelfe, and entreth again, and ſo maketh the laſt ſtate of that man worſe then the firſt. We hauehave the more cauſe to feare this, becauſe all the Ieſuites and their conſorts, are euen of the ſame diſpoſition that ſuch vncleane ſpirits are; yea, euen poſſeſſed with1. King. 22. 22. them, as the prophets of Ahab were poſſeſſed with that lying ſpirit, whereby they deceiued Ahab to his ruine and ouerthrow.
With thoſe our prayers, oh that we would alſo ioyneFaſts. holy faſts, as the which hauehave bin often commanded and highly commended in the Scriptures by the admirable ſucceſſe of them; and which be reckoned alſo among theLeuit. 23. 27. feaſts of the Lord: and finally, the which rightly performed, hauehave alwayes ended with ioy and feaſting. Is not this2. Chron. 20. Ezra 8. Nehem. 1. Eſter 4. euident by the faſts of Iehoſophat, of Ezra, of Nehemiah, of Eſter, and diuers other? Yea, hauehave not we our ſelues often had experience hereof? Oh therefore that we would turne ſome of our riotous feaſtings into ſuch religious faſtings, leſt as the Lord hath threatned, he turne our feaſts Amos 8. 10.into mournings, and our ſongs into lamentations, and bring vp ſackcloth vponupon all loines, and baldneſſe vponupon eueryevery head, and make it as the mourning of an onelyonly ſonne, and the end thereof as a bitter day. Yet fie vponupon all the hypocriticall and deteſtable faſts of the Papiſts, which are plaine mockeries of the faſts of the Lord: yea, which are ſo much more deteſtable in the eyes of the Lord, by how much the more in number they exceed the faſts of the Lord. For whereas the Lord commanded but one day in a whole yeare for ſuch ordinarie humbling of the Iſraelites, they command an hundred and an halfe at the leaſt eueryevery yeare; and yet neuer appoint any day of ſuch extraordinarie humbling our ſelues vponupon extraordinarie occaſions, as the true Church of God hath alwayes in all ages vſed: neither do they require any prayers with their faſts, nor enioyne any preaching of the word for the better humbling of the people; neither do they reſtraine any man from his ordinarieIſai. 58. 5. worke and labour. Is this ſuch a faſt as the Lord hath choſen?
Bellarmine a great champion for the Papiſts (like to Goliah for the Philiſtims) and according to his name a1. Sam. 17. 4. man armed for warre againſt God and his truth, mightily laboureth the vpholding of them, and wreſteth this place to his purpoſe in that behalfe, ſaying, that it ſpeakethBellar. de bonis operibus, …n partie. lib. 2. cap. 11. pag. 1100. of the ſuppreſſing of carnall concupiſcences; which is eſpecially done by faſting; and this ſuppreſſion and mortification he calleth a ſacrifice, and foreign, that is, our reaſonable ſacrifice. Then he concludeth, that therfore a faſt whereby to repreſſe concupiſcence, is a ſeruice grateful Cap. 1. p. 1068.and acceptable to God. And before that, making foure ſorts of faſts: A ſpirituall faſt from ſinne; A morall faſt, nothing but a Philoſophicall temperance; A naturall faſt from all kind of meate and drinke vponupon any reaſon; And an Eccleſiaſticall faſt, which he defineth to be abſtinence from meate (not forſooth from drinkes or medicines) according to the rule of the Church, forgetting the rule of the word, whereby Church and all therein muſt be ordered. In all the premiſes cleane leauing out all ciuil abſtinence from ſome kinds of meate at ſome times of the yeare, for the better increaſe of the ſaid kinds. In the ſecond Chapter alſo he concludeth without any aduerſary, that in a faſt there muſt be but one refreſhing, and that a ſupper, not a dinner; not reſtraining men from their ordinarie labour, though he reſtraine them from meate. Afterward, but immediatly beforepag. 1099. the firſt noted place, he affirmeth a faſt to be profitable for the pacifying of God, for ſatisfying for ſinnes, for the obtaining of helpe, and for the meriting of the heauenly reward. But all this muſt be vnderſtood of bare faſting. For what ſerious prayers can there be of men labouring in their ordinarie callings? yet ſtill he… harpeth vponupon this ſtring amongſt the benefits of ſuch Eccleſiaſticall faſts, in the fourth place, after three benefits before mentioned, he ſaith, it is profitable to ſatisfie God, or to pacifie him as Ahab did; and yet ſtill denying that which we charge him with, that this is ex opere operato: though what he can ſay for1. King. 21. 29. Ahab otherwiſe, that had neither faith nor repentance, but onelyonly opus operatum. He addeth alſo a fift benefit of ſuch faſtings, viz. to merit benefits of God, both temporall and euerlaſting, as Anna by her faſting (not mentioned in the Scripture,1. Sam. 1. 9. but the cleane contrary ſaid, and onelyonly preſumptuouſly affirmed by Bellarmine) obtained Samuel; and as Ierom ſaith, lib. 2. in Iouinianum, ſhe merited to hauehave her belly p. 1 102.emptie of meate to be filled with a ſonne. Behold here a Popiſh faſt. Behold here how eaſily a man may merit both earthly and heauenly bleſſings. Behold here how eaſily a woman of being barren may be made a mother of children; Let her but keepe her belly emptie of meate, and it ſhall be filled with children. Alas, how ſimple was Iacob not to thinke of this, when Rahel contended with him,Gen. 30. 1. and ſaid, GiueGive me children, or elſe I die? Who but mad men would be Papiſts? yea, who but mad men are Papiſts? For what Chriſtian heart can endure ſuch blaſphemous ſpeeches of ſo eaſie meriting of heauenly & earthly bleſſings? And what is this kind of faſting other then y• of the Iews, about which they contended with God, as if they had merited at Gods hand, and for which they quarelled & chode with God, ſaying, Wherefore hauehave we faſted, and thou ſeeſt Iſay 58. 3.not? wherefore hauehave we afflicted our ſoules, and thou takeſt no knowledge? What alſo differeth this Popiſh faſt from the other faſts of the Iewes by themſelues inuented in the fift and ſeuenth monethmonth, during the time of their ſeuentie yeares captiuitie, which notwithſtanding the Lord by the Prophet Zechariah ſo ſharply reproued? Although thereforeZach. 7. 5. religious faſts (from all kind of meares, not from ſome, as the Popiſh faſts) are to be wiſhed for, ioyned with prayers, for the quickning of our zeale in praying, and for humbling our whole man, vponupon ſpeciall occaſion taken in hand, either to remoue ſome preſent iudgement, or to eſcape ſome wrath to come, or to obtaine ſome ſpeciall merciemercy; and as ſolemnly to be obſerued and ſanctified during the time thereof, as any Lords day, with a ſerious couenant for reformation of our whole life afterward; yet ſuch Popiſh faſts are deteſtable to God, and of no vſe vntounto men. And yet the beſt faſts are not in this place or in any other required otherwiſe then need ſhall require the ſame.
But to returne and to proceed, in the third place forAlmes. our particular ſacrifices vntounto God, let vsus adorne the former particulars with almes and brotherly kindneſſe, and ſuch other duties of merciemercy as the Prophet commandethIſay 58. 7. in all true faſts, and at all other times; and as the ApoſtleHeb. 13. 16. commendeth and ſaith of them, that with ſuch ſacrifices the Lord is well pleaſed. So alſo Paul calleth the kindneſſe he had receiued from the Philippians, an odour of a ſweete Phil. 4. 18.ſmell, a ſacrifice acceptable, well pleaſing to God: vſing the very ſame words, ſacrifice and well pleaſing, in the originall tongue, that he doth here. But let not theſe our almes and kindneſſe be to ſuch onelyonly as are a far off, but alſo to them that are neere vntounto vsus. This I do the rather adde, becauſe I hauehave obſerued ſome reaſonably forward to any good motion towards ſuch as dwell a farre off, that reſpect not their next neighbours, whatſoeuer neceſſitie and diſtreſſe they know and ſee them to be in. Some notwithſtandingProu. 11. 24. and 15. 27. 2. Cor. 9. 6. neither reſpect the one nor the other, but are altogether for themſelues, and yet thereby altogether againſt themſelues. Herein men ſhould be ſo forward, as that they ſhould not need to be ſued vntounto for their kindneſſe Doth not God giuegive vsus many things that we neuer aske? If he did not, alas how wofull would our ſtate be? Yea, ſometime2. Cor. 8. 3. 4. alſo we ſhould giuegive aboue our abilitie, as the Macedonians did towards other Churches, praying the Apoſtle with much intreatie that he would receiue their gift, &c. Where now ſhall we find ſuch? Yea, it is well if men by much intreating will be perſwaded to giuegive. Zaccheus without any exhortations ſtood forth and ſaid vntounto theLuk. 19. 8. Lord, Behold, Lord, the halfe of my goods I giuegive to the poore. Where is there ſuch a one in theſe dayes? Alas, moſt mens hearts (yea Profeſſors) are ſo hardned againſt all ſuch kindneſſe, that like to the deafe Adder that will not hearken Pſal. 58. 5.to the voice of the charmer, charming neuer ſo wiſely: like (I ſay) to this deafe Adder, they will not hearken to the exhortations made for liberalitie, be they neuer ſo earneſt. But ſuch exhortations go ſo to the heart of many, that they go from them as heauie and ſad as he did, whom our Sauiour bade to ſell all that he had, and to giuegive it to the Math. 19. 22. Mark. 10. 22.poore. But certainly they to whom ſuch exhortations are ſo harſh, being men of wealth, neuer hauehave in any thing elſe ſo ſacrificed themſelues as the Apoſtle here required. For he that doth not ſacrifice himſelfe in all things, doth in nothing.
Now if we muſt thus ſacrifice our ſelues, ſoules and bodies, with all the powers and faculties of the one, and with all the parts and members and ſtrength of the other; muſt we not alſo ſacrifice our riches, our honours, a…d whatſoeuer authoritie we hauehave vntounto God? Theſe are but adiuncts of our whole man. If therefore we muſt ſacrifice the ſubiect and more principall vntounto God, muſt we not much more ſacrifice the adiuncts, and thoſe things that are of leſſe value? Doubtleſſe, doubtleſſe, whatſoeuer riches, authoritie, honour or grace we hauehave in this world, we ought to employ the ſame as ſacrifices to the glorie of God. That which is ſaid of riches, Honour the Lord with thy P…ou. 3. 9.riches, &c. the ſame is to be vnderſtood of honour and authoritie, &c. Wherefore hath the Lord honored vsus with them, but to honour him? All the premiſes, we are ſo much the more to ſacrifice to God, by how much the more we hauehave before giuen them to the world, and to the Prince of the world. Doth not the Apoſtle expreſly require this, ſaying, As ye hauehave yeelded your members ſeruants Rom. 6. 19.to vncleanneſſe and to iniquite vntounto iniquitie; euen ſo now yeeld your members ſeruants to righteouſneſſe vntounto holineſſe? In which place the word tranſlated to yeeld, is the very ſame in the originall text, that is here tranſlated to preſent. In this reſpect therefore that place ſerueth the better to my preſent purpoſe. Is not the Lord a better maſter, and will he not more bountifully recompence whatſoeuer ſeruice is performed vntounto him, and whatſoeuer ſacrifices are vntounto him offered, then the world and the Prince of the world? The Prince indeed of the world offered all the kingdomes of the world to our Sauiour, and ſo muchMath. 4. 9. more will he offer to other; but alas he hath nothing to giuegive: for, the earth is the Lords, and all the fulneſſe thereof▪ Pſal. 24. 1.yea, and this Lord hath appointed our Lord Chriſt Ieſus to be the heire of all things. Whatſoeuer therefore the Prince ofHeb. 1. 2. the world craketh and boaſteth, yet in all his brags he is a lyer, and not able to performe any thing he promiſeth.
Let me yet adde one thing more touching the actiue ſacrificingThe more parents hauehave ſacrificed themſelues to euill, the more their children ſhould ſacrifice themſelues to God. 1. Cor. 10. 20. of our ſelues, namely, that the more the parents of any man hauehave ſacrificed themſelues (for ſo I may ſpeak, and vſe this word ſacrifice of that which is euill, by the authoritie of the Apoſtle that ſaith the Gentiles did ſacrifice to diuels, and no… to God,) the more (I ſay) the parents of any man hauehave ſacrificed themſelues either to Poperie or to any the like abomination, or to the world, or to any other wickedneſſe, the more ſuch a child do labour to ſacrifice himſelfe vntounto God. The Papiſts indeed pleade the religion of their parents, as a ſpeciall and a principall argument why they will not turne from their religion. But what ſaith the Lord? Be ye not as your fathers. And is it not ſaid in the Pſalmes, that the Lord had eſtabliſhed a teſtimonie Zech. 1. 4. Pſal. 78. 5. 6. ver. 8.in Iacob, and appointed a law in Iſrael, &c. that the generations to come might not be as their fathers, a ſtubburne and a rebellious generation, &c. Is it not alſo ſaid, Harden not your hearts as in the prouocation, and as in the day of tentation in Pſal. 95. 8. 9.the wilderneſſe, when your fathers tempted me, &c? What is the meaning of theſe words, but that they ſhould not in hardnes of heart be like to their fathers? If therefore the fathers of any hauehave bin euill, the children muſt not be like vntounto them: yea rather, they muſt forget their fathers houſe. Pſal. 45. 10.And alas, what do many ignorant Papiſts and other, pleading their fathers religion for themſelues to be thereof but as if a man ſhould ſay, that his father had bin a robber, or a murderer, or a witch, or a traitor, and was hanged for his labour, and therefore he will take the ſame courſe, to hauehave the ſame end? Oh therefore let all children of any ſuch, or any other euill parents, make the more haſte to be vnlike to their ſaid parents, and thus to ſacrifice themſelues, becauſe the Lord hath moſt ſweetly promiſed, that if any child hath ſeene his fathers ſinnes, and conſidereth, Ezek. 18. 14. 17.and doth not the like, he ſhall not die for the iniquitie of his father, but ſhall ſurely liue. O gracious promiſe! Hath Num. 23. 19. Heb. 10. 23.he ſaid it, and ſhall he not performe it? He that hath promiſed is faithfull. Oh therefore that eueryevery man would labour to make ſuch children ſuch ſacrifices to God as here the Apoſtle ſpeaketh of. Let him know that he that conuerteth Iam. 5. 20.ſuch a ſinner from the error of his way, ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes: yea, ſuch a oneIude 23. is as a fire brand pluckt out of the fire. Let all ſuch alſo, both the one and the other, the child of ſuch parents, and he that ſhall be the inſtrument of God to make him a ſacrifice to God, do that that now I ſpeake of the ſooner, becauſe the longer continuance in the ſinnes of ſuch parents, hardeneth the more, and maketh the conuerſion of ſuch the harder worke. Thus much of our actiue ſacrificing of our ſelues.