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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	holy_a	12,790	5	4.8317	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13024	The Christians sacrifice much better then all the legall sacrifices of the Iewes; and without the which, all the said legall sacrifices of the Iewes, euen when they were in force, were not acceptable to God. Or, a logicall and theologicall exposition of the two first verses of the twelfth to the Romanes, with all the doctrine in the said two verses, plainly laid forth, and fitly applied according as these times do require the same. Wherein also besides the orthodoxall exposition of the said words, diuers other places of Scripture by the way occurring, before somewhat obscure, are so naturally interpreted, as that the iudicious reader shall thinke his paines well bestowed in vouchsafing to reade this treatise following. With the authors postscript to his children, as it were his last will and testament vnto them.	Stoughton, Thomas.	1622 (1622)	STC 23314; ESTC S100120	224,816	288

to embrace any heresies as waxe is apt to receiue any picture of a seale The Lord keepe vs from further experience hereof If doctrine be not in higher estimation with v● then of long time it hath bin we may feare a greater rent and reuolt from the truth then yet we haue seene Without this regard of sound doctrine what delight soeuer we haue in exhortations what good motions soeuer for the present all wil quickly vanish How good soeuer a pace a Gelding hath what life and mettle soeuer he hath for a while yet if he haue not legs to maintaine the same he will not be able to hold out a long iourney but will giue in and sinke vnder his rider when perhaps he hath most need of him The greater and goodlier and higher any building is for the vpper part thereof the sooner it will fall and come to ruine without a foundation answerable to support it Euen so though men seeme to be forward for a while in godlinesse yea to be very zealous for the Lord as Iehu 2. King 10. 16. boasted himselfe and indeed seemed to be yet alas such hot loue will soone be cooled without sound doctrine to confirme strengthen and nourish the same How many at the first are very forward yea so forward that if Paul were liuing they would deceiue him who notwithstanding embrace this present world with Demas 2. Tim. 4. 10. fall from all and would forsake Paul himselfe as Demas did I am sure they forsake his doctrine How many take exceptions against the Ministers doctrine and exhortations as being either too harsh or too milde too vehement or too cold and at their vtterance as being either too slow or too quicke or at their voice as being too high or too low that they either runne to other Ministers Ioh. 6. 66. or do forsake all as many of Christs disciples did neuer walking any more with them or hearing them Whence is all this but from want of a good foundation of doctrine Hereby there are many such men and women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 6. as those women the Apostle calleth little women not of stature but in knowledge and vnderstanding were y● Paul saith were laden with sins and caried away with diuers lusts euer learning and neuer able to come to the knowledge of the truth and therefore such doe easily fall away and are peruerted because they could neuer attaine to such knowledge of the truth as Paul in this Epistle before and after elsewhere hath taught Some ouerswayed by pleasures for want of a good foundation in doctrine some 2. Chron. 24. 17 c. for the same reason peruerted by flatterers If Ioash had had a good foundation would he so easily haue bin corrupted by the flatterie of his Pinces and fall away too as he did to his owne wofull ruine from the goodly profession he had made in the dayes of Iehoiada Some also fall away by tribulation and persecution and trouble for Math. 13. 21. the words sake The same I might say especially of couetousnesse and the loue of mony and of the world yea 1. Tim. 6. 10. 1. Ioh. 2. 15. also of many other particulars That that I haue said of a good foundation to be laid before exhortation I may say of exhortation to be added to doctrine for without it doctrine will lie dead and not profit a man at all It were better for a man neuer to haue heard any doctrine neither euer to haue learned or knowne it then not to make vse thereof by application and exhortation to liue accordingly yea the truth is no man truly knoweth any good doctrine that doth not frame and conforme his life and conuersation vnto it Remember and remember it againe and againe and consider seriously thereof that He that saith he knoweth God 1. Ioh. 2. 4. and keepeth not his commandements is a lyer and the truth is not in him Yea remember and forget not that doctrine or knowledge without practise by exhortation increaseth a mans condemnation That seruant that knoweth his maisters Luc. 12. 47. will and doth it not shall be beaten with many stripes Haue not or had not they great knowledge that are or shall be able to teach others and to boast of their prophecying and casting out of diuels in Christs name yet what a Math. 7. 22. dread●ull answer shall they receiue Had not Iudas Iscariot by his commission to preach and power to cast out Math. 10. 1. diuels c. like knowledge with the other Apostles yet how fearfull was his end To conclude the diuels know the doctrine of the Scriptures more exactly then all the Doctors of Diuinitie in the world for they haue heard all the Prophets Apostles Euangelists and other Ministers yea our Sauiour himselfe and God himselfe speaking by Angels they haue bin at all disputations in all conferences and councels from the beginning to this houre and they are of quicker capacitie by their spirituall nature then any men yet ye know their present state in hell and their reseruation there in chaines for a greater condemnation Iude 6. at the last great day of the Lord because of all the exhortations they haue heard made vnto others they neuer made or could make any vse to themselues but onely for the tempting of men to do against the doctrine that themselues do know O therefore let not vs thinke doctrine or the knowledge of doctrine alone to be enough but let vs labor to make vse thereof to faith and holy life according to the said doctrine by application of it to our selues and one to another And why First to adorne and grace the s●me doctrine thereby because the wicked Why we must ioyne exhortations vnto godlinesse with doctrine 1. Tim. 6. 1. Tit. 2. 20. Math. 5. 16. 1. Pet. 2. 12. 2. Pet. 1. 10. are ready to take euery occasion by the euill life yea by the least slips of professors how meane soeuer and how new soeuer the said professors be to blaspheme the name of God and his doctrine Secondly to winne others to the doctrine and to prouoke them to glorifie God Thirdly to confirme our owne hope of saluation and to make our election and calling the surer not with God but to our owne soules and consciences for our greater comfort in the day of our affliction and houre of tentation and the more to encourage vs to resist Satan as knowing that so he will flie from vs and that we howsoeuer assaulted by Iam. 4. 7. him shall not be moued it being a part of Gods righteousnesse Psal 15. 5. Math. 7. 25. 1. Ioh. 2. 17. I●m 1. 22. 2. Pet. 1. 10. Heb. 6. 10. Ioh 10. 28. 1. Pet. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as of his mercie not to forget such things Such also as do so heare the voice of Christ and follow him being kept by the power of God vnto eternall

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 vnto God must not striue but be gentle vnto 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 giue them repentance to the acknowledging of the truth that is to trie if God will giue them repentance As all men must haue 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 haue 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 same Math. 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 vpon 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 onely 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 onely to the 32 verse of the eleuenth Chapter God hath concluded them all in vnbeleefe that he might haue mercie 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 giue it Brethren them as he did before to the Iewes for he calleth them Rom. 9. 3. his brethren and kinsmen according to the flesh but these being by nature of another nation and heathen he calleth Rom. 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 euery where in all the Epistles so frequent I need not to stand vpon it as some perhaps would do Onely thus much that it is a word testifying loue and humilitie not proceeding ex more sed examore not of custome but of loue 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 reuilings Math. 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 loue 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 they 1. 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 haue 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 onely putting their necks vnder his girdle but trampling with his foule feete vpon their sacred heads yea vpon the soules of so many as subiect themselues vnto him and whom the Lord in his iust iudgement leaueth to themselues and giueth them ouer to beleeue lies because they receiued not the loue 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 loue to draw their people to better loue of the word and of such exhortations as from the word and vpon the word they make vnto 1. 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 loue that they may be the better regarded and Psal 141 5. accepted as kindnesse and as precious oile that shall not breake their head Therefore the Apostle prefixeth this word brethren not onely before such exhortations as this is but also before his reprehensions VVhen he could reproue the Corinthians for not profiting by the word as 1. Cor. 3.

our whole life time fare the better but the soule it selfe touching the euerlasting life and glorie thereof shall haue 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 haue 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 haue no benefit for the glorifying and making thereof like to the glorious body of Philip. 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 onely 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 vnto 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 Because Isai 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 vs 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 vs 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 Common-wealth 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 was Dan. 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 in 2. 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 Lord Chap. 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 as Iudg. 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 by Acts 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 was Gen. 4. 5. brought and offered onely with the bodie not with the soule Therefore also the Lord calleth vpon vs 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 vs not onely 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 whatsoeuer Psal 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 loue hatred anger envie feare hope griefe ioy delight c. all these and euery 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 haue 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 haue bin most wittie most learned and of greatest reach Satan making choice of the Gen. 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 vs to mourning and weeping to sackcloth and ashes Such as do straine all that is in them to make other merrie onely 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

holinesse Sixtly all such as haue partaked of the mercies of God before spoken of among other were incorporated into Christ Iesus and made his members As therefore Christ Mark 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 vpon 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 vnto them as they may no wayes be offensiue Therefore Ioseph sent for out of prison before Gen. 41. 14. Pharaoh shaued himselfe and changed his raiment and so came vnto Pharaoh And when Ester presented her selfe Ester 5. 1. vnto Ahashuerosh she first put on her royall apparell Is not the same intimated vnto vs by that that is said of the Kings daughter being first said to be all glorious within and to haue 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 vnto God What a shame therefore is it that any of vs should present our selues vnto 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 regarding 1. 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 vnto God is so scandalous that it causeth the very name of God and his doctrine to be blasphemed Neither are we onely 1. Pet 2. 9. Priests but also Kings vnto God and a royall priesthood or Exod. 19. 6. a kingdome of Priests If Kings attendants must be apparelled Apoca. 1 6. chap. 5. 10. fit to attend vpon kings must not Kings much more haue 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 vnto 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 vs 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 exhortation 1. Pet. 2. 11. 12. confirmed from the same end The vse of all this is first to reproue all them that will The vse of that before said of our being holy haue 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 vnto 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 haue 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 the 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 euery 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 vpon 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 vs when we draw neare vnto God remember this holinesse according to the commandement Exod. 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 Christ 2. 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 onely by Psal 33. 6. 9. speaking his word The same is to be said

other refuge whereto to flie Is there any other name among men Act. 4. 12. whereby we may be saued then by the name of Christ Or is there any other Sauiour in heauen or in earth by whom to be saued Christ Iesus being shaken off and forsaken Moreouer the Gospell is so excellent so glorious that now and here in this world this is one end as before I in Chap. 1. said of the ministerie thereof by men that vnto principalities and powers in the heau●nly places that is vnto the Ephes 3. 10. Angels of heauen might be made knowne by the Church the manifold wisedome of God For which cause the Angels as it were stretching out their necks do desire to behold that 1. Pet. 1. 12. is more and more to vnderstand the things that are now preached in the Gospell as sometime the two Cherubims Exo. 25. 18. c. and 37. 7. c. made of gold were set with their faces one towards another looking both to the M●rcie seate as it were listening what the Lord from thence should speake vnto his people Is it a small matter that the Angels must know and desire to know O the wretchednesse then of men that care not for the knowledge thereof The Angels also are said to reioyce at the least beginning Luk. 15. 7. of this saluation euen in the first conuersion of any sinner How also did a multitude of them reioyce at the birth of Christ for the working of this saluation and who Luk. 2. 13. is both the author and the matter and the end of the Gospell Let all these things be seriously considered and no man is so blind but he will see no man so wilfull but he will acknowledge the will of God now reuealed in the Gospell since the comming of Christ to be better then his wil before deliuered in the Law and the time thereof better then the time of the old Testament If any be so blind that he doth not see it and so wilfull that he will not acknowledge it oh wo wo vnto him I would not be in his coate in his condition for a thousand thousand worlds Thus much of the first adiunct in this place of the wil of God viz. that it is called good The second adiunct thereof is acceptable or well pleasing The second adiunct of the wil of God Acceptable or well pleasing Ephes 5. 10. For it is the same word as I noted before that is vsed for the third adiunct of our sacrifice The same word both for the verb and also for this adiunct of the will of God is vsed elsewhere prouing what is acceptable or well pleasing vnto the Lord. This adiunct is a consequent of the former good as before it was of holy For whatsoeuer is holy or good especially so good as before we haue heard this wil of God to be cannot but be also acceptable and wel pleasing to God because God himselfe is good and the author of all goodnesse and kindnesse in other and it was his good pleasure that this his will and new Testament should be so good as it is Therefore he saith not There Ier. 31. 31. Heb. 8. 8. shall be a new couenant but I will make a new couenant with the house of Iudah c. And this the Apostle applieth to the time of the Gospell and to the new Testament before spoken of If therefore this new Testament be Gods owne work it cannot but be acceptable and well pleasing vnto him That this is here taken by opposition and comparison as well as the former it is manifest because the former will of God and the old Testament especially touching the sacrifices and other rites and ceremonies of the Law had all relation to the new Testament and Gospell and to the will of God therein contained without which relation the obseruation of them was neuer acceptable or well pleasing vnto God yea it was reiected by him as i● he had not required it yea it was hatefull vnto him euen Isay 1. 11. 12. 13 14. Isay 66. 3. an abomination and as a thing that troubled him Yea he that killed an oxe for sacrifice was as he that slue or murdered a man he that sacrificed a lambe as he that cut off a dogs necke he that offered an oblation as if he offered swines flesh c. By another Prophet also he saith that their burnt Ier. 6. 20 offerings were not acceptable vnto him neither their sacrifices sweet Doth he not also say the very like by the Prophet Amos Yea likewise by Micah Some perhaps will obiect Amos. 5 21. Mica 6. 7. that all that was because with such sacrifices they did not ioyne obedience vnto the morall Law True but whence was this but because they looked not to Christ in the new Testament without faith in whom there is no Heb. 11. 6. pleasing of God and because the law of God morall was not written in their hearts according to the promise for Ier. 21. 33. 2. Cor. 3. 3. Heb. 8. 10. the time of the Gospell and new couenant of God as also according to the commendation of the new couenant by the Apostle Touching the comparatiue taking of this adiunct that now the will of God or the new Testament and Gospell declaring that will of God is more acceptable and pleasing it is euident because Christ Iesus before onely promised is now come into the world and hath by the Father himselfe bin visibly sealed as himselfe speaketh by Ioh. 6. 27. the holy Ghost descending vpon him in the forme of a Doue and as publikly and audibly proclaimed to be his Sonne Mat. 3. 16. 17. in whom he is well pleased And according hereunto God is oftener and more plainly called the Father of our Lord Iesus Christ and by him our Father in the new Testament then euer before in the old Testament What doth this intimate but that God hath more abundantly powred out his Fatherly loue in these dayes and is better pleased with vs as with his adopted children then euer before And did the Lord euer shew himselfe so well pleased in the time of the old Testament and vnder the Law as he hath done in the time of the new Testament and since the preaching of the Gospell Did he euer so grace any Ministers of the old Testament yea the best Prophets as he did the Apostles by sending downe the holy Ghost in the visible similitude of clouen tongues like as of fire sitting Act. 2. 3. c. vpon euery one of them whereby they that before could speake but one tongue did presently speake all languages yea so also that at the same time by one dayes preaching ver 41. there were conuerted to the faith and added to the Church about three thousand soules which did abundantly testifie their said effectuall conuersion by making all things common and selling their possessions and parting them to all men as

their right Gal. 3. 1. minds not bewitched nor as it were distracted by false Apostles esteemed Paul as an Angell of God yea as Christ cap. 4. 14. Iesus so that they would haue plucked out their eyes if it had bin possible and haue giuen them to Paul Alas how many in these dayes would if they could scratch out their Ministers eyes Certainly as Paul saith of the Corinthians 2. Cor. 12. 15. that the more abundantly he loued them the lesse he was beloued of them so may many good and carefull Ministers say in these dayes of some of the people whom they haue taught and for whom and their 's they haue prayed and haue bin heard in the things they haue prayed for in their behalfe especially if they shall either publikly reproue any thing whereof their consciences doe accuse them though the Ministers neuer in such reprehensions neuer meant them or at the least any thing roundly speake of any thing but priuatly And such base estimation of Ministers hauing once possest the minds of men it will hardly be cast out by Christs disciples if they were here without Mark 9. 29. prayer and fasting Neither is this the fault of profane and ignorant men but of men of great knowledge and profession yea also of no small fashion otherwise and therefore indeed towards Ministers the more bitter and impatient But because such loue and high estimation of Ministers How the loue of men towards their Miinsters as also their inward reuerence of them may be discerned as the Apostle commendeth to the Thessalonians are things inward how may they be discerned by others that cannot see into the inner parts of a man To omit that outward reuerence and respect that is common to other persons of any eminencie in the world as the which may be gathered by some thing before spoken of the cariage of other toward ot●er Ministers and the which is ordinarily vsed I will onely commend three things whereby the due loue and estimation of Ministers may be discerned first diligent hearing of them secondly sufficient maintenance thirdly true obedience Touching diligent hearing Dilligent Ministers diligent to be heard first of all let vs remember that they are so to be heard though they do not liue according to their teaching and doctrine but cleane contrary thereunto For so our Sauiour commanded concerning the Scribes and Pharisees Mat 23. 2. 3. For the life of such shall onely increase the condemnation of such Ministers themselues it shall not any whit preiudice the attentiue and reuerent hearer neither may it be pleaded as an excuse for not hearing of such Ministers Where there is a commandement for doing any thing there is a promise of blessing to them that do the thing commanded And hath not the Lord blessed the ministerie of some that haue bin wicked Verily he hath as appeareth by that that is written of such as shall be able to pleade in the last day they had prophesied and cast out diuels Mat. 7. 22. 23. and done many wonderfull works in the name of Christ who notwithstanding shall be reiected as workers of iniquitie Gods blessing is not tyed to the persons of any but attendeth vpon his owne ordinance carefully respected The word of God in the mouth of a man hath first come Iob. 22. 22. out of the mouth of God himselfe and therefore it shall Isay 55. 11. not returne to the Lord in vaine but it shall accomplish that which he pleaseth c. and be a sauour either of death vnto 2. Cor. 2. 15. 16. death or of life vnto life in both a sweet sauour of Christ God his iustice is as precious vnto him as his mercie Our Sauiour also saith He that hath an eare to heare let him heare what the Spirit saith not what man saith vnto the Churches Reu 2. 7. 11. 17. Do not also the excellencie of the word and our necessitie require the hearing thereof by whom soeuer preached But for all that some perhaps may aske more particularly Our owne Ministers especially to be heard on the Lords dayes what Ministers are to be heard I answer that on the weeke dayes let men heare any soundly preaching wheresoeuer they can as their callings strength of bodie and affaires will giue them leaue for the better increase of knowledge confirmation of iudgement strengthening Phil. 1. 9. 1. Thes 4. 1. ● Pet 1. 5. and 3. 18. Heb. 10. 24. of faith prouoking of loue growing in all grace For we must abound more and more in all these things But on the Lords daies we must heare our owne Ministers soundly preaching and especially gracing their doctrine with a life agreeable as also the next so preaching whose ministerie we may be partaker of without preiudice to our owne But what if we may heare some other of better gifts then either our owne or the next dwellers by whom we may be more edified We are not so much to respect the gifts of men as Gods ordinance both in setting able Ministers ouer vs and also in commanding rest on his day For we are as well bound to heare our owne Ministers preaching soundly as they are bound to preach to vs. They may as well leaue vs as we them And we are more bound to rest on the Lords day without very great necessitie to the contrary then we are bound to labour on the six dayes The commandement for sanctifying the Lords day and resting thereon as a meanes of sanctifying the same is absolute but the words six dayes shalt thou labour c. are but the libertie so to do without any absolute necessitie As the like Of euery tree in the garden thou mayst Gen. 2. 16. freely eate viz. except of the tree of knowledge of good and euill c. The like is to be said of that touching the finding of a birds neast with yong ones Thou shalt in any wise let Deut. 22. 7. the dam go and take the yong to thee Neither was Adam bound to eate of euery tree except the excepted nor a man so bound to take the yong birds as that he should sinne if he tooke them not So are the words to be vnderstood for working on the six dayes Otherwise it were not lawfull to heare the word on any of these dayes neither especially to keepe any one of those dayes wholy holy vpon any occasion By the same reason also that some may leaue their owne preaching Minister and other neare both whose labour they may enioy other may do the like and so there shall be none left to whom such Ministers may speake Not so For we leaue our wiues children and seruants and diuers other too that cannot go abroad Yea but by the former reason they may go as well as your selues Againe that is spoken more like to them that loue good cheare at other mens tables But will ye that thus pleade like it well if your children or

THE CHRISTIANS SACRIFICE Much better then all the Legall Sacrifices of the Iewes and without the which all the said Legall Sacrifices of the Iewes euen when they were in force were not acceptable to God OR A Logicall and Theologicall exposition of the two first verses of the twelfth to the ROMANES with all the doctrine in the said two verses plainly laid forth and fitly applied according as these times do require the same Wherein also besides the orthodoxall exposition of the said words diuers other places of Scripture by the way occurring before somewhat obscure are so naturally interpreted as that the iudicious Reader shall thinke his paines well bestowed in vouchsafing to reade this Treatise following With the Authors Postscript to his children as it were his last Will and Testament vnto them LONDON Printed by WILLIAM IONES 1622. TO THE RIGHT HONORABLE AND MOST TRVLY RELIGIOVS ROBERT EARLE OF WARWICKE and Baron of Leez AND TO HIS MOST HOPEFVLL YONG SONNE AND heire ROBERT Lord Rich. All increase of true pietie and honour in this life and euerlasting glory and happines in the life to come Most Noble Earle and Right Honorable Lord. IF Dauid so well acc●pted of the kindnes of Barzillai the Gilaadit though his subiect performed 1. Sam. 17. 27. vnto him in his distresse by the treason of his sonne Absalon that being deliuered and restored to his kingdome he did not onely offer Princely entertainment to the said Barazillai himselfe but vpon his refusall thereof did also most graciously accept of his sonne Chinham to be in his Court yea 2. Sam. 19. 33. 36. if he were also so mindfull of the said loyall kindnes of Barzillai that vpon his death bed he gaue charge to his sonne Salomon to shew kindnes to the sonnes of the said Barzillai and to let them be of those that should 1 Kin. 2. 7. cate meate at his table because they had come to him when he fled from his sonne Absolom yea if mercilesse and 1. Sam. 39. 44. 20. 33. vnnaturall Saul that would haue killed his owne sonne Ionathan spared the Kenites for the kindnes of Iethro their father 400 yeares before shewed to the 1. Sam 15. 6. Exod. 18. 17. Israelites in giuing good counsell to Moses for the better gouerment of the Israelites and in directing of them in their iourneys in the wildernes if I say Num. 10. 31. Dauid so respected the kindnes of one of his subiects that ought in duty and alleageance to haue performed much more vnto him and if that mercilesse Saul shewed kindnes to the Kenites for the kindnes of Iethro so long before shewed to the Israelites much more may I poore man and forlorne creature acknowledge my selfe bound to performe all duety and seruice vnto your Honors for the Honorable fauours of the Noble Earle of Warwicke now deceased vnto me a meere stranger vnto him and altogether vnknowue but onely by the commendatorie testimonie of that graue and religious gentleman Mr. Iohn Butler of Toby Esquier now also at rest with the Lord. Hauing therefore nothing else whereby to expresse my duety to your Honours I am bold to present such as I haue the rather because as I dedicated the first fruits of my like labour to my old most Honorable Lord before mentioned about some 24. yeares past euen before I was throughly knowne vnto him and that because of his most Christiā care for the churches of God in Essex wherof he was Patron so I thought I might the more presume of your Honorable acceptance of these my paines the rather because in respect of my manifold infirmities by age they may be my last The more also that God himselfe hath now honored your Noble house and made it renowned in the Church both by the profession of the Gospell and also by the protection of the professors thereof euen now to the third generation of your name the more my selfe and all other that loue the Gospell haue cause to honor you euen as the more any king aduanceth any subiect the more all other subiects ought to respect such a subiect for his kings sake yea we haue the more cause to pray also for your honors so to continue still your honoring of the Lord and of the Gospell most worthy of honor as you haue begun that your selues and your posteritie may yet be the more honored yea and this as a Minister of the Gospell I exhort you in the name of the Lord Iesus that shewed me mercie in making me a Minister that you continue so much the more so to do by how much the more enemies the Gospell dayly hath both of A theists and of carnall professors thereof and also and especially of papists not onely in other countries but euen in our owne and those euen of your owne rancke I meane of the nobilitie it selfe besides them of the gentry and other inferiours at the commaund of such superiours Herein if ye shall ouercome as I doubt not but that ye shall oh how great shall your honor then be One of you two now do sometime weare a coronet with other the like princes and do sit in Parliament with one of the Lords Cheife Kings and Iudges of the earth But the time shall come when the Lord Iesus the King of Kings and Lord of Lords Psal 2. 10. Reu. 17. 14. and 19. 10. Mark 8. 38. comming in the glorie of his Father with his holy Angels and sitting in iudgement vpon men and Angels shall crowne you both with crownes better then of the finest gold euen of righteousnes life and glorie which 2. Tim. 4. 8. Iam. 1. 12. 1. Pet 5. 4. Reu. 3. 4. 21. shall not fade and shall also giue you both to walke with himself in white yea to sit likwise with him in his throne as himselfe hath already ouercome sitteth with his Father in his throne Are you not affected with these things I doubt not but you are be ye so alwaies to the end Yea as Paul hauing highly commended the 1. Thes 4. 9. 10. Thessalonians for such brothe●ly loue that he needed not to write vnto them thereof because they were taught inwardly of God to loue one another and so indeed did yet for all that exhorted them more and more Heb. 6. 10. 11. to abound in so doing and as the Apostle to the Hebrewes hauing said that God was not vnrighteous that he should forget the worke and labour of their loue which they had shewed to his name in hauing ministered to the Saints and yet ministring doth for all that desire euery one of them to shew the same deligence to the full assurance of hope to the end so do I Right Honorable exhort you to do the like for the aduancing of the Gospell and the countenancing and comforting of the professors especially the sincere and painefull Ministers thereof euen to the end that your present comfort from consideration hope of the

bountifully reward such seruants at their departure from them then such people do reward such Ministers euen whilst they are with them And may not such iudgements of God be feared against the whole land for this sinne as heeretofore haue bin executed vpon other people for the like The same I say for that which I haue written of the itching eares of some to heare other preachers farther off dwelling with neglect of their owne and neerer dwellers though they cannot iustly except any thing against them yea I haue written the more in this behalfe not onely because of the great discouragement of such their owne and other neere dwelling Ministers but also because somtime such itching ears vpon a light report of some stranger preaching 3 or 4 miles off on the Lordes day going to heare him haue lost their labour heard no Sermon at all That notwithstanding which I haue written of hearing the next dwelling Preachers after their owne rather then further dwellers I doe not meane of Preachers in the same Cittie or Towne that hath diuers Churches because in such places farther dwellers may be heard after their owne Preachers without any great labour of the hearer and without any preiudice to neerer dwellers In such places more libertie may be vsed then where further dwellers cannot be heard without more labour then is fit to be taken on the Lords day Neither also do I so condemne all hearing of further dwellers mens owne or neere dwelling Preachers not being neglected but that in some extraordinarie causes and at sometimes for comfort of afflicted consciences or for resolution of some doubtfull mindes in some things men may heare some furthers dwellers whom they shall vnderstand either to preach of such a text as may minister most comfort to such troubles of conscience or to handle such points as are especially doubted of Prouided notwithstanding that it be no ordinarie matter neither often but seldome These things I haue heere promised to preuent all misconstruction of any thing in this treatise by me written and consequently to auoid all offence by such misconstruction If any other thing shall seeme strange I hope that loue and iudgement shall qualifie the strangnesse thereof Loth I am and very loath to offend any of Gods children But touching such as are so curious that nothing will please them and that rather read mens workes to carpe at them then to profit by them seeming alwaies to learne and yet 2. Tim. 3. 7. neuer attaining sound knowledge I care not to please their humors Thus crauing thy praiers for my owne comfort in my old weake age and for the blessing of God vpon this my Treatise that many may present themselues such sacrifices to God as in this Scripture he requireth and may also according thereunto take the m●re heed of all conformitie to this world and be the more carefull to be reformed in their minds c I commit Act. 20. 32. thee to God and to the word of his grace whereby we may all be built vp and at the last haue that inheritance which he will giue to all them which are sanctified Thine vnfaignedly in the Lord Iesus THOMAS STOVGHTON From my poore lodging in the poore Hospitall called S. Bartholomewes by Sandwich in Kent August 21. 1622. THE CHRISTIANS SACRIFICE ROM 12. 1. I beseech you therefore brethren by the mercies of God that you present your bodies a sacrifice liuing holy and acceptable to God your reasonable seruice 2 And be not conformed to this world but be yee transformed by the renewing of your mind that ye may proue what is that good that acceptable and perfect will of God CHAP. I. The first Chapter concerning the coherence of this Text and all following to the end with the former eleuen Chapters and the doctrine in them deliuered IN all the former part of this Epistle the Apostle after the testification of his loue vnto these Christian Romanes by his gracious salutation of them and holy thanksgiuing vnto God in their behalfe as also by his earnest prayers for them hath chiefly and principally laboured in deliuering certaine maine and fundamentall points of Religion yet not so wholy and altogether but that sometimes he inserteth some exhortations according to occasion offered by the particular doctrines handled by him The points of doctrine before deliuered are especially The points of doctrine handled in all the former Chapters these First the corruption of all men Iewes and Gentiles by nature in transgressing the law of God together with the wrath of God deserued thereby in the latter part of the first Chapter and so forward to the end of the second shewing notwithstanding by the way that the Iewes were deeper in that corruption then the Gentiles in respect of their greater knowledge and that yet God had bin very patient and long-suffering towards them thereby the better to leade them to repentance Secondly proleptically to preuent an obiection he sheweth that their greater sinne did not preiudice their prerogatiue aboue the Gentiles by the word of God onely vouchsafed vnto them and to no other nation and so preuenting some other obiections to make way to the doctrine of iustification by faith alone without the works of the law either ceremoniall or morall performed by meere naturall men or in part sanctified by grace he handleth this point largely in the third and fourth Chapters amplifying the same by diuers effects and fruites thereof and declaring the grace of God therein to be the greater because God vouchsafed the same when they that were so iustified by him were his enemies c. Chap. 5. In the sixt Chapter he hath shewed the said grace of God in so iustifying men not to giue libertie to men to sinne but to bind men to make the more vse of the death and resurrection of Christ to the dying vnto sinne and liuing vnto righteousnesse and giuing their members as plentifully as truly and as cheerfully vnto righteousnes as euer before they had giuen them vnto sinne and vnrighteousnesse In the seuenth Chapter he sheweth in what maner we that now liue vnder the Gospell are freed from the Law and how we are dead vnto the Law and yet that the Law is still necessary to shew vs our corruption remaining in the best and being so forcible that many times it maketh them to do that that they should not and the which by grace they would not doe so that euen the very best though as holy as Paul may crie out of their miserable estate in that respect and yet the more giue thanks to God for their deliuerance from the same by Iesus Christ In the eight Chapter he insisteth in the former priuiledge of them that are deliuered by Iesus Christ from their miserable condition by sinne remaining in them declaring not onely that all that are in Christ Iesus are freed from condemnatiō and who they be that so are in Christ Iesus but also that they are by

doctrine the word loue with all the foure former ends why he would haue their said loue so to abound in knowledge and iudgement are for exhortation And indeed loue to God and men will much erre without knowledge and iudgement to direct them and men also cannot discerne things that differ neither be sound at the heart nor free from offence much lesse filled with the fruits of righteousnes without the same knowledge and iudgement to shew them what is false what true what euill what good neither can they be sound and sincere except they know what soundnesse and sincerenesse is and how it is to be had and whereby to be retained Finally how can men abound in the fruits of righteousnes except they know what workes are righteous and what vnrighteous Moreouer doctrine is as it were the whole loafe or ioynt of meate exhortation is the diuiding of it aright and 2. Tim. 2. 15. the distribution thereof according to the diuers states and capacities of men and men to be instructed in doctrine are as children that cannot carue for themselues As therefore it is not enough for whole loaues of bread or ioynts of meate to be set before children except the same be cut and diuided to euery one according as their need requireth and as it were by parcels and seuerall por●ions so it is not enough for doctrine to be onely deliuered except also by exhortation the same be applied as euery man is capable thereof and hath need in respect of his place and calling and conuersation All this is not to be so vnderstood as though euery Minister of the word should be able to teach and exhort in the same measure For these faculties of teaching and exhorting are distinguished in this Chapter verse 7. 8. and Pastors and Teachers are reckoned as seuerall callings as well as Apostles Prophets and Euangelists and to one is Ephes 4. 14. 1. Cor. 12. 8. giuen by the same Spirit the word of wisedome and to another the word of knowledge This therefore is onely the meaning that doctrine alone is not to be taught but also to be applied by exhortation either by one and the same man or by diuers some teaching some exhorting some hauing a speciall gift in teaching that are but meane in exhortation and some being excellent for quickning men by exhortation that haue not the like facultie for doctrine The vse of all this is twofold 1. Reprehension 2. Instruction It reproueth all that content themselues with one only The vse of the former doctrine without the other Some with doctrine onely that neuer care to be pressed with exhortation for doing of that which doctrine teacheth and requireth Some for a time are moued with earnest exhortations and a while are hot on the spurre in their affections to the Preachers and swift to speake in commendation of such Sermons as do so on the sudden affect them who notwithstanding cannot beare doctrine though neuer so diuine at least who cannot endure much thereof but thinke it tedious and irksome So neither the one nor the other doth long giue them good content Such are like to those little children Math. 11. 16 17 18 19. that our Sauiour speaketh of and to whom he compareth the Iewes who were not pleased with the preaching either of Iohn the Baptist or of himselfe but had their exceptions against the one and the other Our Sauiour indeed saith that they were willing for a season to reioyce in Iohns Ioh. 5. 35. light But this word for a season bewrayeth their said ioy had no soliditie though the phrase vsed importeth great ioy but that it was quickly quenched like to the laughter of a foole compared to the cracking of thornes vnder a pot Eccles 7. 6. that maketh a great blaze for a time which suddenly is cleane out Some great schollers likewise and Doctors are alwayes reading of many bookes and day and night plod for doctrine and grow to be great clerks and learned men which seldome preach to other applying their doctrine by exhortation but keepe all in their bosomes to themselues no man else almost faring the better by all their learning yea Psal 42. 5 11. 43. 5. 103. 1. 2. 22. some neuer apply their said doctrine and knowledge to themselues in exhorting themselues and prouoking their soules to such duties as belong vnto them as Dauid often did his soule Now for the second vse of instruction let all learne to ioyne both together That which our Sauiour speaketh in the matter of mariage is to applied to all other things as spoken in the neuter gender That which God hath ioyned Math. 19. 6. together let no man dis-ioyne Let doctrine be highly regarded as the foundation and much laboured for as that whereby the Lord doth make knowne his manifold wisedome Ephes 3. 10. vnto principalities and powers in heauenly places that is vnto his holy Angels and whereinto they do greatly desire 1. Pet. 1. 12. to prie as sometimes the Cherubims were made with their faces towards the Mercie seate as it were to attend Exod. 25. 20. what oracles the Lord from thence would deliuer vnto his people As the Apostle in this Epistle and in many other especially the writer to the Hebrewes haue written most of doctrine so let euery man by doctrine lay a good foundation to eternall life There neuer was more need hereof then in these dayes wherein the Apostle hath foretold some should depart from the faith giuing heed to seducing 1. Tim. 4. 3. 4. spirits and doctrines of diuels and the which dayes therefore 2. Tim. 3. 1. he hath called perillous times and when also he hath said that men will not endure sound doctrine but after their 1. Tim. 4. 3. 4. owne lusts shall heape vp vnto themselues false teachers and hauing itching eares shall turne them away from the truth vnto fables such as these doctrines of Poperie are viz. of the nine Orders of Angels of the number of Angels of Limbus Patrum of Purgatorie and of many other the like yea the same Apostle hath said that he knew that after his departure should wolues yea grieuous wolues enter in Acts 20. 29. amongst the faithfull not sparing the flocke Who euer were such wolues as Iesuites Seminary Priests and the rest of that Popish rout Alas how euident is this to all the world in respect of the bodies of men as well as of their soules by the blood of the Saints shed by them heretofore and now dayly in France as also since by their crueltie to the West Indian Heathen Hath not the Apostle said there must be heresies that they 1. Cor. 11. 19. that are approued may be made manifest And are not many amongst vs made manifest to be Priests that before were accounted good Protestants Whence is this but from wnat of a good foundation of doctrine Certainly hereby men are as apt to take any impression and

Salomon spread forth his hands 1. King 8. 22. toward heauen A speciall point of hands sacrificed is in distributing and giuing to the poore In which respect a vertuous woman is commended for stretching out her Pro. 31. 20. hands to the poore Is it not also before shewed to be the end why the Apostle would haue men to labour with their hands namely that they might haue to giue to him that needeth There be many that labour and take great paines with their hands but either they spend all in drinking or playing or whoring or else they keepe all to themselues not one of twentie so labouring hath sacrificed his hands to God for giuing to them that need The feete also must be sacrificed both by restraining To sacrifice the feete Esay 54. 7. Rom. 3. 13. them from swiftnesse to bloodshed or to commit any other euill and also by being nimble for performance of any good particularly to do any worke of kindnesse or mercie What haste made Abraham to his tent to make Gen. 18. 6. prouision for entertainment of the Angels What haste and 20. 20. also made Rebecca to shew kindnesse to Abrahams seruant before she knew the said seruants errand What haste did Zaccheus make out of the Sycomore tree for entertainment Luk. 19. 6. of our Sauiour Most worthy especially of our obseruation is the example of Abrahams haste about a work most heauie and dolefull to flesh and blood euen the sacrificing and slaying with his owne hands his owne sonne Gen. 22. 3. his onely sonne his sonne whom he loued most dearely his son in whom the promise was made for the blessing of all nations yea and that immediatly after that at the Lords commandement he had sent away his sonne Ishmael borne of the bondwoman yea further whilst Isack was yong and before he had any issue in which all natiōs might be blessed And is not this haste with our feete and whole man the more necessarie in respect of this dull slow age wherein men are as hardly perswaded to any good worke especially of mercie as we say The Beare is drawne to the stake and wherein we may sooner catch a Hare with a pipe and a tabret at least with many pipes and tabrets set in diuers places for the scaring and wearing of her then we can perswade most men to any such worke what necessitie soeuer require the same Yea sometimes prophane persons of a ciuill disposition onely are more easily perswaded to shew kindnesse then some that are great professors Alas also that the wicked should be hastie to commit any wickednes against God and men as the daughter of Herodias Mark 6. 25. 27. being instructed by her mother made haste straightway to aske of Herod the head of Iohn Baptist and Herod himselfe to grant that diuellish request and immediatly to send an executioner to cut it off and that Christians should be so slow to any good worke either towards men or for the comfort of men If these men had learned that of Salomon As vineger is to the teeth and smoake to the eyes Prou. 10. 6. so is a slothfull messenger or a sluggard to him that sendeth him or if they had learned that the Lord saith I will haue Hosea 6. 6. mercie and not sacrifice would they be so slow in that work of the Lord to the doing whereof the Lord sendeth them whether Ministers of the word or any other As therefore the Prophet and Apostle doth exhort vs To day if we will Psal 95. 7. Heb. 3. 13. c. heare his voice not to harden our hearts and as another Prophet saith Seeke the Lord while he may be found So while Isai 55. 6. we haue time to do good euen any thing the Lord requireth of vs either concerning his worship and glorie or concerning our neighbour l●t vs make haste to do it lest that light we do yet enioy be taken from vs and the night Ioh. 12. 35. 36. and 11. 9. 10. come vpon vs when either we shall not see to do anything as we ought to do or that in doing it we stumble Who Eccles 11. 2. knoweth what euill shal be vpon the earth and what need himselfe may haue of the mercie of others If the Lord pronounce him accursed that did his worke negligently and Ier. 48. 10. that kept backe his sword from blood for execution of iudgement and vengeance vpon his enemies the Moabites what may they look for that negligently do and that withhold their hands from the workes of mercie Touching other particular parts of our bodies I shall not need to speake of the sacrificing of them the former parts being the principall by that which hath bin said of them we may haue direction for the rest Let this generally suffice that we do not apply them to any thing whereto the Lord hath forbidden vs to apply them but onely to such things as the Lord hath cōmanded or allowed them to be applied vnto and that also in such maner as the Lord hath prescribed We must not apply any mēber of our bodies to euery thing for doing whereof it hath strength but for doing whereof the Lord hath giuen order and according to that order that God hath g●uen so must our whole bodie and euery member thereof be vsed In all that hitherto I haue said of the actiue sacrificing of those former members of our bodies that I may not seeme too singular in particularizing those former parts of our bodies let it be considered that I haue but troden Chrysost in Rom. 12. 1. and tom 1. pag. 980. in Psal 150. in the steps of Chrysostome who writeth thus Quomodo corpus hostia nihil mali respiciat oculus factus est hostia nil turpe loquatur lingua facta est oblatio c. How is our bodie a sacrifice let thine eye behold no euill and it is made a sacrifice let thy tongue speake no filthinesse and it is made an oblation let thy hand commit no inquitie and it is made a burnt offering Imo non sufficiunt ista sed bonorum nobis studio lucro opus est c. Yea let not these things suffice but we haue need also of a desire and of the benefit of doing good namely that the hand giue almes that with the mouth we blesse them that raile on vs that our hearing do continually attend to diuine words For a sacrifice hath no vncleannesse it comprehendeth the first fruits of all other and therefore let vs render vnto God the first fruits of our hands of our feete of our mouth as well as of all our other parts such a sacrifice pleaseth God when in the meane time the sacrifices of the Iewes are vncleane And againe when we haue mortified our members then we shall begin to liue For this is a new law of this our sacrifice and therefore here is a maruellous kind of fire for

greatnesse of them as also our long continuance in them and let vs measure our said sorrow by the mercies of God towards vs by our knowledge by our callings by the offences we haue 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 vs mourne Psal 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 haue 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 vs to Rom. 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 haue generally spoken of the actuall sacrificing The 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 vs not forget to offer the sacrifice of praise vnto God which is called the calues of our Psal 50. 14. Hos 14. 2. ● lips The more the mercies of God haue 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 loue aboue faith and hope in respect of the continuance thereof when faith and hope shall haue Praises 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 heauen Luc. 2. 13. Reuel 5. 11. are already employed in this dutie and are alwayes readie to performe the same vpon euery 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 crauing Luk. 17. 12. c. helpe of our Sauiour and being healed one onely returning to giue thanks Yea this greater difficulty of thanksgiuing aboue prayers is manifest by all experience For who being vnder any affliction is not ready to craue release but release being granted who almost is as ready to giue 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 of The 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 vs 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 haue already and future mercies are more and greater then all that we haue receiued These prayers are by the Prophet called incense and the lifting vp of our hands an adiunct of Psal 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 haue 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 commanded 2. 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 vs 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 place Mat. 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 haue 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 with 1. 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 ioyne Fasts holy fasts as the which haue bin often commanded and highly commended in the Scriptures by the admirable successe of them and which be reckoned also among the Leuit. 23. 27. feasts of the Lord and finally the which rightly performed haue alwayes ended with ioy and feasting Is not this 2. Chron. 20. Ezra 8. Nehem. 1. Ester 4. euident by the fasts of Iehosophat of Ezra of Nehemiah of Ester and diuers other Yea haue 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 vpon all loines and baldnesse vpon euery head and make it as the mourning of an onely sonne and the end thereof as a bitter day Yet fie vpon 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

Doth any man merit any thing at the hands of his creditor by paying that that he oweth him All that we do or can do vnto God yea much more also we do owe vnto God If therefore we merit nothing at the hands of any man by paying our debt vnto him can we merit any thing at Gods hands by paying that that we owe him In the foresaid Chapter also of Luke Ver. 7. 8 9. our Sauiour had before taught that a mans seruant meriteth nothing at the hands of his master by doing that that his master had commanded him If therefore the seruant of a man cannot merit any thing at the hands of his master by doing his commandements who notwithstanding is his fellow-seruant vnto God how alas can any man merit any good at the hands of God by keeping his commandements yea that cannot so keepe them but that he breaketh many of them and faileth also much in his best keeping of any of them If also mens seruants cannot merit so much of their masters as a little libertie for a while as our Sauiour in the same place teacheth how much lesse can they deserue to be made their heires by doing that which their masters commanded them Least of all therefore can any man deserue to be made the heire of God and of his kingdome in heauen though he could do all for matter and maner that God hath commanded him If we cannot merit by suffering of martyrdome how much lesse can we merit by doing any thing else The kingdome of heauen is not the hire of any works or sufferings but Gods reward of his meere grace Thus and no otherwise are all those places to be vnderstood that speake of rewards namely that they are rewards of mercie not of merit or if of merit onely of Christs merit in Gods mercie imputed vnto vs. So also is that to be vnderstood Well Mat. 25. 21. done thou good and faithfull seruant thou hast bin faithfull ouer a few things I will make thee ruler ouer many things enter thou into the ioy of thy Lord. Thus I say and no otherwise are such places to be vnderstood and not as the wrangling Rhemists foolishly and grosly inter prete that place of Luke All the premises well considered all that we do here at any time suffer or can suffer for the name and testimonie of Christ is but a sacrifice onely of thanksgiuing vnto God for his more then maruellous loue towards vs in giuing Phil. 2. 17. his Sonne to suffer for vs. Those places also of Pauls being offered vpon the sacrifice and seruice of the Philippians 2. Tim 4. 6. faith and of his being readie to be offered are not to be vnderstood of a●y such sacrifice as here the Apostle speaketh of For Paul in those places compareth not his martyrdome to any burnt offering of the Law but onely to the Exod. 30. 9. Numb 6. 15. 15. 7. 29 16. 18. 21. c. drinke offerings that were annexed to the sacrifices for the perfecting of them The Apostle in these places vseth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sacrifice but the word spend●●●i to be powred out according to the maner of drink-offerings annexed to their burnt sacrifices The Philippia ●s indeed by the preaching of the Gospell being as it were slaine with the sword of the Spirit are therefore called a sacrifice but Paul compareth his martyrdome to a drink-offering to be as it were powred on the Phlippians faith and on themselues for the better perfecting of their faith and confirming themselues in their faith Furthermore we are to be the more willing in suffering any thing for Christs sake because of the shortnesse of all our sufferings Our Re● 2 10. tribulations shall be but for ten dayes wherein if we be faithfull vnto death we shall not onely receiue a crowne of life but also he shall giue it vs that is the Lord or Prince Act. 3. 15. of life and the righteous Iudge For he hath promised it not onely to Paul but also to all that loue his appearing If it shall 1. Tim. 4. 8. be of gift then shall it not be of merit For what is freer then gift Thus to suffer is a degree of dignitie from God to vs aboue the common worke of faith So the Apostle maketh Philip. 1. 29. it saying To you it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake For indeed thus to suff●r is a greater honour a greater glorie then all the great dignities titles and honours in the world without it where God calleth vnto it The casting of Daniel into the Lions den for calling vpon God contrarie to Dan. 6. 16. the commandement of the King was more honourable vnto Daniel then the scarlet r●bes and the chaine of gold he had and then the proclaiming of him to be the third Dan. 5. 29. Ruler in the kingdome of Belshazzer for interpretation of the hand-writing vpon the wall But here a question may be made from that before said of presenting our whole man soule and bodie a sacrifice Quest vnto God and from that that hath bin said of the same being a sacrifice passiuely as wel as actiuely how the soule can be said to be a passiue sacrifice sith our soule seemeth altogether to be agent and no wayes patient I answer that the soule though in it selfe free from suffering Answ at least of any thing to be inflicted by man is notwithstanding passiue by communion it hath with the bodie this suffering is called sympathie or a fellow-feeling For both soule and bodie make but one man and by the afflictions of the bodie the soule is grieued as well as by the good of the bodie the soule reioyceth Both griefe and ioy are passions wit also reason vnderstanding learning faith godlinesse c. do all belong to the soule and inward man yet all these sometime and in some sort suffer at the hands of the wicked They that are of the best wits of most vnderstanding most iudicious most learned being reuiled by the names of fooles dolts dunces men of no capacitie of no learning yea also wicked schismatiks disturbers of the peace hereticks rebels seditious c. yea such as are sometimes punished by men as if they were such as they are called Are not these things sufferings reaching to the soule it selfe the subiect of wit reason learning faith c. This doctrine of suffering for Christ and his truth is the more needfull to be taught because the longer peace we haue enioyed the more vnfit we are to suffer not so much as knowing what belongeth to suffering yea our long peace with other mercies by the Gospell enioyed hath br●d in all sorts a contempt of the Gospell and other mercies with such a securitie that neither daily hearing of the troubles of other countries nor rumors of warres intended against our selues will

Lord would haue all the sacrifices to be without blemish so also he would not haue 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 haue 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 vs but not of vs 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 vpon 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 loue of God towards vs not frustrating the workes of his grace in vs. To prouoke the loue of God may seeme somewhat harshly spoken but the meaning thereof and of other the like speeches in this and in other Fathers is onely to signifie the assuring of our soules more and more of Gods loue towards vs. For that he meaneth not any meriting of his loue appeareth both by the word of his gift before and also by his words following that do ascribe euery good worke in vs wholy to his grace then which what can be Rom. 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 euery member of them to our soules and to euery power and facultie of them This word holines ioyned with righteousnes is distinguished from righteousnes and signifieth godlinesse and religion euen all Luk. 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 signifie 1. 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 vnto vs so also it is to be applied to all the particular sacrifices in that generall comprehended namely to our praises of God and therefore Psal 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 vpon their beds As it is to be applied to our praises of God so it is to our prayers and supplications vnto 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 receiuers 2. Cor. 9. 11. 12. to great thanks vnto God sometimes to more for a little then euer the giuer gaue for all that he hath yet for al that if we giue al our goods vnto the poore haue not loue a branch of this holinesse it will profit vs nothing The 1. Cor. 13. 3. same is to be said of our passiue sacrificing of our selues because if without the same loue we giue our bodies to be burned it auaileth vs as little To prouoke vs to be thus holy let vs consider of these reasons First that we are commanded so to be holy by the example Reasons 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 all Leuit. 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 vs 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 vs that he might redeeme vs from all iniquitie Tit. 2. 14. and purge vs c. Fourthly it is the end of our regeneration For Of his owne will beg at he vs 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 vnto God and were holy so must all they be that sacrifice themselues vnto God Therefore it is said Israel was holinesse vnto the Lord and the first fruites of Ier. 2 3. his increase Yea so holy were all things ceremonially only dedicated vnto the Lord that Belshazzars drinking Dan. 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 vs 1. Thes 4. 7. to vncleannesse but vnto

of other and that therefore we ioyne these two together Feare God honour the King and so 1. Pet. 2. 17. Mat. 21. 21. render to Caesar the things that are Caesars that we forget to giue vnto God the things that are Gods If both cannot Act. 4. 19. be performed it is better to obey God then men If we please God it is no matter though we displease men so it be not in pride and that alwayes we be ready to submit our selues to suffer where we cannot submit our selues to do To speake yet a little more of this third adiunct with Reasons of the former adiunct the subiect thereof so wel pleasing to God is this liuing holy sacrifice that whosoeuer toucheth any of them to do them any hurt toucheth the apple of Gods owne eye Zach. 2. 8. Excellently also doth the Lord set forth how well they please him by comparing his loue towards them to the loue of a woman towards her yong child shewing that Isay 49. 15. c. though a woman should forget such a child yea such a sonne as not to haue compassion on him as some such 2. Kin. 6. 29. mothers there haue bin and too many are by whoredom bringing forth children as often as they may haue mates to partake with them in such wickednes and neuer performing any dutie to such children shewing I say that though a woman should so forget such a sonne as to haue no compassion on him yet he will not forget his viz. that haue this marke holinesse in their hearts and foreheads Isay 49. 16. because he hath grauen them vpon the palme of his hands c. Is it not likewise a great testimonie of their well pleasing to God that God commandeth them to aske what Mat. 7. 7. they will of him not only for themselues but also for other Iam. 5. 16. assuring them they shall haue it What can a man haue more of a Prince then to aske and haue for himselfe and for his friend as Ester had of Ahashuerus yea euen against Ester 5. 3. him that before was of all other the greatest fauourite of Ahashuerus Yea God acknowledgeth himselfe so ouercome by the prayers of his Saints that is of such as are holy and well pleasing vnto him that when they pray he intreateth them as it were to hold their peace and to let Exod. 32. 10. him alone thereby not obscurely insinuating that though he be Almightie yet he is in some sort ouercome by the prayers of his children and cannot do that that they for whom they pray had deserued Yea so well pleasing are the Lords holies vnto him that sometimes he granteth their requests for the most wicked that haue bin or are as of Exod. 8. 8. 31. 9. 33. Moses and Aaron for Pharaoh of the man of God that came from Iuda to Bethel to threaten the ruine of the Altar there praying for the healing of wicked Ieroboams 1. Kin. 13. 6. hand It were infinite to tell what mightie things haue bin done by the prayers of some of the Lords holies for themselues and for other good and bad how the Sunne stood Iosua 10. 12. 2. Kin. 1. 20. c. Isay 38. 1. c. 1 Kin. 17. 17. 2. Kin. 4. 20. c. Act 12. 7. chapt 16. 25. in the firmament how Hezekiah sicke vnto death and by the Lord told that he should die yet by his prayer recouered health how the dead haue bin restored to life how prisons haue bin opened and prisonerrs extraordinarily set at libertie yea how the foundation of the prisons hath bin shaken all doores opened the prisoners bands loosed Of these and other the like it were infinite to make relation So well pleasing also are the Lords holies vnto him that not onely for one of them whole families of the wicked haue bin the more blessed as Potiphars house for Ioseph Gen. 39. 3. but that also for some few of them many millions haue fared the better whiles they haue bin with him The whole world was not drowned whiles Noah was among them and till the Lord had put him and his small companie into Gen. 7. 10. the Arke No fire and brimstone came vpon Sodome and Gen. 19. 23. Gomorrha till the Lord had violently as it were taken Lot and his wife and two daughters out of Sodome The like may be said of many iudgements of God inflicted vpon many wicked ones for their indignities against some of these the Lords holies well pleasing the Lord. The Lord sent fire from heauen to deuoure the two 2. Kin. 1. 10. Captaines and their fifties whom Ahaziah sent to fetch Eliah for their rude and rough cariage to the Prophet So dangerous it is for men to be employed by Kings in wicked businesses Did not the Lord send two she Beares out 2. Kin. 2. 24. of the wood that tare in sunder 42 silly and wanton boys for mocking Elisha What a slaughter and hauocke also did one Angell of the Lord make in the camp of the Assyrians for the bragging and reprochfull speeches of Sanaherib Isay 37. 36. c. against the Lords virgin the daughter of Zion c Yea how was the said Sanaherib slaine by two of his own sonnes when he thought himselfe most safe worshipping Nisroch his god How also did the Angell of the Lord smite and consume with a foule and fearfull death Herod Act. 12. 23. that had killed with the sword Iames the brother of Iohn and had also clapt vp Peter into prison I might here also remember the great iudgements of God against the Egyptians in Egypt and the vtter ouerthrow of their King and themselues desperately pursuing the Israelites in the red sea and that for all their hard dealing with the Israelites the Lords holies whiles they had them in their power So also the great and manifold iudgements of God against Iuda and Ierusalem for their abusing of the Prophets and 2. Chron. 36. 15 16. contempt of that word whereby the Lord endeuouted as it were to haue made them also well pleasing vnto him But what need I remember such ancient matters Later times do affoord vs many examples of Gods heauy hand against many persecuting Papists in other countries and in our owne of the Lords holy professors of the Gospell and such as desired well to please him The yeare also 88. and the powder treason do plentifully shew the truth of the premises For what moued the Lord to shew vs such grace his owne goodnesse but yet for his holies sake amongst vs labouring well to please him And is it not hereby most apparent how well pleasing such are vnto him With the former iudgements of God against the wicked maligning the godly must alwayes be remembred his great fauours to them that are his holies For in Gods iudgements against the wicked there is such mercie towards his holy ones as whereby

had posse non peccare he had not non posse peccare he had power not to sin he had not such power as not to be able to sinne that is he had no such power as that he could not haue sinned If he had had such power as that he could not haue sinned then he should not haue fallen at all That he sinned was not of any power to sinne in himselfe but rather by the power of Satan who by iniection of his fiery darts so weakned the power wherein God had created him that he fell Neither at this day doth any man commit murder or any other the like sin of any power that he hath so to do but of the power of Satan so weakning such sinners in Adam at the first that they haue no power to resist the tentations of Satan vnto any sinne There is also a difference inter potentiam potestatem it can hardly be exprest in fit English words except we call the one abilitie the other a facultie Touching the act and doing of a thing there may be strength to do it but there is no power that is no authoritie touching the qualitie of the act as it is a sinne Potentia is of nature and as well in beasts as in men but potestas is a lawfull power and authoritie from an higher communicated to an inferiour subiect to the higher power and at command thereof So Adam may be said to haue had a kind of potentia to eate of the forbidden fruite the same being a thing of no more difficultie or hardnesse then to eate of the other trees but he had not potestatem that is any lawfull power or authoritie so to do because God had forbidden and restrained him to whom he was onely subiect Pilat indeed in his pride said to our Sauiour that he had power to crucifie him and power to release him meaning from Caesar and so the wicked in pride of their hearts may say they haue power to do this and that in respect of their inferiours or because perhaps some higher power in earth hath giuen them leaue and libertie to doe what themselues thinke good and for doing whereof they haue a bodily strength to kill and slay to commit adultery vpon adultery and to defile so many women in one night as some foule filthy mouthed beasts rather then men do sometime vaunt and boast Yea from men also they may haue power and commission to persecute the Saints as Paul had from the high Priests to persecute all whom Act. 9. 2. chap. 22. 4. he could find professing Christ but there is no lawfull power but of God The wicked commit their wickednesses willingly and with delight but therein their will is not free but bound vnto Satan and to the sinnes which Ioh. 8. 34. Rom. 6. 16. 2. Pet. 2. 19. they commit yea so much more are they so in bondage by how much the more willingly and with delight they commit such things Notwithstanding as freedome is opposed to coaction and constraint so they may be said to do all their euill freely because no man sinneth by constraint and against his will but euery man willingly It were no sinne if it were not willing Neither can the will be constrained Will constrained is no will There can be no two things more contrary then will and constraint Will is within a man constraint is without To proceed yet a little further men now haue potestatem that is leaue and libertie to refraine from euill and to do good yea God hauing commanded them so to do necessitie lieth vpon them of so doing so that they may not onely so do but they must so do But they haue neither will nor power to do the one or the other of them but both these must come from God We cannot of our 2. Cor. 3. 5. selues thinke any thing that is good our sufficiencie is of God Euery imagination of the heart of man is onely euill continually Gen. 6. 3. Yea naturally we vnderstand nothing of the will of 1. Cor. 2. 10. 11. 12. 13. 14. Mat. 16. 17. God but onely by reuelation of God himselfe by his Spirit Flesh and blood reuealeth not Christ vnto vs but the Father which is in heauen It being so with our thoughts and vnderstanding it cannot be otherwise with vs touching the will and the worke of any good Therefore it is said Phil. 2. 13. 1. Cor. 12. 3. that it is God that worketh in vs both to will and to do and that of his good pleasure Yea No man can so much as say that Iesus is the Lord but by the holy Ghost Therefore the Prophet Psal 51. 15. prayed the Lord to open his lips that his mouth might shew forth his praise But to returne to the obiection and to vntie the former ob knot why then are we commanded or exhorted to do any thing if we haue neither power nor will to do any thing commanded vs or whereto we are exhorted Here●o An. I answer by the like question why said our Sauiour to Iairus his daughter that was starke dead Damosell I say Mark 5. 41. vnto thee arise There was no power at all in the Damosel either to arise or to heare our Sauiour so speaking For she was knowne to be dead that when our Sauiour said in respect of the nature of death which the last resurrection considered is but a sleepe and in respect of his purpose for raising her presently from death to life when I say our Sauiour in these respects said She is not dead but sleepeth all the companie laughed him to scorne Lazarus also was dead yea buried yea he had bin dead foure dayes so that Martha obiected the same as thinking perhaps that our Sauiour had not knowne it and therefore tooke more in hand then he could do Lazarus I say was so dead hauing bin dead so long also buried with a tombston● laid vpon him y● he could not stirre either hand or foote may it not therefore be as well asked as the former question was moued why our Sauiour said vnto him Lazarus come forth The answer to these questions is a full answer to the former obiection For though neither Iairus his daughter nor Lazarus being both dead had power to do that that Christ bad them to do yet Christs command was the meanes whereby they receiued life and power to Rise and Come forth And though our Sauiour could haue raised them both by his secret power yet he spake vnto them so to do thereby to teach vs his word to be the meanes of raising men from the death of sinne to the life of righteousnesse and to enable vs to do that that he commandeth vs to do being of our selues altogether vnable Yea but it is expresly said y● euery one that hath the hope to 1. Ioh 3. 3. be like to Christ purgeth himselfe as he is pure What of this The Apostle in this place

because it was first made by Augustine who was no great Grecian neither is constant in the said distinction but shuffleth therein and acknowledgeth the Qu. 94. in Exo. 23. vpon these words If t●on shalt serue any other gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be du to God as he is our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently applied Mat 6. 24. to God and Mammon And Paul Iames and Peter in the Luk. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruants of God and Christ Iesus So the Apostle saith The seruāt of the Lord must not contend vsing the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vseth the verbe also deriued from the nowne speaking Rom. 7. 6. Act. 7. 42. of seruing in newnesse of the spirit not in the oldnesse of the letter The verbe also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed by Steuen speaking of Gods giuing vp the Israelites to worship the hoast of heauen If the verbe also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they contend to be proper to God be deriued as some say of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifying intension and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 loue 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 vs from presumptuous sins wherby we may serue him with reuerence beseeming his high Maiestie Now whereas the Papists say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 haue bin giuen to images The Angels indeed and we are called Fellow-seruants but onely 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 therefore Heb. ● 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 enemies The 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 haue recourse vnto 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 vs do They are able to make vs 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 vs wiser then our enemies then our teachers then Psal 119. 98. 99. 100. Ier. 8. 9. Ephes 5. ●7 our ancients We haue before heard from the Prophet and from the Apostle that they that reiect them can haue 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 before Deut. 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 haue of respect thereunto that so they may haue 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. 26 was 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 to 1. 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 vnto 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 vnto him what is euill and displeasing in his eyes Therefore the Apostle hauing exhorted Timothy

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 raised 1. Pet. 1. 23. vp Iairus his daughter Lazarus by speaking vnto them as before we heard that could haue 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. haue spoken vnto 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 testifieth 1. 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 word 1 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 is Act. 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 except 1. 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 onely 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 onely the Sermons of the Apostles but also of Christ himselfe did not onely not worke holinesse but a so through the corruption of the hearers and for their former sinnes did more and more strike them with blindnes Mat. 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 vs 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 bounds 1. Kin. 2. 36. thereof and do contrary thereunto then as Shimei by Salomon confined to Ierusalem vpon 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 obserued Ezechil 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 desire The vse life to be holy wel pleasing to God so we regard the 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 but Psal 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 vs the way of his statutes for keeping thereof to the end to incline likewise our hearts vnto his ver 3● testimonies and neither to couetousnesse the greatest impediment Col. 3. 5. 1. Tim. 6. 10. of all other vnto 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 necessarily Mat. 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 vs 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 vpon earth and a continuall gnawing worme that shall neuer die so a good conscience Isay 66. 24. 1. Pet. 1. 8. Pro. 15. 15. is an heauen vpon 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. c his 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 vnto 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 till Reu. 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 loue it and to delight in it How ought we to pray for the knowledge of it and obedience vnto it the same being the meanes of all the former The same is to be said touching all that belong vnto vs wiues children and seruants whom we would haue to be such sacrifices liuing holy and well pleasing to God But hauing spoken enough before to induce vs 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 vs and to make vs pleasing to God but this Therefore here I might take occasion to speake again of the honour and other duties that are to be performed to the Ministers and Messengers of the said word but I shall haue 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 wel-pleasing vnto him CHAP. XI Containing an entrance into the second verse and first of all of not fashioning our selues vnto this world NOw I come to the second verse wherein let vs first remember that it containeth an amplification of the maine exhortation before handled by an argument taken from a diuers or contrary thing thereunto and then that the said diuers or contrary thing is amplified by another contrary which is likewise amplified by the meanes and by the end The first is in these words And be not fashioned or conformed vnto this world the second in these words But be ye transformed c. Touching the former let vs first examine the words then consider of the matter both as briefly as may be The words are chiefly two the verbe be not fashioned and the nowne to this world The second notwithstanding is the more principall of the two because it is diuersly taken in the Scripture and yet I will not speake of all the significations because that were needlesse and idle but onely of such as make most for my present purpose In the tongue of the Apostle there be two words both translated the world the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin aeuum or seculum the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin mundus The former is a word of time properly and naturally signifying eternitie always being but by authors vsed as sometimes for eternitie so also sometimes for the age of a man and sometime for some set and certaine time as for a thousand yeares for an hundred yeares for thirtie yeares But in the Scripture it is alwayes vsed for eternitie as in the conclusion and Mat. 6. 1. Rom. 16. 27. 1. Tim. 1. 17. Iude. 17. Luk. 1. 33. ver 55. reason of the Lords prayer in the conclusion of Pauls Epistle to the Romanes so likewise in the former to Timothy and of Iude as also by the Angell to the virgin Marie and in the Song of the virgin Marie herselfe So by our Sauiour himselfe speaking of the sinne against the holy Mark 3. 24. chap. 11. 14. Ioh. 4. 14. chap. 6. 51. 58. Ghost of the fruitlesse figtree of the water of eternall life and of him that eateth the bread that come from heauen which was himselfe So also in diuers other places of the Scripture The second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated in Latin mundus and in English the world naturally signifieth order or ornament and the Latin word adiectiuely vsed signifieth cleane neate substantiuely it is sometimes taken for all the attire and ornaments of a woman but most commonly for heauen and earth and al things within their compasse for the whole world and that because the whole world was at the first created by God in a most excellent order most accurately most exquisitely most beautifully and though now that forme and frame thereof be much altered from that that it was at the first by the sinne of man Rom. 8. 20. being made subiect vnto vanitie yet still the order frame thereof is exceeding comely exceeding beautifull So this word the world signifieth the whole world as it is the place of all creatures when it is said of Christ that he was that light that lighteth euery man coming into the world that Ioh. 1. 9. 10. he was in the world and the world was made by him So the same word is vsed when it is said that the diuell shewed our Mat. 4. 8. Sauiour all the kingdomes of the world So when it is said that the mysteries of the Gospel were kept secret from the foundation Mat. 13. 35. of the world so when it is said that the inheritance Mat. 25. was prepared for the elect from the foundation of the world so also of our election before the foundations of the world were Ephes 1. 4. 1. Ioh. 2. 15. 16. 17. layd So also by Iohn fiue times together dehorting from the loue of the world and of the things therein he meaneth not the wicked in the world but only the place of the world and the things in the world and by the lusts there of the flesh and of the eyes he meaneth such things in the world as the which by the flesh generally and the eyes particularly prouoketh man to lust after He meaneth not the lusts themselues that are in the hearts of men but the things that prouoke the said lusts The lusts themselues of the heart are contained in the word loue not For what else meaneth the word loue not then not to lust The Apostle also plainly distinguisheth the lusts of the flesh and of the eyes from the world it selfe and the things in the world So it Mat. 16. 26. signifieth elsewhere Touching the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculum translated also the world though it be a word of time yet it is also vsed for the former euen for the place of the world and all creatures therein as when it is said that by him that is by Heb. 1. 2. chap. 11. 3. the Sonne God made the worlds and againe by faith we vnderstand the worlds were made by the word of God To come to our present purpose both the one and the other most commonly signifie the people in the world in euery place of euery age and time whatsoeuer The former word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth all generally sometimes more particularly the elect onely both beleeuing and also ordained to beleeue though not for the present beleeuing and sometime the same word signifieth onely the wicked so long as they so remaine especially the reprobate It is taken for the elect when it is said So God loued the Ioh. 3. 16. world that he gaue his onely begotten Sonne c. For God neuer loued the reprobate but hated them as Esau Whom Rom. 9 15. Mala. 1 3. Ioh. 13 1. chap 1. 29. God loueth once he loueth to the end So when it is said Behold the Lambe of God that taketh away the sins of the world Christ taketh away no sinnes but of the elect So when the men of Sichar said We know that this is indeed the Sauiour Ioh. 4. 42. of the world And when Christ himselfe said The bread of God

Origen I say vpon the said words literally interpreted did geld himselfe Why do not all Popish Priests and other Votaries in these dayes the like But it was not thus from the beginning For God at the first creation of man said It is Gen. 2. 18. Heb. ●3 4. Against Dureus 1. Cor. 7. not good for man to be alone And the Apostle saith Mariage is honorable among all men Vpon which words D. Whitaker noteth that he neuer so said of a single life All the commendations of a single life by the Apostle are onely in respect of some outward inconneniences by mariage and secondly for that present time of the distresse of the Church and for the like For he saith This I say that this ver 26. is good for the present distresse or necessitie and by good he meaneth not morally good but onely outwardly good If he had meant it morally he would not haue said If thou marry thou hast not sinned and if a virgin marry she hath not ver 28. sinned But I will not any longer insist vpon this matter whereinto I haue fallen but obiter and by occasion of the former words of Haymo for a short confutation of his dotage CHAP. XIIII Of the two first adiuncts of the will of God Good and Well pleasing TO returne now to the Apostles three adiuncts of the How the third adiuncts of the will of God are here to be taken will of God hauing before shewed how this will of God is here to be taken namely for his reuealed will in the new Testament let vs now consider how the said three adiuncts are here likewise to be taken For my part therefore I cannot but thinke them to be spoken partly by opposition in some sort to the will of God before in the time of the Law partly by comparison therewith and preferment aboue it By opposition as he doth elsewhere call the ministerie 2. Cor. 3. 6. c. of the new Testament the ministerie of the Spirit but of the Law the ministerie of the letter saying further that the letter killeth but the spirt giueth life yea further calling the old Testament the ministerie of condemnation but the new Testament the ministration of righteousnesse Yea moreouer saying that the one is done away but that the other remaineth concluding that therefore that is in the former respects the ministration of the new Testament and of the Gospel is glorious but that the ministration of the old Testament and of the Law was in some sort without glorie By comparison also of the will of God in the new Testament with his will in the old I take these three adiuncts to be vnderstood namely good to signifie better acceptable or well pleasing to signifie more acceptable or more pleasing perfect to signifie more perfect These things shal be more euident by handling these adiuncts particularly To come therefore to the particulars by good here I do What is meant by good not vnderstand all goodnesse generally but chiefly Gods grace and kindnesse as the word good is often elsewhere taken The Prophet saying that God is good to Israel meaneth Psal 73. 1. Psal 106. 1. 107. 1. that God was gracious or kind to Israel So is it taken when it is said O giue thanks vnto the Lord for he is good c. And againe Praise ye the Lord for the Lord is Lam. 3. 25. good And againe The Lord is good vnto them that wait for him And who knoweth not that in this time of the Gospell the Lord hath shewed himselfe better that is more kind and gracious then in former times he had done in remouing the law of ceremonies for the manifold and chargeable sacrifices for the abstinence from many kinds of meates for the manifold washings in diuers respects Exod. 23. 17. 3● 24 Act. 15. 10. for the great and tedious iourneys in respect of all which the Apostle calleth all the said Law by the name of a yoke which neither their fathers nor they were able to beare Doubtlesse Mat. 11. 30. 1. Ioh. 5. 3. in this respect as well as in other Christ comparatiuely calleth his yoke easie and his burden light And Iohn saith that Gods commandements are not grieuous Who knoweth not also the Lord to haue shewed himselfe more gracious now then in the time of the Law by performing all things before promised and signified by types Col. 2. 17. Heb. 10. 1. and figures which were onely shadowes of things to come How great likewise is Gods goodnesse now aboue that it was in old time euen to the Israelites in speaking vnto vs by his Sonne immediatly in his owne nature once for all and doing such things by his said Sonne and by his H●b 1. 1. Apostles furnished with power from his Sonne for the doing of them as neuer had bin done before and whereunto all the wonders that he did in the land of Egypt and all the great victories that afterward he gaue vnto his people are not to be compared In respect of the said doctrine deliuered by his Sonne and of the said works he said to his Disciples Blessed are your eyes which see the things that Mat 13. 17. Luk. 10. 24. yee see and your eares for they heare for verily I say vnto you that many Prophets and righteous men haue desired to see those things that ye see and haue not seene them and to heare those things which ye heare and haue not heard them This Isay 44. 8. 2 Cor. 6. 2. time of the Gospell is that acceptable time and day of saluation wherein the Lord hath succoured vs in Christ Iesus This time of the Gospell is that fulnesse of time wherein the Lord in his loue vnto the world sent forth his Sonne his onely Ioh. 3. 16. Rom. 8. 32. Mat. 3. 17. Heb 1. 2. Col. 1. 15. 17. begotten Sonne the Sonne of his loue in whom he is well pleased the heire of all things by whom he made the worlds the brightnesse of his glorie and vpholding all things by the power of his word and much more excellent then the Angels This time I say againe is the fulnesse of time wherein the Lord Gal. 4. 4. hath sent forth his Sonne made of a woman made vnder the Law to redeeme them that were vnder the Law that they might receiue the adoption of sons This time of the Gospell is that time wherein Christ Iesus being equall to God for the working of our said redemption humbled himselfe and tooke our nature vpon him and therein became obedient Phil. 2. 8. Gal. 3. 13. vnto death euen the death of the crosse and so became a curse for vs to discharge vs from the curse of the law and to make vs euerlastingly blessed and vpon that crosse he blotted Col. 2. 14. out the hand-writing that was against vs and contrary vnto vs and tooke it out of the way nailing it to his crosse

euery man had need doing the like also afterward with great alacritie and being of one heart and of one soule the Act. 4. 32. number of beleeuers that were before but three thousand being then increased to fiue thousand ver 4. How also did the Lord shew himselfe well pleased yea better pleased then euer before by working greater miracles then euer before had bin wrought at least in such abundance not onely by giuing sight to the blind hearing and speech to the deafe and dumbe raising the dead casting out of diuels a worke neuer before heard of and that not onely by our Sauiour himselfe but also by the Apostles by giuing health to the sicke not only to whom the Apostles spake but also to such as did but stand in the shadow of them Were not also the gifts of the holy Act 5. 15. Act. 8. 17 and. 19. 6. Act. 10. 44. Ghost giuen to many other by laying on of the hands of the Apostles yea by their words and that euen to speake with tongues Doth not the Apostle also by this Gods bearing witnesse vnto the Gospell by signes and wonders and diuers miracles and gifts of the holy Ghost proue the Gospel before by him called by the name of the great saluation to be more excellent then the Law which he calleth but by the name of a word as it were a bare word spoken by Angels Heb. 2. 2. 3. and therefore also the neglect of the Gospell to be a greater sinne then the despising of that word though spoken by Angels All these things do abundantly shew the will of God reuealed in the Gospell to be better pleasing to God now then his will before in the ol● Testament and all this to be so because himselfe would haue it so to be It is not therefore of vs or from vs as though we in this time of the Gospell had procured or deserued God to be better pl●ased with vs then with other heretofore For how could this be sith we had alwayes before sit in darknesse and in Luk. ● 79. Ephes 2. 1. ver 12. the shadow of death and had also bin dead in trespasses and sins c. strangers frrom the couenants of promise c. being also so without knowledge that we did not so much as call vpon his Name much lesse did we craue any grace Psal 79. 6. of him at least so as to be heard and to obtaine such grace as whereby to be well pleasing vnto him But as therefore the first couenant that God made with Abraham and afterward renewed and continued with his seed was not for any goodnesse of them or of any desert in them they then seruing other gods but onely of Gods loue towards Iosh 24. Dan 7. 8. 1. Sam. 12. 22. them and because it pleased him to make them his people so is it to be said of this and of all that enioy this good will of God whereby they were or are acceptable vnto him If it be said that this is the time of the Gospell and of the new Testament and that yet we liuing vnder the same haue no such thing I answer first that Gods graces are at his owne disposition and that therfore in that place before to the Hebrewes of Gods so bearing witnesse to the Heb. 2. 4. Psal 24. 1. and 50. 10. Hag. 2. 8. Gospell by signes and wonders c. it is added according to his owne will May man do with his owne what he wil though indeed he haue nothing of his owne but all be the Lords and may not God much more do with his owne and bestow his graces on whom he will where when and how Mat. 20. 15. it pleaseth him Gods sparing of his graces now and not powring out his Spirit nor bestowing his mercies as at the first he did is not of any niggardlinesse in him but of his wisedome as knowing what is fittest for all persons and times It is also according to his owne word fortelling the cause thereof namely the falling away of many from the 1. Tim. 4. 1. faith and their listning to seducing spirits and doctrines of diuels and beleeuing of lies and not the truth but taking pleasure 2. Thes 2. 11. 12. in vnrighteousnesse so that the restraint of Gods mercies now is not from any inconstancie in God but from the sinnes of men and for the manifestation of Gods iustice to his owne glorie for mens such sinnes In respect of the former apostasie and declining from the truth and beleeuing of lies notwithstanding the Lord had so graced and magnified the same truth by those manifold meanes before mentioned we may rather admire his goodnesse in vouchsafing the least mercie now then charge him with any vnfaithfulnesse or inconstancie The former gifts also of the holy Ghost in former times bestowed and the former miracles and works of God before wrought were not onely for that age but also for all ages to come and for confirmation of the Gospell to all other As our Sauiour saith of the writings of Moses If ye beleeue not his writings how shall ye beleeue my words And Ioh. 5. 47. againe of Moses and the Prophets If they heare not Moses and the Prophets that is the preaching of their doctrine Luk. 16. 31. neither will they be perswaded though one rose from the dead and so much more may it be said of those former works done by our Sauiour and his Apostles through the power of our Sauiour as also of the gifts of the holy Ghost then bestowed they haue the works of our Sauiour and his Apostles alreadie written and in his written word they may reade how the Lord before hath powred out his Spirit vpon all flesh if they beleeue not them neither wil they beleeue if they should see the like in these times But I demand hath God shut vp all his works and graces for confirmation of his Gospell in former times so long past Hath he not in these last times since the breaking forth of the glorious light of the Gospell out of the foule fog and thick and palpable darknesse of Poperie a thousand times worse then the darknesse of Egypt or at Exod. 10. 21. Mat 27. 45. the death of Christ Hath not God now I say by many graces and works testified this his last will and testament made by his Sonne in his name to be acceptable and well pleasing vnto him yea so acceptable and well pleasing as before we heard Many wayes For how mightily hath his said will and Gospell preuailed and increased since the dayes of Wickliffe Iohn Husse Ierome of Prague Luther Melancthon Occolampadius and a few other all but few and weake and yet strongly opposed and oppugned by many potent aduersaries yea though all the world almost Pope Emperour and all other Princes the Duke of Saxonie excepted contended with the said Luther most worthily propugning and maintaining the Gospel against them all yet they

in their contempt of the word and hearing thereof as by the impietie of such iudging all that be hearers to be like Let all therefore that feare God and loue the Lord Iesus and his his word indeed labour according to their hearing so much the more by good works to glorifie God by how much the more by such wickednesse of other God is dishonored To returne touching the Lords dayes if men haue not the word at home or neare them but that they must go further off let them so contriue the matter by going part of their way ouer night or otherwise that they labour not and weary their bodies on that day whereon the Lord hath commanded them to rest Though it may be more chargeable yet it will quit cost If we buy the truth and Pro. 23. 23. giue any thing for it and hauing bought it sell it not neither part from it whatsoeuer thereby we may get the wisedome that so we shall finde will make vs happie because the Pro. 3. 13. 14. 15 merchandize thereof is better then the merchandize of siluer and the gaine thereof better then fine gold it is more precious then rubies and all things to be desired are not to be compared vnto it The three adiuncts of this will before handled do require all good paines and cost for the getting of the true knowledge thereof the rather because the word what prefixed What. to the said adiuncts insinuate the said will to be so good so well pleasing so perfect that the goodnesse well pleasing and perfection thereof may rather be admired then expressed as the same word prefixed to the hope of our Ephes 1. 18. 19. calling to the riches of the glorie of Gods inheritance of his Saints and lastly to the exceeding greatnesse of his power towards vs that beleeue in so materiall these things to be rather admirable then by the tongue of man or Angel to be spoken or vttered Who therefore would not thereby be prouoked to any good paines to any cost whereby to be throughly acquainted with it as also whereby the more to encourage the Ministers thereof with the more alacritie to declare the whole counsell of God therein contained to the full They that herein stick at any cost at any such paines bewray themselues to be penny wise and pound foolish yea how rich soeuer how honorable soeuer how gorgeous soeuer in apparell by such riches and honour any is that hath not the knowledge of this will of God he is but a rich an honorable a gorgeous foole There is no other will of God whereby we may saue our soules What th●n shall a man be profited to gaine the whole world if he lose his Mat. 16. 26. owne soule Can he giue any thing whereby to recouer it But touching the hearing of our owne Ministers what if the Parish be so spacious that the inhabitants thereof dwell three foure fiue or six miles from their own Church as some Parishes in some parts of the kingdome are and that the word be preached nearer as some people go by the Churchyards of other Parishes that go much farther to their owne Church what I say is to be done in such a case I answer that in such a case there is better warrant for the father trauell on the Lords day because of Gods prouidence in so disposing of Parishes in former times and thereby making a kind of necessitie of such trauelling Againe in such a case I do in charitie suppose that a mans owne Minister will not be against his going to the nearer Preacher so that it be without contempt of him and that when he may he do heare him not defrauding him of any other dutie I hope also that none of our wise Ecclesiasticall gouerners being acquainted herewith would dislike of this that I say but would easily grant any reasonable libertie to such as so do dwell For conclusion of this point let me speake a litle more to such Ministers as are so forsaken and discouraged in good earnest therefore and in the words of sobrietie I exhort them to comfort themselues and that first of all in their assurance of their reward with the Lord who beholding all their disgrace with men will in the end giue them the more honour and glorie Secondly let them comfort themselues with the examples of the Prophets and Apostles who had none more heauie aduersaries then such as from whom they should haue had most comfort And what if they find least kindnesse there where they were bred and borne c hath Mark 6. 4. Ioh. 4. 44. not Christ himselfe before testified that a Prophet is no where without honour but in his owne country c and hath Ioh. 16. 4. he not foretold this vnto vs that finding it true we might not be troubled with it but might haue the more peace in him ver 33. Ioh. 1. 11. c Yea did not Christ himselfe come to his owne and his owne receiued him not Who are we that we should be grieued with the like measure that was offered to our Lord and Ioh. 13. 14. Mat. 3. 11. Luk. 3. 16. Master What are we in respect of him We are not worthy to beare his shooes or to loose the latchet of them Moreouer as Paul said of some in his time preaching Phil. 1. 16. Christ of enuie and strife not sincerely thereby supposing to adde affliction to his bonds by disgracing of him and perhaps prouoking other against him as Paul I say said What then notwithstanding euery way whether in pretence or in truth Christ is preached and I therein do reioyce and will reioyce so let the forementioned Ministers say Whether such people in contempt or in truth do heare yet Christ being preached and heard by them we therein do reioyce and will reioyce especially if such other Ministers to whom such people resort do preach Christ in better sort then it seemeth those preached him of whom Paul speaketh And let no man Reu. 3. 11. take the crowne of such Ministers so reioycing from them Notwithstanding I wish not such forsaken Ministers to haue much familiaritie with such as so lightly set by their ministerie For how can they regard their priuate societie that care not for their publike ministerie Neither Pro. 23. 3. especially let them be desirous of their dainties that is of taking gifts from them For who knoweth what deceit may be in them namely thereby to take occasion of exclaiming against them as being ready to take whatsoeuer is offered and to other to bragge of their bountie vnto them Let such forlorne Ministers alwayes hold rhis resolution not to care for the carnall benefits of them that care not for their spirituall blessings Yet I need not stand much vpō this caueat because such as do so lightly esteem of mens ministerie are very forward in offering kindnesse vnto them If they shew kindnesse to any it is rather to farther

dwellers then to neare neighbours Albeit herein they greatly trouble not either the one or the other Thus much of the peoples estimation and hearing of their Ministers CHAP. XVII Of the other two duties of the people towards their Ministers in respect of the excellencie of this will of God of their maintenance of them and also of their obedience vnto them as also of the vse of the said doctrine touching the same excellencie of the said will of God belonging to the Ministers themselues NOw it followeth to speake of maintenance of and obedience Maintanance vnto Ministers of this good well pleasing and perfect will of God For without these there cannot be due estimation of them or if there be any reuerent account yet it is not sufficient without maintenance obedience Touching maintenance of Ministers that preach this will Maintanance of Ministers preaching ●he will of God of God by them that are partakers of their preaching it is a maine matter and such as without it the former is not as I said enough and that obedience that is afterward to be spoken of is but pretended This is expresly commanded Let him that is taught in the word Gal. 6. 6. make him that hath taught him partaker of all his goods This argument also the Apostle maketh the subiect almost of 1. Cor. 9. one whole Chapter It is likewise a part of that double honour whereof as all Elders so especially they that labour in 1. Tim. 5. 17. 18 the word and doctrine are worthy and that because the Scripture saith Thou shalt not mouzle the oxe that treadeth out the Mat. 10. 10. corne and the labourer is worthy of his reward Had not our Sauiour said the same before Onely for reward by the Apostle our Sauiour saith meate but thereby as by bread Mat. 4. 4. 6. 11 he vnderstandeth maintenance and all things necessarie for this life And in both the pronoune his is to be obserued as teaching such maintenance not to be a matter of courtesie or of beneuolence such as need not to be giuen but such as must be paid as his owne and whereto he hath as good right as to any thing else he hath already May shoo-makers smiths plow men hedgers ditchers threshers tailers or any other labourers or artificers claime reward for their worke and as their owne due and may not Ministers that labour and watch for the soules of men require reward of their labour What good Minister is there that watcheth not in bodie as well as minde for the people committed vnto him yea many a time doth he wake in the night meditating what to speake when other sleep soundly The labour also of the minde is greater then of the bodie How great then is the labour of both Two houres labour of the Minister in preaching doth more spend his spirits and waste his bodie then two dayes labor in any other bodily worke Doth the spirits and bodie of one so soke men Therefore the calling of a Minister is compared to the greatest bodily labours that are of shepheards Gen. 31. 40. Luk. 2. 8 Mat. 9. 36. 1. Cor. 37. 8. 9. 10. that in that country looked to their flocke by night as well as by day of haruest-men of husband-men of carpenters and the like Let them that are so hard and straightfaced towards their painfull Ministers remember what is said of the cries of those labourers in the eares of the Lord I●m 5. 4. of hoasts that had reaped downe the fields of other because they for whom they had laboured did withhold their hire from them The sentence of Christ at the last day shall be heauie and direful against them that had not giuen meate drinke clothing entertainment c. to any of his litle ones Mat. 25. 41. c. that had wanted the same Oh then how fearfull how heauie how direfull shall their sentence and doome be that haue dealt hardly with his best seruants whom Christ vsed for the making of men his little ones or for the nourishment of them to eternall life being before n●w borne to God by the ministerie of other Shall shere be iudgement Iam. 2. 13. without mercie to euery one that sheweth no mercie to any and shall they find mercie that haue bin vniust vnto their Ministers Oh that men shoul dreade and know the sudden and strange death of Ananias and Sapphira by a Act 5. 1. c. word of Peters mouth onely for keeping backe part of the price of their goods from the Church which while it was in their possession they might haue kept altogether and that although they brought a certaine part and laid it at the Apostles feete Oh I say that men should reade heare and know this and yet feare nothing by their vniust and cruel dealing with such Ministers as preach this excellent will of God vnto them not onely not giuing them any thing yea no part of their goods but detaining that the which they haue full dearely laboured for Such men grutch not liberally to see Lawyers and bountifully to reward Physitions for a few words of the one touching their goods and sometimes for recouerie of or pleading for some legacie giuen by the last will and testament of some man for the counsell of the other and especially for his paines in comming 8. 10. 20. or 30. or 40. miles vnto him especially in Winter or when wayes and weather are foule Yea they plentifully deale with such whether they do them any good or no. Yea they are at greater cost in such things in three or foure dayes then with Ministers that labour to make them partaker of Gods infinite legacies by declaring this his good well pleasing and perfect will vnto them many yeares together yea also for their daily praying for them and theirs albeit in the distresses of them selues and theirs they found God to haue heard them so praying O miserable parsimonie O lamentable iniustice Yea some men of great sort spend more in one yeare vpon dogs haukes horses tobacco and the like then in many yeares vpon the Ministers of the word If they say their Farmers pay tithes out of their lands for maintenance of Ministers I answer first that they pay tithes rather of their owne labour and great paines then of their lands Secondly that if they thinke this shall excuse them from maintenance of Ministers then let them thinke also it shal excuse them from going to heauen So let their Farmers go to heauen for them and themselues go to hell in their owne persons Yea to proceed further who almost is not at more charge with keeping of one horse in one yeare then in maintenance of the Ministers in many Hath he more benefit by his horse then by his Minister It may easily be so beleeued All these things do shew how base minded such men are as altogether minding earthly things Phil 3. 19. Col. 3. 1. 2. and onely

much the more we chaue heard them to be greater then the Ministers of the old Testament And finally y● same Lord giue grace also to al such Ministers to be so much more careful diligent and painefull in declaring this will to God his people by how much more God hath now graced and honored them by be trusting them with a greater and more glorious Ministerie then ever was the Ministerie of Moses of the Leviticall Priesthood or of any of the Prophets All this grace the Lord graunt for Christ Iesus his sake to whom with the Father and the Holy Ghost be all praise and glorie world without end Amen FINIS THE AVTHORS POSTSCRIPT to his Children as it were his last Will and Testament vnto them DEare Children I am now going the way of all the earth and by age ready 2. King 20. to leaue the world and the things that are in the world and so to goe from you and all other therein and therefore as Hezekia was commanded to set his house in order or to giue precepts to his house because he should die and not Isai 38. 1. liue So doe I at this time August 22 Anno Dom. 1622. and of our Soveraigne Lord Iames by the grace of God of great Britaine France and Ireland King defender of the faith c. the tweentie First therefore and principally I bequeath and resigne my soule vnto God and to his sonne Iesus Christ who 1 Pet. 1. 19. by his pretious blood hath redeemed mee and sealed my said redemption by his holy spirit of promise In which respect Ephes 1. 13. as I detest all errors heresies generally so more especially I abhorre and condemne to the pit of hell the whole doctrine of Popery with all the Reliques Ceremonies and other apurtinances thereof whatsoeuer from the least to the greatest as the which springing from hell haue bin daily hatched and nourished by that Antichrist of Rome the man of sin and child of perdition and the which 2. Thes 2. 3. 1 Tim 4. 1. therefore are nothing els but doctrins of deuills Touching my body if I die in peace I desire it may be honnestly committed to the earth from whence it came If otherwise let God dispose thereof according to his pleasure Sure I am that whatsoeuer become of it here and how vile so euer it be by sinne and the infirmities thereof through sinne yet it Shall be changed and fashioned like to the grorious body of Christ Iesus himselfe according to that his power whereby he is able to subdue and will subdue all things Phil. 3. 22. vnto himselfe Touching other things whereof men vse to make their Wills because I may say to you as Peter said to the lame man Siluer and gold haue I none but such as I haue giue I Acts 3. vnto you therefore all my Will following shall wholly consist of such precepts to you as my selfe haue receiued of the Lord. Now then as I haue written that my former Treatise of The Christians Sacrifice for the instruction of all Christians generally so I bequeth the same to you my Children and to all yours which God either hath already giuen you or shall hereafter giue vnto you neither that onely but also my other three former Treatises the first a generall Treatise against Popery and in the defence of the religion by publike authoritie professed in England published in the yeare of our Lord 1598. The second of the Dignity of Gods Children published in the yeare 1610. The third of Dauids loue to the word of God and of his meditation thereof published 1616. All these read examine by the Scriptures make vse of them of my first Treatise for the better confirmation of your iudgement against Popery with a greater prouocation of your detestation thereof and the better quickning of your liking of the true and sincere religion of protestants of my second for your learning how great your Dignitie is as ye are the Children of God and what vnspeakeable comforts ye may haue thereby as also how carefull ye ought to be of liuing according thereunto without any disgrace thereof of my third for kindling a fire of such loue to the word of God as that much water may not Cant. 8. 6. quench as also for so whetting your mindes to the meditation and study thereof that ye may thinke no paines too much neither euer be weary of so doing of this my last for the presenting your selues soules and bodies such a sacrifice to God actiue and passiue as the same setteth forth vnto you By all the said Treatises as ye shall see who hath beene your Fathers God so Know him and serue him with a perfect heart and willing mind because he searcheth 1 Chron. 18. 9. all hearts and vnderstandeth all the imaginations of the thoughts and if ye seeke him he will be found of you but if ye 2. Chron. 15. 2. forsake him he will cast you off for euer Though I can giue none of you any portion of worldly riches yet if ye shall seeke the Lord and find him then shall ye euery one be able to say with the Prophet the Lord is my portion and Psal 119. 57. 142. 51. Psal 16. 6. Ioel. 2. ●7 1. Cor. 3. 22. Heb. 1. 2. Psal 24. Psal 37. 29. 1. Pet. 1. 4. 5. Psal 34. 1. Ioh. 10. 29. Psal 27. 1. 3. ●6 4. 118. 6 Rom 8. 32. 1. Cor. 15. 12. Colos 3. 1. 1. Pet. 1. 17. that the lines are fallen vnto me in pleasant places and that ye haue a goodly heritage and that ye your selues are parts of the Lords inheritance yea then what shall ye not haue For althings are yours Christ the heire of all things is yours God is yours Is not the earth the Lords and all the fulnes thereof Then also ye shall haue inheritance for euer ye shall not be ashamed in the euill time and in the daies of famin ye shall be satisfied yea ye haue an inheritance kept for you in heauen and your selues are kept for it not by Angells alone but by God himselfe yea by the power of God who is greater then all and whom if ye haue on your sides ye shall not need to feare or care who be against you whether men or Angells In these things I do not say if as doubting but as being perswaded of that which I say as the same word is often in the Scriptures vsed Many are Gods mercies towards me more then to mine owne Father first that I haue liued twice his age and twelue yeares more Secondly whereas he had but my selfe alone God hath giuen me twelue children whereof I haue yet seuen liuing besides the children of some of my children Thirdly that I haue liued all the time of my knowledge vnder the Gospell Fourthly that I am a Minister of the Gospell Fiftly that ye my children are not onely mine by nature but Gods also by grace hauing

that marke whereby ye may be knowne so to be sixtly that God hath also blessed my ministery to the winning and instrumentall begetting of other children also vnto him In the seuenth place I might ad that whereof Paul boasteth but herein I am sparing that I may no waies seeme to disgrace any or any waies to insult ouer them I hate a high mind in other and therefore far be it from me to bewray the same in my selfe God haue the glory of all Now sith ye are not onely mine by nature but the Lords also by grace feare ye not but that ye shall be blessed The Psal 112. 2. Isai 55. 3. and 61. 8. 1. Sam. 12. 22. generation of the righteous shall be blessed And Gods couenant made with the righteous their seed is euerlasting whom it hath pleased him to make his people for his name sake he will neuer forsake And now my children looke to your selues that as the Lord will not forsake you so whatsoeuer euill daies shall come ye may not fall from him yea looke to yourselues I do not say that ye loose not the things that we haue 2. Ioh. 8. wrought but that ye loose not the things that God hath wrought in you that not I but ye may receiue a full reward Philip. 1. 6. I am confident in this very thing that he which hath begun a good worke in you wil performe it vntil the day of Iesus Christ Therefore I speake not as fearing but as my louing children to admonish you to vse all dilligence for the keeping of your standing If yea let go your hold of that portion which you haue in God what shall it profit you to gaine the Math. 16. 26. whole world O gaine of godlines how great art thou Thou art profitable and hast the promise of this life and of 1. Tim. 6. 6. and 4. 8. 1. Thes 41. 1. Cor. 15. 61. that which is to come As ye haue already some portion thereof so labor to be more and more rich therein Be ye stedfast unmoueable abounding alwaies in the worke of the Lord knowing that your labour is not in vaine in the Lord ye haue already in part bought the truth yet still be bargaining for it ye want more then ye haue Buy it therefore and sel Prou. 23. 23. Math 13. 44. 45 it not ye shall haue a good market at the last Sell all that ye haue for it rather then not to increase your store of it heerein be ye like to worldlings that whatsoeuer riches they haue yet thinke they haue nothing Be ye like to the horsleaches his daughters Crie ye alwaies giu● giue Prou. 30. 15. neither be satisfied neuer say it is enough Let none of you be grieued that I haue left you nothing of my inheritance in Kent neither of my lands since that I purchased in Suffolke as also in Essex all being now gone and the price thereof spent not riotously or otherwise lewdly but by other meanes I confesse I haue spent the more for the gracing of my Ministrie and the prouoking of others to bounty and by so graceing my Ministrie to win the more vnto God What other things haue bin the meanes of my present pouertie as also of the base account that my selfe and ye are in by that meanes though I neede not be ashamed to relate yet for other reasons I spare to speake I might perhaps haue left you somewhat if I had bin more frugall for the things of this life Notwithstanding although some doe make great shew of great pouertie by their bare apparrell hard fare leane cheekes and borrowing heere and there without any necessitie in respect of any great charge of children and yet in the end doe make purchase vpon purchase yet for my part I hate all such basenes of mind as disgracefull not onely to the Ministry but also to Christianitie as being that filthy lucer that is 1 Tim 3. 3. Tit. 1. 7. Prou 1 19. 11. 24. 18. 27 1. Tim. 6. 10. in speciall manner forbidden all Ministers of the Gospell whereof notwithstanding there is no profit to any in the end and whereby also some that are in want indeed being thought to be such and to haue aboundance are much preiudiced and altogether neglected yea whereby likewise such secret rich men themselues liue in misery and want as well that that they haue as that that they haue not Be not therefore grieued ô my children that I cannot giue you any earthly portions Though I may say with Naomi I haue bin full and now euen in mine old age I Ruth 1. 21. am emptie yet mnrmure not that I haue bin no better husband for you and that ye haue so poore a father in earth but herein reioyce that ye haue a rich Father in heauen and Luk. 12. 21. that your selues are rich toward him who also giueth vs all richly all things to enioy and who hath so written your 1. Tim. 6. 17. Luk. 10. 20. Reu. 3 5. Iam 1 27. Iude. 23. names in heauen in his book of life as that they shal not be blotted out c. In this assurance keepe your selues vnspotted of the world and hate the very garment that is spotted of the flesh Though it should so fall out that ye should liue in the midst of a crooked and peruerse generation yet be ye Phil. 2 15. blamelesse and harmles children of God and shine ye as lights in the world that so ye may shine in heauen as the Starrs yea Dan. 12. 3. Mat. 13. 43. as the Sunne in the firmament Thinke no scorne to be persecuted for righteousnes neither to be reuiled c. For Christ Mat. 5. 11. 12. sake but reioyce yea count it all ioy for herein is your Iam. 1. 2. blessednes and your faith so tried and purged as gold in the fire Shall be found to your praise honor and glory at the appearing 1. Pet. 1. 6. 7. of Iesus Christ and in the meane time the Spirit of chap. 4. 13. 14. glory euen of God himselfe shall rest vpon you This spirit beareth witnes to your spirits that as ye are here pertaker of the suffering of Christ so the time shall come when ye shall be also glorified with him when himselfe shall appeare ye Rom. 8. 17. Col. ● 4. 2. Tim. 2. 7. shall also appeare with him in glory Consider what I say and the Lord giue you vnderstanding in all things Be not discouraged by any sufferings from that that is good but rather be ye incoraged so to suffer that ye may grow in grace and 2. Pet. 3. 18. in the knowledge of our Lord Iesus Christ what shall I say more vnto you my louing children Be faithfull vnto the Reu. 2. 10. death and Christ shall giue vnto you the Crowne of life Keepe the profession of your hope against all opposition there vnto without wauering He is faithfull that hath promised Heb. 10. 23. 24. Consider one another to prouoke vnto loue and vnto good workes Though in body ye be scattered one from another yet in spirit hold communion one with another Comfort one another helpe one another that ye may strengthen one another in the Lord. Edifie one another in your most holy Iude. 20. faith praying in the holy Ghost euery one for himselfe and one for another So keepe your selues and one another in the loue of God that ye may the better looke for the mercy of our Lord Iesus Christ to eternall life that so by this my last Will and Testament to you ye may the better enioy all the legacies of the last Will and Testament of our Lord Iesus Christ To conclude this my postscript Those good Philip. 4. 9. things which ye haue learned and receiued and heard and seene in me doe ye and the God of peace shall be with you whatsoeuer Rom. 7. 17. Ioh. 3. 11. euill ye haue seene me to do through the sinne that dwelleth in me that do not ye Follow not that which is euill 1. Thess 5. 23. in me or in any other but that which is good The very God of peace sanctifie you wholy and keepe your whole spirit soule and body harmeles vnto the comming of our Lord Iesus Christ whom in all humilitie and earnestnes of prayer I ordaine sole executor of this my last Will and Testament for the makeing good and performance of euerie thing therein bequeathed by me vnto you and to euery one of you and to all yours In witnes whereof I haue written this my said last Will and Testament with mine owne hand and thereunto haue set the seale of my heart the 22. day of August and in the yeare before mentioned By me your louing Father whiles I liue THOMAS STOVGHTON Errata Pag. 18. lin 19. after Christ reade this condemneth l. 26. for seruu●s ● serum p. 19. l. 16. for better r. the better p. 24. 3 ceassing r. crazing pag. 27. margen for imperunt r. fixerunt p 58. l. 32 for and r. or p. 67 l. 26. for defacing r defaming p. 70 l. 12 for to these r. of these p. 88. l. 35 for such as are r. such are p. 112. l. 2 for being themselues r. in themselues p 114 l 25. for him r. them p. 117 l. 17 after not r. only p 185 l for amatoris r amatoribus l 12 for studiam r studium p 121 l 32 for wit r will p 127 l 20 after to be r so dead p 129 l 8 for deuided r. deriued p. 206. l 10 for more ● before p. 221. l. 21. for can brag it r. can buy it p. 222. l 23 for and to r. and may p. 231. l. 25. after downe r. with zeale p. 236. l. 1. after are r. not p. 240. 11. after commanding reade him FINIS

of the number and power of our said aduersaries but also in repect of their great craft and subtiltie With these mercies of God concerning the life to come we may also ioyne the afflictions wherewith the Lord doth chastise our outward man because by them he schooleth vs to make vs the fitter for the life to come and humbleth vs to make vs more capable of his graces accompanying saluation In which respect the Prophet saith It Psal 119. 71. is good for me that I haue bin afflicted that I might learne thy statutes And the Lord threatning that if his people would not hearken vnto him to do all his commandements he would Leuit. 26. 14. c thus and thus afflict them and if by such afflictions they would not learne to refraine their wayes then he would send seuen times more plagues vpon them according to their verse 21. sinnes c. The Lord I say threatning these things doth not onely teach vs that afflictions are for sinne but that also they are medicines to cure vs of sin and so to reforme vs that we may present our selues such a sacrifice as here we are exhorted vnto The same is manifest by other places Iob 5. 17. Psal 94. 12. Pro. 3. 12. Heb. 12. 5. Reuel 3. 19. that in the former considerations pronounce him blessed whom the Lord chastiseth as also that teach the Lord to loue them whom he correcteth By all these things we see that we may well reckon the Lords chastisements among his mercies And therefore the more the Lord hath exercised any in such maner the more euery such man should labour to present himselfe such a sacrifice to God lest he send seuen times more such plagues vpon him Leuit. 26. 18 c such chastisements not being the least of Gods mercies For whom he loueth he will not leaue but though he make no vse of one affliction to the bettering of himselfe yet he shall haue another till he be reformed of such euils as for the which the Lord hath so before once or twice or thrice afflicted him Let euery man therefore be admonished by Gods chastisements not onely according to these Scriptures before alledged but also according to the counsell of our Sauiour to him that had bin so impotent for 38 yeares that he was not able to helpe himselfe and Ioh. 5. 14. whom he had restored with a word of his mouth Behold thou art made whole sinne no more lest a worse thing come vnto thee But of this somewhat more afterward All the former mercies and euery one of them concerning the life to come are so great that he is more then stonie yea of a steely heart that will not be prouoked by them to giue himselfe such a sacrifice as here is commended Notwithstanding although the Apostle in the former part of the Epistle hath treated onely of Gods mercies for the life to come and from them especially doth in this place exhort the beleeuing Romanes and all other to giue their bodies a sacrifice vnto God yet Gods mercies also of this life being appendices of them and appurtenances vnto them ought to moue vs so to do the rather because that God by the giuing of Christ for vs as the fountaine Rom. 8. 32. of all mercies hath assured vs freely with him to giue vs all things If all things then also the mercies of this life Hath not Christ also promised also all mercies euen for this life to be cast vpon them that first seeke the kingdome of God and his righteousnesse And indeed the blessings of Math. 6. 33. this life great and small are not onely free gifts in respect of our vnworthinesse of them but they are also mercies both in respect of that miserable state wherein all men are first borne euen the children of Princes as well as of the poorest yea more weake and miserable then any other creatures at their first comming into the world and also because the first parents of all mankind by their first sinne brought themselues and all their posteritie into all miseries of this life depriuing themselues and all theirs of all those blessings euen of this life that before the Lord had most richly endowed them withall In this regard therefore we here in England haue greater cause thus to present our selues a sacrifice vnto God because as the Prophet after enumeration of many blessings and mercies bestowed vpon the Israelites whereby he had prouoked them to praise the Lord he concludeth with these words He hath not dealt so with any nation so we may truly say Psal 147. 20. that the Lord hath not dealt so with any nation in his bountifull blessings and mercies euen of this life as well as of the life to come as he hath dealt with vs here in England especially at this time may we say so because we daily heare and almost see all our neighbors round about vs as sheepe appointed to the slaughter to be killed all the day Psal 44. 22. Rom. 8. 36. long without all mercie according to the religion now of that man of Rome and contrary to the religion that is of God or else to be forced to flie for their liues Iam. 1. 27. and 3. 17. whereas we with our children in the meane time dwell safely here euery man vnder his fig-tree from Dan euen to 1. King 4. 25. Beersheba that is from one end of the land vnto the other all the dayes of our present Soueraigne and of our former most renowmed Queene Oh that we had hearts to consider of these mercies as we ought to do so by them to prouoke our selues to offer our selues such a sacrifice to God as also we ought and so much the more by how much the more vnworthy we are of the least of them But do we so Oh that we did Nay rather we are all the more se●ure and do the more adde sinne vnto sinne soothing our selues in our said mercies saying with old and new Babylon I shall be a Ladie for euer and giuing our selues Isai 47. 7. 8. to pleasure and dwelling carelesly and with them saying also in our hearts We are alone viz. honorable and happy and none else besides vs we shall not sit as a widow neither shall we see the losse of children We are also like to them that were at ease in Sion ●and trusted in the mountaine of Samaria Amos 6. 1. c. Ezek. 12. 27. putting farre away the euill day c. But oh that at length we would be wi●e and see the euill to come and hide Pro. 22. 3● 27. 12. our selues from it Oh that we would take heed lest we feele that which the Prophet Isaiah in the place before mentioned threatned euen in a moment to come to that old Babylon in one day the losse of children and widowhood that is those euils that she neuer dreamed of yea that she in her pride and securitie boasted she

should neuer see were not this iust with the Lord so to deale with vs that like to the sonnes in law of Lot haue thought them that haue preached Gen. 19. 14. iudgement to come thereby to moue vs to repentance to haue but mocked Verily it were most iust But let vs at the last make this right vse of the mercies of God for this life that Samuel commended to the Israelites saying 1. Sam. 12. 24. Feare ye the Lord and serue him c. and consider how great things the Lord hath done for you If we still go on in our sinnes and securitie and do wickedly not presenting our selues such a sacrifice vnto God as here the Apostle exhorteth vs vnto let vs beware of that which he threatneth vers 25. in the next verse As this argument from these outward mercies towards vs here in this Land is generally to be applied vnto all because all haue a share in them so let euery man particularly consider that the greater measure of these outward mercies the Lord hath bestowed vpon him the more he endeuours to present himselfe such a sacrifice to God as here we are called vpon to present For if to whom Luk. 12. 48. men haue committed much of him they will aske the more wil not the Lord do the like But doth euery man make this particular vse of Gods mercies for this life particularly receiued from the Lord Alas no but cleane contrary he withdraweth himselfe the more from God and the greater that any man for the most part is in outward blessings the more he hardneth his heart and face against God and the more he thinketh he may sin both against God and also against men Therefore if there be any goodnes in any great men though it be neuer so poore and little we vse to say Little is much in such a man Whereas indeed we should rather say It is nothing in such a man as for whom the Lord hath done so much For doubtlesse for the least of Gods blessings for this life a man is more in his debt and the more he dayly receiueth of that kind into the greater arrerages he runneth with him euen such as he shall neuer be able to discharge so that he may well say What shall I render vnto the Lord for all his benefits towards Psal 116. 12. me And if we make this vse of such blessings for this life then shall they also be mercies of the life to come but if we do not then shall they be iudgements of this life and of the life to come And when we haue deliberated neuer so long what to render vnto the Lord for these or for other sorts of his mercies we must not dreame of making God any recompence for how can a man be profitable Iob 22. 2. vnto God but we must altogether thinke of receiuing more and euery one say with the Prophet in the former place I will take the cup of saluation and call vpon Psal 116. 13. the Name of the Lord. VVe must still prepare our selues to beg more at least heauenly and spirituall blessings and to magnifie his Name for those that already we haue receiued and not to boast or prate of any merits by any thing we haue done but acknowledge that whatsoeuer we haue done yet we are but vnprofitable seruants Luk. 17. 10. By the premises hitherto spoken we see that they do abuse the mercies of God that are made the more secure by them and that take libertie to commit sinne vpon sin either from the mercies already receiued or from the certaintie of Gods mercies to come For his said future mercies are not promised to any but to such as feare him and Psal 103. 11. 13. 17. 18. keep his couenant and remember his commandements to do them Yea certainly they that rightly consider of Gods mercies but towards other be they neuer so meane will thereby prouoke themselues though liuing and wallowing in their sinnes to confesse and forsake them and to returne Pro. 28. 13. Ier. 4. 6. vnto the Lord in hope they shall find mercie Did not the prodigall sonne so do by remembring the plentie of Luk. 15. 17. 18. the poorest seruant in his fathers house Oh that all prodigall and lasciuious sonnes would do the like such as are swaggerers drunkards or great drinkers though not vnto drunkennesse riotous waste-goods stubburne rebellious Isai 5. 11. Luk. 18. 2. neither fearing God nor reuerencing men no not their fathers that begat them nor their mothers that bare them with great paines and gaue them suck with many a pinch and in their age haue more sorow of heart by them then euer they had ioy before Oh that all other vngodly persons would do the like If they be very gracelesse children as there are too many that will not submit themselues to their parents and performe dutie vnto them from consideration of such before mentioned fatherly and motherly kindnesses how gracelesse are they to God how wicked how rebellious that from these his mercies will not be prouoked to yeeld their bodies a sacrifice vnto him They therefore are enemies to all pietie and to these mercies of God and to all grace of God that from the same do argue for all libertie and impietie saying being admonished of their sinne and exhorted to reformation What God is mercifull he is not so hard as you make him Moreouer if Gods mercies be so great and certain vnto men most vnworthy of them how should this prouoke one man to shew mercie to another in imitation of this mercie of God according to that of our Sauiour Be ye Luk. 6. 36. Math. 5. 7. Iam. 2. 13. mercifull as your Father also is mercifull And hath he not said Blessed are the mercifull for they shall receiue mercie Hath not the Apostle also said There shall be iudgement mercilesse to him that sheweth no mercie but mercie reioyceth against iudgement God hath no need of vs but we haue need one of another We cannot be profitable to God but Iob 22. 2. we may be beneficial one to another yea the poorest that is to the greatest as diuers other wayes so especially by praying for him as the Prophet of Iuda was vnto Ieroboam 1. King 13. 6. by his prayer curing his withered hand Yea we may deserue kindnesse one of another but as in part hath bin shewed before we cannot recompence God for that we haue had of him much lesse can we merit any new blessings Besides all the premises if Gods mercies be so great as we haue heard how highly are we to esteeme of the word of God the cabinet or casket wherein all the said mercies of God are contained and whereby likewise the Lord conueyeth them all vnto vs and the which it selfe is one of the principallest mercies Yea further how highly are all Gods Ministers to be regarded that faithfully bring those mercies vnto vs euen so

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 vnto men must we not much more be cheerfull in sacrificing our selues to God that in many respects hath right vnto our selues and to all that we haue All the actiue sacrificing of our bodies and of euery member of them as also of our soules and of euery 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 vs that he did he cannot but be willing and cheerfull also to suffer any thing for him Oh that this life were in euery 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 vnto vs. 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 haue our flesh torne from our backs by peece-meale as some haue 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 vs 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 vs 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 haue spoken of this first adiunct of our sacrifice namely liuing The second adiunct is holy This is necessarie to be ioyned The second adiunct of our sacrifice holy to the former first to teach vs to distinguish the former from naturall liuing and secondly to teach vs our sacrifice to be liuing in holinesse yea without this holinesse men haue 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 vnto him said Lazarus come forth and by that meanes raised him from death vnto life and so by raising other from death to life and by dayly raising vp other from the death of sinne to this life Rom. 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 to Mat. 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 haue noted some before in the margin and many more might haue noted Neither do I thinke it very easie for any man to name any place wherein Christs owne resurrection is mentioned without some prepositiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 haue 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 vnto sinne and liuing vnto God and to righteousnes by being made free from sin and seruants vnto 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 haue 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