The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 8
CHAP. VIII.
Of the two firſt adiuncts of the ſacrifice of our ſelues, liuing and holy.
THe adiuncts of this ſacrifice are three, 1. liuing; 2. holy; 3. acceptable. There is alſo a fourth, your reaſonable ſeruice: but this being more then an adiunct, euen a poſt argument (as I may ſpeake) for confimation of the maine exhortation, I do not therefore reckon it with the reſt.
Touching theſe three, the laſt is both an effect and alſo an end of the two firſt. An effect, becauſe if the ſacrifice be liuing and holy, it cannot but be acceptable. An end, becauſe we muſt not offer our ſelues a ſacrifice liuing and holy to pleaſe men, to get credit to our ſelues, or to make any other gaine thereby for this life, but to be acceptable to God, to pleaſe God. As before the Apoſtle had ſet downe the ſubſtance of our ſacrifice to be our bodies, yea our whole ſelues, ſoules and bodies, as hath bin ſhewed; ſo now in the two firſt adiuncts here annexed he ſetteth downe the qualitie. As before he had ſet downe what we muſt offer; ſo now he ſetteth downe what manner of ſacrifice our ſaid ſacrifice muſt be, viz, liuing and holy and acceptable.
The word liuing is to be taken by oppſiotion to the oldLiuing. Exod. 29. 10. Leuit. 1. 3. 1. Why the old ſacrifices were ſlaine, Rom. 5. 12. and 6. 23. 2. Rom. 56. ſacrifices of beaſts; which though they were preſented aliue at the doore of the Tabernacle, yet before they were to be ſacrificed they were to be ſlain: and that firſt to note that we by our ſinnes had all deſerued death; for death entred by ſinne; and death is the wages of ſinne. Had not man ſinned, he ſhould neuer hauehave died. Secondly, the old ſacrifices were to be ſlaine, typically to repreſent the death of Chriſt Ieſus, who died for the elect when they were vngodly; and for ſinners, that he might redeeme them from all their Tit. 2. 14. 2. Cor. 5. 21.iniquitie, and be made the righteouſneſſe of God in him; and ſo all together might be ſanctified and cleanſed, and preſented to himſelfe a glorious Church, not hauing ſpot or wrinkle. Epheſ. 5. 26. 27.In oppoſition therefore to thoſe ſacrifices of the Law, the Apoſtle here will hauehave this ſacrifice of our ſelues to be liuing. We muſt then here d…eame of ſacrificing our ſelues by killing our ſelues, as the Papiſts do ma…ly whip and ſcourge themſelues like to the Prieſts of Baal before ſpoken of: for this is diuelliſh, and (as I before ſaid) this is to offer ourſelues to the diuell and to do his ſeruice, whoIoh. 8. 44. was a murderer from the beginning. God hath forbidden eueryevery man the murdering of himſelfe, as well as the murdering of another: yea, though a man hauehave done any thing worthy of death by the magiſtrate, yet to put him to death for the ſame, muſt be the work of the magiſtrate, not of himſelfe that ſo hath deſerued death, neither of any other that hath not authorite ſo to do. Yea, though the magiſtrate himſelfe hauehave committed any ſuch heinous ſin as whereby he hath deſerued death, yet he muſt not be put to death by himſelfe, but by ſome other ſuperiour magiſtrate. If himſelfe that hath committed ſuch a ſinne be the ſupreme magiſtrate, no other man muſt put him to death for the ſame, but he muſt be left to God the Iudge Iudges. 18. 29.of all the world. We muſt indeed (as before I ſaid of the ſecond kinde of the paſſiue ſacrificing our ſelues) ſubmit our ſelues to death for Chriſts ſake & for his truths ſake; not onelyonly for the whole, but alſo for any part thereof, if we cannot lawfully auoid it without deniall or betraying of it, but otherwiſe we muſt not by any meanes take away our owne liues. Dauid by the law, for his adult…rie with Bathſheba and murder of Vr…as, had doubly deſerued death, yet he put not himſelfe to death, neither had any other power ſo to do. Yea, to ſay more, I make no queſtion but that a man hauing by ſome capitall ſinne deſerued to die, may for all that defend himſelfe againſt any priuate man, though neuer ſo neere in kindred to a man murdered by another, and not willingly ſuffer himſelfe to be ſlaine by ſuch a priuate perſon, without authoritie attempting the reuenge of the perſon murdered, or otherwiſe ſo iuiured, that by the ſaid doer of the iniutie, death had bin deſerued. Might not Amnon hauehave defended himſelf againſt the violence of Abſolom, if he had bin aware thereof, though he had deſerued to die for the rape and inceſt he had committed againſt Tamar his owne ſiſter by the father, and ſiſter of Abſolom by father and mother.
This life here ſpoken of, is not our naturall life onelyonly, though touching it we liue in God, moue, and hauehave our being; Act 17. 28.but eſpecially a ſupernaturall life here begun, and in the world to come to be perfected, and therefore called euerlaſting life, and in a ſingular maner the life of God. It is the Ioh. 10. 28… Epheſ. 4. 18.life of grace, often times indeed here begun and continued with much heauineſſe and with teares (as the Prophet ſpeakethPal. 126. 5. 6. of the people in captiuitie,) but ending with ioy, as the ſheaues by the husband-man are gathered with gladnes, though the ſeed coſt neuer ſo deare, and were therefore grieuous to the ſower: yea, in the meane time alſo all their preſent afflictions of this life are accompanied with ioy vnſpeakable and glorious; becauſe after this life ended,1. Pet. 1. 6. 8. and all the miſeries thereof ceaſed, then the former life of grace ſhall be crowned with the life of glorie.
This life alſo is the life of Chriſt himſelfe euen in vsus, becauſe it cometh from Chriſt, who is therefore called the Prince of life, and that eſpecially in a double reſpect; firſt,Acts the 3. 15. How Chriſt is the Prince of life. becauſe by his death he hath purchaſed eternal life for vsus▪ ſecondly, becauſe he being our head, and we his members; as from the naturall head the whole naturall bodie and eueryevery member thereof receiueth life; ſo from Chriſt Ieſus, his whole myſticall bodie the Church and eueryevery member thereof, euen here receiueth all ſpirituall life.Gal. 2. 19. 20. Therefore the Apoſtle ſaith, I through the law am dead vntounto the law, that I might liue to God. I am crucified with Chriſt. Neuertheleſſe I liue, yet not I▪ but Chriſt liueth in me: and the life which I now liue, I liue by the faith of the Sonne of God. But how do we liue by the faith of the Sonne ofHow we liue by the faith of the Sonne of God. God? Becauſe as God is the author of it, and Chriſt the purchaſer, the ſubiect and the conduit of it, ſo faith is our hand wherby both we are incorporated into Chriſt, and he is made our head, and we ioyned vntounto him as to our head; and alſo whereby we turne the cocke of this conduit, and ſo draw the water of life, and life it ſelfe fromIoh▪ 4. 14. and 7 38. Act. 16. 14. him: our hearts being before by God himſelfe opened (as the heart of Lydia was) and ſo made capable both of that water of life, and alſo of the life it ſelfe.
This life here being the life of grace, is the aſſurance of the life of glorie: and after all our afflictions and combats here well ended, and the faith well kept, ſhall at the laſt be2. Tim. 4. 7. 8. …ames. …. 12. 1. Pet. 5. 4. crowned by the righteous Iudge himſelfe with the crowne of righteouſnes, the crowne of life, the crowne of glorie, which ſhall not fade.
To ſpeake yet a little more of this adiunct of our ſacrifice,The adiunct liuing includeth in it allaeriti… and conſtancy. liuing, it includeth in it two other qualities of our ſacrifice: firſt, alacritie or cheerfulneſſe: ſecondly, conſtancie. The former is by ſome noted vponupon the word preſent, before ſpoken of: but all preſenting of gifts being not alwayes cheerfull, but ſometime vnwilling, and for feare of ſome diſpleaſure by not preſenting, I ſuppoſe it rather to be more aptly and naturally ſignified by this word liuing. For eueryevery man in his right mind, willingly liueth, and deſireth to liue. Satan had learned this, and could therefore ſay, Skin for skinne, and all that a man hath Iob. 2. 4.will he giuegive for his life. The word alſo liuing, is all one with liuely or cheerfull. For if a man do any thing dully, or grudgingly and lazily, as though he cared not whether he did it or no, do we not ſay, that ſuch a one hath no life in him? and that he doth that which he doth, as though he were at leſt aſleepe. If one go nimbly about his worke, do we not ſay, that ſuch a one hath life in him? Hence are thoſe often petitions of the Prophet, Quicken me according Pſal. 119. 25. ver. 37. v. 88. and 149. 156.to thy word Quicken me in thy way. Quicken me after thy louing kindneſſe: and, Quicken me according to thy iudgements. So alſo when the Lord by the Prophet ſaith, I dwell with him that is of a contrite ſpirit, to reuiue the ſpirit of the Iſay. 57. 15.humble. In all theſe places the words to quicken and reuiue being both one, do ſignifie to make aliue. Now neither doth the one or the other Prophet ſpeake of the firſt life of grace from the ſinnes wherein men are dead before regeneration, but of the quickning grace, whereby men are made more and more nimble, cheerfull and liuely in the works of grace. For the Pſalmiſt was before partaker of the firſt worke of grace: and the Prophet Iſaiah ſpeaking of the humble, muſt needs be vnderſtood to ſpeake of ſuch as had before receiued the life of God, whereof humilitie is a ſpeciall and a great meaſure. As there are the reliks of all other ſinnes in the beſt of Gods children, ſo are there of that ſluggiſhneſſe, againſt which Salomon inPro. 6. 6. 1. …. 4. &. 15. 19. &. 18. 9. & 24 30. &c. the Prouerbs giueth ſo many precepts, and in reſpect whereof the moſt liuely that are in goodneſſe hauehave need to be rouzed vp, and to be prouoked to be more liuely, and alſo daily to pray in that behalfe. In theſe dayes eſpecially is this moſt neceſſarie, wherein the greateſt part of men are altogether dead in their treſpaſſes and ſinnes, andEph. 1. &. 4. 18 vtterly void and alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſſe (yet) of their hearts; and the beſt in a maner not only of the common people, but alſo of the Miniſters of the word, and of all other ſorts and ſtates of men, like to the Angell of the Reu. 3. 1.Church of Sardi, hauehave a name to be aliue, and yet are dead, not ſtarke dead as the former, but ſicke, and very ſicke vntounto death, needing admonition to awake, and to ſtrengthen the things that remaine, and are (otherwiſe) ready to die. As therefore this attribute is here ſet before the next, of being holy; ſo it muſt go before it. No man can be an holy ſacrifice, except he be firſt a liuing ſacrifice. Thus much of alacritie or cheerfulneſſe, intimated by the word liuing.
Touching conſtancie, that alſo is commended by theMat. 16. 16. chapt. 26. 63. Ioh. 6. 67. 2. Cor. 6. 16. ſame word. For as when God is called the liuing God, by the Apoſtles and by the high Prieſt, the meaning is, that he liueth for euer, and is immutable and vnchangeable: and as the Spirit of God which Chriſt promiſeth to all that ſhall come vntounto him and beleeue in him, is called by the name of riuers of liuing water, that is, ſuch as ſhouldIoh. 7. 38. neuer be dried vp; as alſo before that to the woman of SamariaIoh. 4. 10. by the name of liuing water, and is more plainly interpreted to be ſuch, that whoſoeuer ſhould drinke thereof ver. 14.ſhould neuer thirſt againe, but that that water ſo giuen by our Sauiour ſhouldbe a well of water in her ſpringing vp to eternall life. So here a liuing ſacrifice, ſignifieth ſuch a ſacrifice, as once hauing life ſhould neuer die. Chriſt indeed our life, once died, but now he liueth for euermore. As therforeReu. 1. 18. Chriſt now liueth, and neither ſhall nor can die againe; ſo whoſoeuer hath truly giuen himſelfe a ſacrifice to God, ſo being a member of Chriſt, he muſt be and cannot but be a liuing ſacrifice for euer. If any that ſeeme to be liuing do die, he neuer indeed was aliue, but ſeemed onelyonly ſo to be. He that is once truly a liuing ſacrifice, ſo will be to the end. He can no more loſe this his ſpirituall life, then God himſelfe or Chriſt Ieſus can die: becauſe that his life is the life of God and of Chriſt Ieſus. O vnſpeakable comfort!
This life of our ſacrifice, muſt not be concealed for feare of any danger whatſoeuer; yea, it cannot be concealed: where it is, it will ſhew it ſelfe by the effects and workes thereof. As our naturall life wil ſhew it ſelfe whereſoeuer it is, ſo will this our ſpirituall life. I beleeued, therefore I ſpake. It can no more be hidden then fire. As fire willPſal. 116. 10. 2. Cor. 4. 13. breake forth whereſoeuer it is, ſo will this life: yea, fire may be quenched, but this life cannot be extinguiſhed. Though Ieremiah in reſpect of many diſcouragements, ſuch as the faithfull Miniſters of the Goſpel in theſe dayes eueryevery where, eſpecially in their owne country meet with,Mark. 6. 4. Ioh. 4. 44. not onelyonly at the hands of enemies, but alſo at the hands of ſuch as beare a faire face vntounto the Goſpell: though Ieremiah (I ſay) by ſuch diſcouragements had determined to hauehave ſuſpended himſelfe from his miniſterie, and not to Ier. 20. 9.hauehave ſpoken any more in the name of the Lord, yet the word of the Lord was in his heart as burning fire ſhut vp in his bones, and he was wearie of forbearing, and could no longer ſtay. They that hauehave this life of God in them, hauehave alſo the ſame word whereby that life was wrought (as afterward we ſhall heare,) and therefore this life cannot be hidden, but it will breake forth and ſhew it ſelfe.
That of the Apoſtle, our life is hid with Chriſt in God, isColo. 3. 3. How our life is ſaid to be hid with Chriſt in God. to be vnderſtood in a double reſpect: firſt, of the life to come, and of the perfection of this life in the world to come: ſecondly, in reſpect of the world and of all dead in their treſpaſſes and ſins, that hauehave no eyes to ſee this life, or any worke thereof in them that hauehave it. Sometimes alſo they that are thus liuing, do not themſelues feele this life in themſelues, but feare they hauehave it not, as being for a time in a ſpirituall ſwoune, and oppreſſed either with their ſinnes, or with many afflictions: yea, ſometimes their eyes are ſo dazeled with the great proſperitie of the wicked, that they thinke their ſtate better then their owne, as thinking all to be in vaine that they hauehave done in cleanſing Pſal. 73. Chap. 33.their heart, and waſhing their hands in innocencie. But hereof enough is written in the Dignitie of Gods children. By theſe things hitherto ſpoken, it is manifeſt, that whoſoeuer ſheweth not this life, hath it not at all in him. Let no man therefore deceiue himſelfe touching this life, but ſeriouſly examine himſelfe by the effects of this life, whether he hauehave it or no. But this ſhall be more euident by the adiunct holy in the next place; becauſe without that holineſſe there is no ſpirituall li…e.
To adde one word more concerning the former conſtancie and perpetuitie of this life, all that truſt in the Lord Pſal. …25. 1.are like vntounto mount Ston that ſtandeth faſt for euer, and ſhall neuer be moued. And our faith whereby we liue, is therefore1. Pet. 1. 7. ſaid to be more precious then gold, becauſe gold, though tried in the fire, periſheth. Doth not the Apoſtle thereby manifeſtly ſhew that our faith cannot periſh; elſe were the argument of the Apoſtle from the compariſon thereof with gold, of no force.
All hitherto ſpoken of this attribute liuing, here giuen to this our ſacrifice, is to be applied to all before ſaid of our actiue and paſſiue ſacrificing of our ſelues, we muſt do all, we muſt ſuffer all with all alacritie and cheerfulnes, as alſo with all conſtancie and ſtedfaſtneſſe. That which is ſaid of a liberall perſon, that the Lord loueth a cheerfull giuer, 2. Cor. 9. 7.is to be vnderſtood of the actiue and paſſiue ſacrificing of our ſelues. If we muſt be cheerfull in giuing vntounto men, muſt we not much more be cheerfull in ſacrificing our ſelues to God, that in many reſpects hath right vntounto our ſelues, and to all that we hauehave? All the actiue ſacrificing of our bodies, and of eueryevery member of them; as alſo of our ſoules and of eueryevery power and facultie of them, muſt be cheerfull. So muſt likewiſe be all our paſſiue ſacrificing of our ſelues. The more honorable alſo it is to ſuffer for Chriſts ſake, the more willing and cheerfull ſhould we be to part from all, yea to lay downe our liues for his ſake. And indeed whoſoeuer hath truly beleeued that Chriſt hath ſo willingly and cheerfully ſuffered thoſe direful torments for vsus that he did, he cannot but be willing and cheerfull alſo to ſuffer any thing for him. Oh that this life were in eueryevery one that pretendeth to ſacrifice himſelfe to God. In things that concerne our ſelues for this life, how liuely, how nimble are we? but alas in ſacrificing our ſelues to God, in doing or ſuffering any thing for God, how drowſie, how dead, how leaden heeled and handed are we?
The ſame may be ſaid of conſtancie in ſacrificing our ſelues both actiuely and paſſiuely. It is not enough to ſuffer a little, or at once; but if we ſhould be called often to ſuffer for his truth, it ſhould not be grieuous vntounto vsus. Though we ſhould be firſt reuiled touching our good names, then ſpoiled of all our good, then laid vp in priſon, and there kept with great hardneſſe for many yeares; then brought out to execution, and to hauehave our fleſh torne from our backs by peece-meale, as ſome hauehave had; or be burnt by little and little, as William Gardiner Merchant was beyond the ſeas; yet none of all theſe ought to make any of vsus to ſhrinke.
One thing more let me yet adde touching this adiunct liuing, namely, that the more our naturall life decayeth and conſumeth in the powers thereof, manifeſted by the trembling of the keepers of our houſe, and by the ſtrong men Eccles. 1…. 3.bowing themſelues, and the ceaſing of the grinders, and by the darkneſſe of our windowes, (all which I feele in my ſelf,) the more we labour to cheriſh and to increaſe this our ſpirituall and heauenly life in vsus, that ſo we may bring forth Pſal. 92. 14. Reu. 2. 19.fruit in our old age, and be fa… and flouriſhing; and like to the Angell of the Church of Thiatyra, hauing our laſt workes more then our firſt. This ſhall ſuffice to hauehave ſpoken of this firſt adiunct of our ſacrifice, namely, liuing.
The ſecond adiunct is holy. This is neceſſarie to be ioynedThe ſecond adiunct of our ſacrifice holy. to the former: firſt, to teach vsus to diſtinguiſh the former from naturall liuing: and ſecondly, to teach vsus our ſacrifice to be liuing in holineſſe: yea, without this holineſſe men hauehave no life of God, no ſpirituall life in them, but are altogether dead, as before I ſaid, not able to ſtir hand or foote towards heauen; as ſpiritually dead, as Lazarus Ioh. 11. 39.was naturally dead in the graue, and had bin dead foure dayes, till Chriſt crying aloud vntounto him, ſaid, Lazarus, come forth; and by that meanes raiſed him from death vntounto life: and ſo by raiſing other from death to life, and by dayly raiſing vp other from the death of ſinne to this lifeRom. 1. 4. of holineſſe, mightily declaring himſelfe to be the Son of God: for ſo with reuerend regard notwithſtanding of the different iudgement of my betters, I vnderſtand that place toMat. 17. 9. & 27 64. & 28. 7. Mark. 6. 9. Ioh. 2. 22. Epheſ. 1. 20. Ioh. 20. 9. Acts. 3. 15. chapt. 4. 10. chapt. 10. 41. cha. 13. …0. & 34 1. Pet. 1. 3. Rom. 4. 24. cap. 6. 4. cap. 7. 4. cap. 8. 11. cap. 10. 7. 9. 1. Cor. 15. 20. Col. 2. 17. 1. Theſ. 1. 10. Heb. 13 20. 2. Tim. 2. 8. 2. Cor. 7. 1. the Romanes. For it ſeemeth to me, that it cannot well be vnderſtood of the reſurrection of himſelfe from the dead; becauſe in the Greeke there is no prepoſition ſignifying from, as is in thoſe places that ſpeake of Chriſts owne reſurrection from the dead, of which I hauehave noted ſome before in the margin, and many more might hauehave noted. Neither do I thinke it very eaſie for any man to name any place wherein Chriſts owne reſurrection is mentioned without ſome prepoſitiō foreign, or foreign: or to name any where that the genitiue caſe of the dead, there vſed by the Apoſtle, doth ſignifie from the dead.
But to returne from whence I hauehave a little digreſſed for the interpretation of that place to the Romanes, that we may be thusholy, as here the Apoſtle ſpeaketh, we muſt firſt of all purge our ſelues from all filthineſſe of the fleſh and of the ſpirit, and then decke our ſelues with the contrary vertues of ſanctification. For filthineſſe and holineſſe cannot any more agree in one ſubiect, then light and darknes: and both thoſe branches of our holineſſe are elſewhere ſignified by putting off the old man, and putting on the Epheſ. 4. 22. Col. 3 9. 10. Tit. 2. 12. 1. Pet. 2. 11. 12. Rom. 6. 11. verſe. 18. Pſal. 34. 14. 1 Pet▪ 3. 12. Exod. 12. 5. Leuit. 1. 10. & 22. 19. 20. 21.new: by denying vngodlineſſe and worldly luſts, and liuing ſoberly and godly, &c. by abſtaining from all fleſhly luſts which fight againſt our ſoules, and hauing our conuerſation honeſt &c. by dying vntounto ſinne and liuing vntounto God, and to righteouſnes: by being made free from ſin, and ſeruants vntounto righteouſnes: by eſchuing euill, and doing good: and by other the like.
Now, as the Paſſe-ouer was to be without blemiſh eſpecially, as the legall ſacrifices ought ſo to hauehave bin, yea alſo without any other deformitie or maime: ſo the Apoſtle here requireth this our ſacrifice to be holy, and without any ſpirituall blemiſh or deformitie. If the ſacrifices of ſheepe and lambes in thoſe dayes muſt be without blemiſh, muſt not the ſacrifice of our ſelues much more be ſuch? Yea, this is alſo neceſſarie, in reſpect that our ſelues muſt not only be the ſacrifices, but alſo the Prieſts to offer this ſacrifice. For as the Lord would hauehave all the ſacrifices to be without blemiſh, ſo alſo he would not hauehave any of the ſeed of Aaron that had any blemiſh, to approach to offer Leui. 21. 18. 19. 20.the bread of his God, that had any deformitie or defect, as before I hauehave ſhewed. This holineſſe is alwayes here vnperfect; but yet as certainly to be perfected in that life to come, being once here begun, as if it were already perfected. Though alſo it be here vnperfect, yet it proceedeth from another worke before in vsus (but not of vsus) that is perfect, namely, from our iuſtification, and full diſcharge from the guiltineſſe of all our ſinnes whatſoeuer in the preſence of God: in reſpect of which our iuſtification, we may well caſt away all feare. For, who ſhall lay any thing to the charge Rom. 8. 33.of Gods elect? It is God that iuſtifieth. Ambroſe vponupon this place ſaith, Adhoc peccatis Dei abluimur, &c. For this cauſe by the gift of God are we waſhed from our ſinnes, that from henceforth liuing an holy life, we might prouoke the louelove of God towards vsus, not fruſtrating the workes of his grace in vsus. To prouoke the louelove of God, may ſeeme ſomewhat harſhly ſpoken; but the meaning thereof and of other the like ſpeeches in this and in other Fathers, is onelyonly to ſignifie the aſſuring of our ſoules more and more of Gods louelove towards vsus. For, that he meaneth not any meriting of his louelove, appeareth both by the word of his gift before, and alſo by his words following, that do aſcribe eueryevery good worke in vsus wholy to his grace: then which, what can beRom. 11. 6. 3. 24 Epheſ. 2. 8. Titus. 3. 5. more oppoſite to merit? For as in our election, ſo alſo in our calling and whole ſaluation▪ grace and works are oppoſed one to another.
This attribute holy▪ is as large as the former liuing, and it is to be applied to our whole ſacrifice before mentioned, to our bodies and to eueryevery member of them, to our ſoules and to eueryevery power and facultie of them. This word holines ioyned with righteouſnes, is diſtinguiſhed from righteouſnes, and ſignifieth godlineſſe and religion, euen allLuk. 1. 75. duties of the firſt Table; as righteouſnes ſo ioyned with holineſſe, and diſtinguiſhed from it, doth ſignifie all duties of the ſecond Table to be performed to our neighbour: and ſo they ſeeme to be the ſame with godlineſſe and honeſtie. But the one and the other being vſed alone, doth ſignifie1. Tim. 2. 2. both: and ſo the word holy in this place is to be taken for both: for the obſeruation of the firſt and of the ſecond Table: of our duties to God, and of our duties to men. And as before I ſaid, that this was to be applied to our whole ſacrifice here commended vntounto vsus, ſo alſo it is to be applied to all the particular ſacrifices in that generall comprehended, namely, to our praiſes of God; and thereforePſal. 50. 23. it is ſaid, He that offereth praiſe, glorifieth me: and to him that ordereth his conuerſation aright, will I ſhew the ſaluation of God. The ioyning of theſe two together, the offering of praiſe, and the right ordering of our conuerſation, ſheweth that the Lord regardeth not the one without the other. So when the Prophet ſaith, All thy works ſhall praiſe Pſal. 145. 10.thee, and thy Saints ſhall bleſſe thee, he ſheweth that the Lord reſpecteth only the praiſes that are giuē him by his Saints, that is, by them that are holy. The ſame he teacheth afterward, ſaying, Let thy Saints be ioyfull in glorie, let them ſing Pſal. 149. 5.aloud vponupon their beds. As it is to be applied to our praiſes of God, ſo it is to our prayers and ſupplications vntounto God. For, the ſacrifice of the wicked is an abomination to the Pro. 15. 8. &. 21. 27. Iames. 5. 10. Hoſ. 14. 1. 2. Io…l. 2. 13. 17. Rom. 15. 30. Epheſ. 6. 18. Col. 4. 2. 1. … heſ. 5. &. 2. 3 …. Heb. 13. 18. Iam. 5 13.Lord, but the prayer of the vpright is his delight. Neither is it ſaid, that the prayer that is feruent auaileth much, but that the prayer of the righteous that is feruent auaileth much. Therefore as the Prophets do firſt exhort to repentance, and then to prayer: ſo the Apoſtles do firſt exhort to all other duties (in a maner) before they exhort to prayer: thereby teaching that prayers are of no account without the performance of other duties, without holineſſe.
The ſame is to be ſaid of our almes: for howſoeuer our almes may releeue and refreſh the receiuers; yea alſo keep them from ſome great extremities either againſt other, or againſt themſelues, before being in great diſtreſſe (alas that mens hearts ſhould be ſo ſtupified and hardened that the conſideration hereof ſhould not moue them being of abilitie the more to open their hands to them that are in neceſſitie,) yea, howſoeuer they may prouoke ſuch receiuers2. Cor. 9. 11. 12. to great thanks vntounto God (ſometimes to more for a little, then euer the giuer gaue for all that he hath) yet for al that, if we giuegive al our goods vntounto the poore, & hauehave not louelove, (a branch of this holineſſe) it will profit vsus nothing. The1. Cor. 13. 3. ſame is to be ſaid of our paſſiue ſacrificing of our ſelues, becauſe if without the ſame louelove we giuegive our bodies to be burned, it auaileth vsus as little.
To prouoke vsus to be thus holy, let vsus conſider of theſe reaſons.
Firſt, that we are commanded ſo to be holy, by the exampleReaſons to prouoke to holines. of God himſelfe: yea, to be holy in all maner of conuerſation, towards all, in all things, in all places, at allLeuit. 15. 44. 19 2. &. 20. 7. 1. Pet. 1. 15. 16. times.
Secondly, this holineſſe is the end of our election. For, God hath choſen vsus to be holy and without blame before him.Epheſ. 1. 4.
Thirdly, it is the end of our redemption by Chriſt, Who gaue himſelfe for vsus, that he might redeeme vsus from all iniquitie, Tit. 2. 14.and purge vsus, &c.
Fourthly, it is the end of our regeneration. For, Of his owne will beg at he vsus with the word of truth, that we ſhould be Iames. 1. 18.as the firſt fruites of his creatures. As the firſt fruites therefore were dedicated vntounto God, and were holy, ſo muſt all they be that ſacrifice themſelues vntounto God. Therefore it is ſaid, Iſrael was holineſſe vntounto the Lord, and the firſt fruites of Ier. 2▪ 3.his increaſe. Yea, ſo holy were all things ceremonially only dedicated vntounto the Lord, that Belſhazzars drinkingDan. 5. 3. &c. and glowſing in the cups of the Lord, taken out of the Temple of the Lord, &c. it coſt him both his life and his kingdome the very next night.
Fiftly, it is the end of our calling: God hath not called vsus 1. Theſ. 4. 7.to vncleanneſſe, but vntounto holineſſe.
Sixtly, all ſuch as hauehave partaked of the mercies of God before ſpoken of, among other were incorporated into Chriſt Ieſus, and made his members. As therefore ChriſtMark. 1. 14. Luk. 4. 34. is the holy one of God, ſo acknowledged by the diuels themſelues; ſo ſuch muſt be all his members.
Seuenthly, all that attend vponupon Princes, muſt be apparelled accordingly, whereby to be fit for ſuch attendance. They muſt not come before them in rags, but they muſt ſo preſent themſelues vntounto them, as they may no wayes be offenſiue. Therefore Ioſeph ſent for out of priſon beforeGen. 41. 14. Pharaoh, ſhaued himſelfe, and changed his raiment, and ſo came vntounto Pharaoh. And when Eſter preſented her ſelfeEſter. 5. 1. vntounto Ahaſhueroſh, ſhe firſt put on her royall apparell. Is not the ſame intimated vntounto vsus by that that is ſaid of the Kings daughter being firſt ſaid to be all glorious within, and to hauehave Pſal. 45. 13. 14.her clothing wrought with gold, before ſhe be ſaid to be brought before the King in raiment of needle-worke, &c. Certainly this is the fitter for this our preſent purpoſe, becauſe all ſuch to whom and of whom the Apoſtle here ſpeaketh, are alſo members of the ſaid Kings daughter, of the Church of God, of the which in the Articles of our faith we confeſſe this to be a ſpeciall prerogatiue that ſhe is holy. According hereunto Dauid ſaid, I will waſh my hands in Pſal. 26. 6.innocencie, ſo will I compaſſe thy altar, O Lord.
Eightly and laſtly, (not to be too tedious in multiplying of reaſons,) we are all now (as before hath bin ſaid) Prieſts vntounto God. What a ſhame therefore is it, that any of vsus ſhould preſent our ſelues vntounto God without holineſſe? Doth not the Prophet pray, Let thy Prieſts be clothed with Pſal. 132. 9. 1. Sam 2. 17.righteouſnes? As in the time of the Law, for the ſinne of the Prieſts the people abhorred the ſacrifices of the Lord; and as now the vicious life of ſome Miniſters of the Goſpel, maketh many to ſtand aloofe from the Goſpell, not regarding1. Tim. 6. 1. it, but deſpiſing it and the profeſſion of it: ſo the life of many profeſſors of the Goſpell, who are all Prieſts vntounto God, is ſo ſcandalous, that it cauſeth the very name of God and his doctrine to be blaſphemed▪ Neither are we onelyonly1. Pet 2. 9. Prieſts, but alſo Kings vntounto God, and a royall prieſthood, orExod. 19. 6. a kingdome of Prieſts. If Kings attendants muſt be apparelledApoca. 1 6. chap. 5. 10. fit to attend vponupon kings, muſt not Kings much more hauehave their royal garments and princely ornaments? What better ornament then this holineſſe? What better chaines Pro 1. 9. chap. 4. 9.for the necke? what more glorious crowne for the head of Princes then this holineſſe? Therefore in the former place of Exodus, the Lord ſaith not, Ye ſhall be vntounto me a kingdome of Prieſts, but he alſo addeth, and a holy nation. And without this garment, Chriſtians do diſgrace their royall dignitie: yea, they alſo preiudice the glorie of God himſelfe. In which reſpect our Sauiour exhorteth vsus to let our light Mat. 5. 16.ſo ſhine before men, that they ſeeing our good works (that is, the holineſſe of our conuerſation) may glorifie our Father which is in heauen. Hath not Peter alſo the very like exhortation1. Pet. 2. 11. 12. confirmed from the ſame end?
The vſe of all this is, firſt to reproue all them that willThe vſe of that before ſaid of our being holy. hauehave the names of Chriſtians, and are ready to defie all them and to ſpit in their faces that ſhall denie them to be Chriſtians, & yet liue moſt profanely, leudly, looſly, & diſſolutely; yea, in all groſſe iniquitie, ſwearing blaſpheming, contemning the word and Sacraments, ſeldome coming vntounto them, not regarding the Lords dayes, or any exerciſe of religion, eſpecially if they be but halfe a furlong from the place, or it blow, or raine, or ſnow: yea alſo quarrelling, drinking ſo long till they cannot ſtand, neither ſpeake a wiſe word: being likewiſe extremely couetous, partly in gathering wealth, without any ſatietie, like to the horſleaches two daughters; yea though they hauehave no charge,Pro. 30. 15. Eccleſ. 4. 8. neither know who ſhall enioy that which they gather: partly in ſparing, and neither giuing nor lending, where great need requireth; but to ſuch as aske the one or the other, complaining alwayes of their owne wants, and ſaying, they muſt borrow. How cōtrary are theſe things to ye Pſal. 112. 4. 5. 6. 9.deſcription of a bleſſed man fearing God. If they be admoniſhed of theſe things, they thinke it enough to anſwer, that they ſay their prayers eueryevery day, though wretched men they vnderſtand not a word of their prayers, neither do any thing according to their prayers; neuer hallowing the name of God; ſhutting their eares and hearts againſt Gods kingdome: neuer regarding to do the will of God vponupon earth; abuſing of their daily bread and drink: not forgiuing ſuch as treſpaſſe againſt them; not ſhunning any tentations, but ruſhing into the thickeſt of them.
Secondly, for our inſtruction, let vsus when we draw neare vntounto God, remember this holineſſe; according to the commandementExod. 3. 5. Ioſu. 5. 15. of God giuen both to Moſes, and alſo to Ioſhua, for the putting off of their ſhooes, becauſe the ground was holy: according to the example of Iakob, who going to Bethel at the commandement of God, charged all that were with him to put away the ſtrange gods that were amongſt Gen. 35. 1. 2.them, to cleanſe and change their garments: according to the commandement of God to Moſes for ſanctifying the people one day and the next, and for their waſhing their clothes before the Lords giuing his Law in their audience:Exod. 19. 10. 11. according to the practiſe of Dauid before mentioned, who waſhed his hands in innocencie, and ſo compaſſed the Lords altar. And to comprehend many things in a few words, according to Salomons counſell for looking to both Eccleſ. 4. 17. or 5. 1.our feete at our entrance into the houſe of God: to the charge of our Sauiour for being firſt reconciled to our brother before Mat. 5. 23. 1. Tim. 2. 8. Iam. 1. 21. 1. Pet. 2. 1. 2.we offer our gift: of Paul to Timothy, for mens lifting vp pure hands without wrath &c. in prayer: of Iames alſo and Peter for caſting away all filthineſſe &c. before the hearing of the word. And touching the hearing of the word in ſuch maner, is there not great reaſon thereof, ſith Chriſt2. Cor. 13. 3. 1. Cor. 3. 9. himſelfe ſpeaketh in his Miniſters, and God himſelfe worketh alſo with them; worketh (I ſay) not laboureth. For to ſpeake properly, God cannot be ſaid to labour, becauſe he doth whatſoeuer he will▪ without any labour, onelyonly byPſal. 33. 6. 9. ſpeaking his word. The ſame is to be ſaid of the Supper of the Lord, that is of praying and hearing the word: and therefore the Apoſtle willeth a man to proue himſelfe, and ſo to eate and to drinke. The word and Sacrament alſo1. Cor. 11. 28. being ſo precious as they are, who can be too carefull in purging themſelues before the receiuing of them? Who is ſo fooliſh as to put precious licour into a fuſtie veſſell? Neither muſt this cleanſing of our ſelues be for the preſent onelyonly, afterward returning with the dog to the vomit, 2. Pet. 2. 22.and with the ſwine vntounto the mire; but we muſt ſo keep our ſelues: and the oftener we heare the word and receiue the Sacrament, the more holy eueryevery day muſt we be.
All this our holineſſe muſt be in humilitie: without humilitie, there is no holineſſe. The more humble we be, the more capable are we of the knowledge of the word,Pſal. 25 9. and of comfort by the Sacrament, yea alſo by prayers.Luk. 18. 14. 1. Pet. 5. 5. Luk. 1 53. God reſiſteth the proud, but giueth grace to the humble. The Lord filleth the hungrie with good things, and the rich (in their owne conceit) he ſendeth emptie away, euen from word, from Sacraments, from prayer. He that thinketh 1. Cor. 2. 8.he knoweth any thing, knoweth nothing as he ought to know. Oh that this were well conſidered of. For certainly many great profeſſors are ſo ouer-weened and puft vp with a conceit of their owne knowledge, that they thinke no man can teach them any thing that they know not alreadie: yea ſome are like to thoſe the Prophet ſaid, did ſtriue Hoſ. 4. 4.with the Prieſt; ſo (I ſay) ſome are more ready to ſnap at that which is ſaid by the Miniſter, and to find fault with and controll the ſame, as thinking themſelues could ſpeak better, then in humilitie and meekneſſe of mind to learne any thing.
As the former life is of God, ſo is this holineſſe. ChriſtIoh. 17. 17. prayed the Father to worke it through his truth: and Paul 1. Theſ. 5. 23.prayed the God of peace to ſanctifie the Theſſalonians throughout, or wholy.
Thus alſo to be holy is a work of Faith as well as to be liuing. For, our hearts are purified (or ſanctified) by faith.Act. 15. 9.
As the life alſo of our ſacrifice before ſpoken of, noteth alacritie and conſtancie; ſo whatſoeuer in this holineſſe we do to God or to men, we muſt do the ſame without grudging or murmuring: yea, as God giueth to all men liberally, and Phil. 2. 14. Iam. 1. 5.vpbraideth no man; ſo and much more ought all men to be cheerfull in all dutie to him. As whom God loueth, he loueth them to the end: ſo let him that is holy, be holy ſtill. Ioh. 13. 1. Reu. 22. 11.This holineſſe is of great price, far excelling all the robes of all Monarks, yea more precious then all the veſtiments of Aaron with their appurtenances. It is the garment of all the bleſſed Angels in heauen: of Chriſt Ieſus and of God himſelfe: freely giuen vntounto vsus for Chriſt Ieſus ſake. Who therefore would not weare it for the giuers ſake. If one hauehave ſomething giuen him by ſome ſpeciall friend, he wil ſay, that he will be knowne by it as long as it will laſt: how much more ought eueryevery man to ſay, he will alwayes be knowne by this garment, that is alwayes new, and will neuer be old, or the worſe for wearing? Thus much for this adiunct holy.