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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

of the Supper of the Lord that is of praying and hearing the word and therefore the Apostle willeth a man to proue himselfe and so to eate and to drinke The word and Sacrament also 1. Cor. 11. 28. being so precious as they are who can be too carefull in purging themselues before the receiuing of them Who is so foolish as to put precious licour into a fustie vessell Neither must this cleansing of our selues be for the present onely afterward returning with the dog to the vomit 2. Pet. 2. 22. and with the swine vnto the mire but we must so keep our selues and the oftener we heare the word and receiue the Sacrament the more holy euery day must we be All this our holinesse must be in humilitie without humilitie there is no holinesse The more humble we be the more capable are we of the knowledge of the word Psal 25 9. and of comfort by the Sacrament yea also by prayers Luk. 18. 14. 1. Pet. 5. 5. Luk. 1 53. God resisteth the proud but giueth grace to the humble The Lord filleth the hungrie with good things and the rich in their owne conceit he sendeth emptie away euen from word from Sacraments from prayer He that thinketh 1. Cor. 2. 8. he knoweth any thing knoweth nothing as he ought to know Oh that this were well considered of For certainly many great professors are so ouer-weened and puft vp with a conceit of their owne knowledge that they thinke no man can teach them any thing that they know not alreadie yea some are like to those the Prophet said did striue Hos 4. 4. with the Priest so I say some are more ready to snap at that which is said by the Minister and to find fault with and controll the same as thinking themselues could speak better then in humilitie and meeknesse of mind to learne any thing As the former life is of God so is this holinesse Christ Ioh. 17. 17. prayed the Father to worke it through his truth and Paul 1. Thes 5. 23. prayed the God of peace to sanctifie the Thessalonians throughout or wholy Thus also to be holy is a work of Faith as well as to be liuing For our hearts are purified or sanctified by faith Act. 15. 9. As the life also of our sacrifice before spoken of noteth alacritie and constancie so whatsoeuer in this holinesse we do to God or to men we must do the same without grudging or murmuring yea as God giueth to all men liberally and Phil. 2. 14. Iam. 1. 5. vpbraideth no man so and much more ought all men to be cheerfull in all dutie to him As whom God loueth he loueth them to the end so let him that is holy be holy still Ioh. 13. 1. Reu. 22. 11. This holinesse is of great price far excelling all the robes of all Monarks yea more precious then all the vestiments of Aaron with their appurtenances It is the garment of all the blessed Angels in heauen of Christ Iesus and of God himselfe freely giuen vnto vs for Christ Iesus sake Who therefore would not weare it for the giuers sake If one haue something giuen him by some speciall friend he wil say that he will be knowne by it as long as it will last how much more ought euery man to say he will alwayes be knowne by this garment that is alwayes new and will neuer be old or the worse for wearing Thus much for this adiunct holy CHAP. IX Of the third adiunct of our sacrifice well-pleasing and of the time when we must thus sacrifice our selues as also shewing that no free-will can be gathered by this or any other the like exhortation THe third adiunct of this our sacrifice is acceptable amplified by the subiect to whom it is acceptable viz. to God As here holy and acceptable are ioyned together so the Apostle exhorting that prayers c. should be 1 Tim. 2. 3. 5. 4. made for all men especially for Kings as also exhorting to honour widowes indeed c. enforceth both exhortations by the very like argument saying This is good and acceptable in the sight of God In both which places the words in the originall are altered for holy the Apostle saying good and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the sence and meaning is all one Now the word here vsed being a compound of two words one signifying well the other pleasing the word signifieth well pleasing This third adiunct well pleasing is an effect of the two former For whatsoeuer sacrifice is liuing and holy the same is also well pleasing The sacrifices indeed of the Law being themselues dead were yet holy and well pleasing to God not of themselues but as they had respect and relation to Christ of whom they were types And we being both liuing and holy are well-pleasing because our said life holines are from God do make vs to resemble God as also from and in Christ Mat. 3. 17. Iesus in whom God resteth and is well pleased not only with his owne person but also with all that are in him and his members hauing communion with him This word is vsed againe in the next verse to perswade these Romanes to be transformed by the renewing of their Rom. 14. 18. mind that so they might approue the acceptable or well pleasing will of God It is also vsed in matters of indifferencie He that in these things serueth Christ is acceptable to God or well pleasing to God and approued of men Where it is worthy obseruation that to forbeare things indifferent for the weaknesse of other is to serue Christ and to please God What the contrary is I leaue to the iudgment of the wise 2. Cor 5. 9. Ephes 5. 10. Philip. 4. 18. Col. 3. 20. Tit. 2. 9. Heb. 13. 21. It is also elsewhere vsed but it were more labour then profit to set downe the words of euery place This adiunct well pleasing must not be taken alone but with the amplification thereof from the subiect to whom it is well pleasing viz. to God himselfe To be well pleasing to other may be a discómendation as well as a commendation It must therefore necessarily be ioyned with the former And thus to be well pleasing to God is more Gal. 1. 10. then to be well pleasing to all men in the world And therefore sometime to be pleasing to men is opposed to the seruing of Christ and we are forbidden to be seruants 1. Cor 7. 23. to men It is notwithstanding lawfull and more then lawfull to be pleasing to men in the Lord as children to their Rom. 13. 1. 1. Pet. 2. 13. parents and seruants to their masters especially subiects to their Princes as whom the Lord hath set ouer both parents and masters yet so that we still remember them to be Gods subiects and God to be their Soueraigne as well as they Soueraignes

within the visible Churches in respect of hypocrites Atheists Papists and other notorious wicked ones Againe the wicked for the most part haue the world and the things thereof most at will They haue most elbow roome They liue and become mightie in power Their seed is Iob. 21. 7. 8. 9. c. established in their fight with them and their ofspring before their eyes Their houses are safe from feare neither is the rod of God vpon them Their bull gendereth and faileth not their cow calueth and casteth not her calfe They send forth their little ones like aflocke and their children dance They take the timbrell and harp and reioyce at the sound of the organ They spend their dayes in wealth but for all that in a moment when they dreame of no such matter much lesse looke for it suddenly they go downe to the graue There are also no bands Psal 73. c. 6. in their death but their strength is firme They are not in trouble as other men neither are they plagued as other men Therfore pride compasseth them about as a chaine violence couereth them as a garmont Their eyes stand out with fatnesse and they haue more then heart could wish And what do they render to the Lord for all his former blessings They sinne so much the more and blaspheme God to his face But he that entreth into the Lords sanctuarie and consulteth with the word of God howsoeuer before he were moued troubled ver 17. 18. and astonished to see their said prosperity vnderstood their end and found that God had set them in a slipperie place and cast them downe into destruction Furthermore the wicked are so called because for the most part are Lords of sea and land they are in greatest authoritie beare the greatest sway and haue the greatest swinge in the world They ride on cock-horse or rather in coaches and carioches and other go on foote sometimes as their seruants and footmen or pages Last of all in respect of their foresaid prosperitie and pride thereby they onely are the braue and gay fellowes and gallants of the world They swagger they reuell they speake and do what they list and no man may controll Psal 12. ● them or at least they care not for anything that any man speaketh against them Thus much of this word the world The next words are be not fashioned Vpon this Chrysostome The word fashioned writeth thus Huius seculi figura est humi depressa temporalis nihil habens sublime nihil stabile nihil recti sed omnia puersa c. The figure or f●shion of this world lyeth groueling on the ground is base and temporarie hauing nothing excellent nothing firme nothing straight but all things peruerse Therefore if thou wilt go right on frame not thy selfe to the fashion of this present life for here is nothing that abideth firme whence he calleth it a figure or a fashion and in 1. Cor. 7. 3. 1. another place The fashion of this world passeth away For it hath nothing that will endure or that is steadie but all things it hath are temporarie wherefore he saith Vnto this world For by this he sheweth that it is fraile and by figure that it hath no substance Afterward vpon the next word Be transformed he addeth Non dicit transfigureris sed transformeris c. He saith not Be fashioned but Be transformed shewing that there is onely a certaine fashion in the world but that vertue hath not a fashion or shape but a true forme not needing any outward painting which vanisheth as soone as it appeareth For all these things before or as soone as they appeare do also perish If therefore thou shalt cast away the figure fashion or shape presently thou shalt come to the forme So this Father opposeth the one word to the other as we shall heare anon how they are opposed and maketh the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the verbe here vsed is deriued to be onely a shape or shew without any substance of that that is not as there appeare many things in the aire that are not and therefore do suddenly vanish the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a forme hauing substance This is the iudgement of Chrysostome wittie true and godly because indeed the whole world lyeth in euill neither haue the things of this world any sound forme but as Peter Maxtyr writeth scenicam personam that is they are like to Players on a stage that play the parts and make shew of the persons they are not Notwithstanding the said Peter Martyr thinketh the said interpretation of Chrysostome to be more wittie then sound because the two nownes from whence the said two verbs are deriued are confounded in the Scripture and vsed both for one thing For the Apostle saith that Christ being in the forme Phil. 2. 9. of God thought it no robberie to be equall with God here he vseth the nowne from whence the second verb is deriued Then afterward he saith and being found in the fashion of a ver 8. man c. vsing here the nowne from which the first verb is deriued and yet meaning a true forme in both places the true forme or essence or nature of God or the true forme essence and nature of man Againe speaking in the Phil. 3. 22. same Epistle of Christs changing our vile bodie and making it like to his glorious body there the verb translated change is the same that is here translated conformed but speaking of our bodie to be made like to his glorious bodie the nowne translated like is that from whence the verbe commeth here translated transformed yet the Apostle meaneth a true and reall changing and making of our bodie like to Christs glorious bodie but in another place as after we shall heare he vseth the verb here translated conformed for 2. Cor. 11. 13. 14. 15. that that is not but onely in shew The word also from whence that second verbe is deriued is vsed for a shew of that that is not For it is said by Marke of Christ himselfe that he appeared in another forme whereby it appeareth that Ma● 16. 12. Christ shewed himselfe in diuers formes at least appeared or seemed to appeare to his disciples to be of diuers formes though alwayes in essence and person he were the same yet not seeming so to them Arretius saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first nowne is the figure of things without life as if the Apostle had meant that If we fashion our selues vnto them we do nothing else then laying aside our naturall forme which we haue from God turne our selues into the shape of bruite beasts and become without sense logs and stocks and are made hard stony blockish beasts But I finde no ground in approued authors for this signification of the said word Neither can my Philosophie make bruite beasts to be res inanimatas and insensatas things without

of God or duties to men As to pray to Saints to worship images crucifixes and other to adore the bread and wine in the Supper of the Lord to obserue dayes to refraine from meates allowed by God superstitiously thinking them vnlawfull to go on pilgrimage to the images or reliks of this or that supposed Saint and the like So also to make vowes of perpetuall virginitie and to thinke our selues in conscience obliged to the keeping of such vows though in the meane time such votaries either burne in lusts or haue their whores and thinke it better so to haue then to marrie directly contrary to the Apostles commandement that for the auoiding of fornication euery man should haue his own 1. Cor 7. 2. wife as also contrary to that elsewhere said of mariage to Heb. 13. 4. be honorable amongst all men without exception of any fit for mariage and needing mariage The like is to be said of the vow of wilfull pouertie and mens betaking themselues to Monasteries by the witchcraft and enchantment of Poperie for the enriching of their superstitious and idolatrous houses falsly called Houses of Religion The same is to be said of conformitie to the Popes buls for discharge of subiects from their allegiance to Princes God hauing commanded euery soule of the Clergie as they speake yea of the Pope himselfe if he haue a soule to be subiect to the higher powers as well as the soules of others Rom. 13. 1. 1. Pet. 2. 13. yea the holy Ghost hauing commanded prayers supplications intercessions and thanksgiuing to be made as for 1. Tim. 2. 1. 2. all other sorts of men so especially for Kings and all in authoritie yea euen then when there were no Christian Kings but all were heathen and infidels To thinke therefore or to practise otherwise vpon the Popes discharge is to be conformable to the world and not vnto God and to his word So is it also to marry within the degrees of kindred forbidden by the Lord and to do any thing else contrary to any commandement of God onely vpon the Popes dispensation The like is to be said of doing any thing else forbidden by God either by the perswasions or by the example of the world or any men of the world either in Act. 4. 19. 3 29. Deut. 13. 6. Exod. 23. 2. Mat. 7. 13. respect of authoritie or in respect of kindred and affinitie and friendship or in respect of multitude The vse of all this is to admonish vs to take heed of all common sinnes of the time swearing blaspheming drinking and drunkennesse whoring and all other carnall wantonnesse prosaning of the Lords dayes by buying selling riding c. gaming rioting contempt of the word and Sacraments as likewise of magistrates or ministers or parents or masters c. For the commonnesse of these things doth not any whit excuse or lessen them or giue vs the more libertie to commit them but it doth the more aggrauate them and the more do conforme vnto other in them the more ought all that desire to sacrifice themselues to God to beware of all conformitie with them Especially according to some thing before said let vs beware of worshipping our onely true God in the false and adulterous maner that the Papists the greatest part of the world in Europe do worship him or as they worship their idols For certainly the gods of those nations that the Lord did cast out before the Israelites of the manner of whose worship the Lord charged them to beware in worshipping of him the gods I say of those nations were neuer more abominable in Gods eyes then the idols of the Papists are yea not so abominable For neuer was there so much spoken of any amongst those heathen as is spoken against the new Babylon Rome there neuer was any called an Anti-god as now the Pope is called Anti-christ There neuer was any styled with the name of The man of 2. Thes 2. 3. 4. sin and child of perdition as the Pope now is There was neuer any said so to oppose exalt himselfe aboue all that is called God or that is worshipped as the Pope is said to do There was neuer any that chalenged to himselfe all power in heauen and in earth to forgiue sinnes c. as the Pope doth There was neuer any that claimed power to set vp and to depose Kings at his pleasure as the Pope doth The head therefore of the Papists being so wicked and so shewing himselfe to be of the world can the Papists themselues that are his deuoted slaues and bondmen be better How then may we haue any conformitie with them especially in the worship of God Oh let vs not forget how great the sinne of Ahaz was in sending a patterne of an Altar from Damascus and commanding Vriah the Priest 2. Kin. 16. 20. to make another at Ierusalem conformable thereunto It is therefore no small matter to dally with God or to faile in the least point of the maner onely of his worship For though our selues may be deceiued not onely by other but also by our owne hearts being deceitfull out of measure Ier. 17. 9. Gal. 6. 7. and though we may also deceiue other yet God neuer is deceiued or mocked It is not good they say to play with Isay 6. 3. Reu. 4. 8. 1. Sam. 2. 2. Saints much lesse with him that is holy holy holy and with whom in holinesse none is to be compared We may yet extend this conformitie to the world a little further and more particularly to the Ministers of the word viz. for their not conforming themselues in preaching of the word either to the old Popish Schoole-men and Friers or to the Iesuites and Popish Priests of these times euen in their such maner of preaching by affecting much Latin and many friuolous distinctiōs needlesse questions abstruse and quaint points whereby the Scripture is not plainly and perspicuously opened neither fitly applied but rather obscured without any edifying of the hearers yea whereby also some points of Poperie are secretly couched to make way for other afterward This I do the rather adde because the practise of some in this kind of preaching amongst vs is much to be lamented yea the more because it is applauded by the common people though vnderstāding almost nothing that they heare Alas did the ancient Leuites in the time of Nehemiah so preach of whom it is said that they read in the booke of the Neh. 8. 8. law of God distinctly and gaue the sense and caused the people to vnderstand the reading Is this according to Pauls charge to Timothy for rightly diuiding the word of truth Is such 2. Tim. 2. 15. preaching according to Pauls preaching that although he knew more tongues then all other and had reuelations in great 1. Cor. 14. 18. 2. Cor. 12. 7. abundance yet for all that made no ostentation of any such learning neither declared the

haue more shaken off the world and turned vnto God and be more renewed in their mindes then our selues And all these will be the more blessed vnto vs the more often and earnestly by prayer we craue the blessing of God vpon them I could plentifully proue these particulars but that I labour for breuitie The next point to be considered is the thing it selfe The will of God and what is meant hereby to be proued This is the will not of man but of God What is this will of God If I should tread in the steps of Thomas Aquinas vpon all the former words of this text who maketh point vpon point as the rest of the Schoole-men likewise do vpon other Scriptures I would I might not say also as some in these dayes vpon euery text do so make quaere vpon quaere that they rather obscure then illustrate and open the Scripture and so do more oppresse the memorie of their hearers or readers then edifie them and stand long vpon a little and be tedious to all men if I say I should take this course in shewing what will of God is here meant I might make distinction vpon distinction as the Schoole-men do vpon the grace of God and of what not and so also make more shew of learning then I haue and yet with no great profit to other To omit therefore this veine which to me seemeth but vaine touching the former question of the will of God Peter Martyr saith that some vnderstand it of those things that God wi●leth not of the power whereby he willeth them as if this will signified the expressing of his disposition as when we say this is mine or this mans or his will when it is onely meant what I or this man or he willeth so that when we see the will of God namely by the effects hereof we should account it good acceptable But all this seemeth somewhat obscure and not sufficient to make plain the will of God Other vnderstand it of all before spoken of not conforming our selues to the world of being transformed vnto God and renewed in our mind as if the Apostle had said of all that This is the will of God Of these two opinions Peter Martyr approueth the former seeming not to allow it spoken of Gods will reuealed in his written word but of the will of God reuealed by his works in sending prosperitie or aduersitie peace or trouble health or sicknesse c. Haymo though a foolish Papist interpreteth it of the reuealed wil of God in the Scriptures For thus he writeth first of all of not conforming vnto the world of being renewed in our mind Nolite inquit conformari huic seculo i. nolite similes fieri amatoris huius seculi c. Be not saith he conformed to this world that is be not like vnto the louers of this world who despise vertues and follow after vices sed reformamini in nouitate sensus vestri per studiam lectionis meditationis veteris noui Testamenti but be reformed in the newnesse of your mind by the studie of the reading and meditation of the old and new Testament Our sense and vnderstanding is daily renewed and reformed whiles we profit daily and more and more increase in wisedome vnderstanding those things of God which before we were ignorant of c. Afterward comming to the word now in hand that ye may proue what is the will of God thus he writeth Qui sacras Scripturas sedulò legit ille inuenit quid sit voluntas Dei c. He that diligently readeth the holy scriptures findeth what is the will of God that is what pleaseth God what displeaseth him or how his will may be fulfilled For in all our actions we ought to weigh whether our works be acceptable to God or no. Thus much out of Haymo and the more that we may the more admire the wisedome of God in bringing such sweete water out of such a bitter and stinking fountaine as anon we shall see The same also seemeth to be the iudgement of Piscator in his Scholia vpon these words So of Rolloc For vpon these words that ye may proue thus he saith Hic finis est transformationis sine renouationis mentis vt viuamus ex voluntate Dei c. This is the end of our transformation or renewing of our mind that we may liue according to the will of God for this is that which he saith that we may proue what is the will of God For we proue or approue the will of God whiles we liue according vnto it Now we are not to liue according to the secret wil of God manifested only by his prouidence but according to his will onely reuealed in his sacred Scriptures This is also the iudgement of most reuerend Caluin For after other things soundly written vpon this text he addeth Mundus quo ipso fabricauit opera sed persuadet esse bona c. The world perswadeth it selfe that the works which it forgeth are good Paul denieth saying that by Go●s commandements we are to esteeme what is good and right The world applaudeth and maketh it selfe merry with her owne deuices Paul affirmeth that nothing pleaseth God but what he hath commanded The world to find perfection falleth to new inuentions Paul determining all perfection to be in the will of God sheweth that if any man passeth these limits he is deluded by a false imagination All this saith Caluin wherein who can dissent from him Notwithstanding to speake my mind ingenuously and freely without the enuie of any I do not think the whole reuealed will of God in his word to be here meant but chiefly and principally the wil of God reuealed in his Gospel first preached by our Sauiour and afterwards by his Apostles and other Ministers thereof according to the preaching of Christ and to the preaching and writing of the Apostles yet also contained though not so perspicuously A 26. 22. Rom. 12. in the writings of the Prophets and Moses And I do the rather thus thinke because this will of God in the Gospell is most worthy to be called by the name of the will of God as the which reuoketh and cancelleth many things in the old Testament and is the last will of Heb. 1. 1. God in these last times deliuered by the Sonne of God For as the last Will of a man is his onely Will disanulling all former Wils and all former gifts and bequests not contained in the last Will so this last will of God in many things disanulling the former and in many things also ratifying the same is chiefly principally and onely to be accounted the wil of God The three adiuncts also following whereby this will of God is described and commended do most fitly belong to this last wil reuealed and contained in the Gospel and in the scriptures of the new Testament as afterward shall more fully appeare As for the morall Law that is not at all