THE CHRISTIANS SACRIFICE: Much better than all the Legal Sacrifices of the jews; and without the which, all the said Legal Sacrifices of the jews, even when they were in force, were not acceptable to God.  
OR, A Logical and Theological exposition of the two first verses of the twelfth to the ROMANS, 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 orthodoxal exposition of the said words, diverse other places of Scripture by the way occurring, before somewhat obscure, are so naturally interpreted, as that the judicious Reader shall think his pains well bestowed in vouchsafing to read this Treatise following.  
With the Author's Postscript to his children, as it were his last Will and Testament unto them.  
LONDON, Printed by WILLIAM JONES. 1622.   

TO THE RIGHT HONOURABLE AND MOST TRULY RELIGIOUS ROBERT EARL OF WARWICK, and Baron of Leez. AND TO HIS MOST HOPEFUL YOUNG SON AND heir, ROBERT Lord Rich. All increase of true piety and honour in this life, and everlasting glory and happiness in the life to come.  
Most Noble Earl, and Right Honourable Lord.  
IF David so well accepted of the kindness of Barzillai the Gilaadit (though his subject) performed 
1. Sam. 17. 27.  unto him in his distress by the treason of his son Absalon, that being delivered and restored to his kingdom, he did not only offer Princely entertainment to the said Barazillai himself, but upon his refusal thereof did also most graciously accept of his son Chinham to be in his Court: yea, 
2. Sam. 19 33. 36.  if he were also so mindful of the said loyal kindness of Barzillai, that upon his death bed he gave charge to his son Solomon to show kindness to the sons of the said Barzillai, and to let them be of those that should 
1 Kin. 2. 7.  eate meat at his table, because they had come to him when he fled from his son Absolom: yea, if merciless and 
1. Sam. 39 44. & 20. 33.  unnatural Saul that would have killed his own son jonathan, spared the Kenites for the kindness of jethro their father, 400 years before showed to the 
1. Sam 15. 6. Exod. 18. 17.  Israelites in giving good counsel to Moses for the better government of the Israelites, and in directing of them in their journeys in the wilderness, if (I say) 
Num. 10. 31.  David so respected the kindness of one of his subjects that ought in duty and allegiance to have performed much more unto him: and if that merciless Saul shown kindness to the Kenites for the kindness of jethro so long before showed to the Israelites, much more may I poor man and forlorn creature acknowledge myself bound to perform all duty and service unto your Honours, for the Honourable favours of the Noble Earl of Warwick now deceased unto me, a mere stranger unto him, and altogether unknowue, but only by the commendatory testimony of that grave and religious gentleman Mr. john Butler of Toby Esquire, now also at rest with the Lord. Having therefore nothing else whereby to express my duty to your Honours, I am bold to present such as I have, the rather, because as I dedicated the first fruits of my like labour to my old most Honourable Lord before mentioned, about some 24. years past, even before I was throughly known unto him, and that because of his most Christian care for the churches of God in Essex whereof he was Patron, so I thought I might the more presume of your Honourable acceptance of these my pains, the rather because in respect of my manifold infirmities by age, they may be my last. The more also that God himself hath now honoured your Noble house, and made it renowned in the Church, both by the profession of the Gospel, and also by the protection of the professors thereof, even now to the third generation of your name, the more myself and all other that love the Gospel have cause to honour you: even as the more any king advanceth any subject, the more all other subjects ought to respect such a subject for his king's sake, yea we have the more cause to pray also for your honours, so to continue still your honouring of the Lord, and of the Gospel most worthy of honour, as you have begun, that yourselves and your posterity may yet be the more honoured: yea, and this as a Minister of the Gospel I exhort you in the name of the Lord jesus, that shown me mercy in making me a Minister, that you continue so much the more so to do, by how much the more enemies the Gospel daily hath, both of A theists and of carnal professors thereof, and also and especially of papists: not only in other countries but even in our own: and those even of your own rank: I mean of the nobility itself: besides them of the gentry and other inferiors at the command of such superiors. Herein if ye shall overcome (as I doubt not but that ye shall) oh how great shall your honour then be. One of you two now do sometime wear a coronet with other the like princes, and do sit in Parliament with one of the Lords Chief Kings and judges of the earth. But the time shall come, when the Lord jesus, the King of Kings and Lord of Lords, 
Psal. 2. 10. Reu. 17. 14. and 19 10. Mark. 8. 38.  coming in the glory of his Father, with his holy Angels: and sitting in judgement upon men and Angels shall crown you both with crowns better than of the finest gold, even of righteousness, life and glory, which 
2. Tim. 4. 8. jam. 1. 12. 1. Pet 5. 4. Reu. 3. 4. &. 21.  shall not fade: and shall also give you both to walk with himself in white, yea to sit likewise with him in his throne, as himself hath already overcome, & sitteth with his Father in his throne. Are you not affected with these things, I doubt not but you are, & be ye so always to the end. Yea as Paul having highly commended the 
1. Thes. 4. 9 10.  Thessalonians for such brothe●ly love, that he needed not to write unto them thereof, because they were taught (inwardly) of God, to love 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 Hebrews, having said that God was not unrighteous that he should forget the work and labour of their love, which they had showed to his name in having ministered to the Saints, and yet ministering, doth for all that desire every one of them to show the same diligence to the full assurance of hope to the end, so do I (Right Honourable) exhort you to do the like for the advancing of the Gospel, and the countenancing and comforting of the professors, especially the sincere and painful Ministers thereof even to the end: that your present comfort from consideration & hope of the former glory promised, may be the more enlarged in you. And verily ye have the more need so to do, because the enemies of the Gospel do not only increase and swarm, but also they think they do God best service that do most persecute it, and the 
joh. 6. 1. 2.  professors & Ministers thereof, even to death itself. But hereof the Lord jesus hath told us before, that when it should come to pass we might not be offended neither marvel at it. Hereby also all that love the Gospel may be the better assured that they 
joh. 15▪ 19 Phil. 1. 28.  are not of the world but of God. This to such adversaries is a most sure token of perdition, but to them that are so persecuted of salvation, Finally, this plainly bewrayeth that religion that is so bloody and merciless 
jam. 3. 15. 17.  to be the wisdom that is earthly, sensual and devilish; because that that is from above is pure, peaceable, gentle, easy to be entreated, full of mercy. Lastly hereby therefore all men may be the more encouraged to put forth their hands for the upholding of the Gospel here professed by us, and of the professors and Ministers thereof, as likewise to do what else they can and may for the opposing, oppugning, and overthrew of popery, and of the champions thereof: as whose chief weapons for upholding their abominations, are slandering of God's servants, cruelty, and treachery, all which the Prophet 
Psal. 5. 6.  saith the Lord abhorreth. If there were nothing else to condemn papists and to discover them to be of 
joh. 8. 44.  the devil, who hath been a murderer and a liar from the beginning, these only were sufficient. And there fore these should the more provoke all that love the Lord jesus to set themselves against Rome the daughter 
Psal. 137. 8.  of New Babylon, and to reward her as she hath served others. The rather because she shall as certainly fall, as old Babylon is long since fallen. Yea, I doubt not 
Reu. 18. 3.  also, but that some yet striving tooth and nail to support her, shall at the last, and ere it be long, either in the sight of the truth, or in the love of her riches be principal agents in her destruction. He that inquireth 
Psal. 9 12.  for blood, and that daily bringeth to light the most secret murders that are, and causeth such murderer's blood to be shed, and in justice to be spilt on the ground, will at the last much more be revenged of that Roman Antichristian bloody and treacherous brood, that hath betrayed and murdered, and daily doth betray and murder so many thousands and millions of his Saints, whose death is most dear and 
Psal. 116. 15.  precious in his sight. The greater any are the forwarder should they be in repressing this generation, Whose teeth are as swords, and whose jaw teeth are as 
Pro. 30. 12.  knives to devour the poor of the earth, and yet are pure in their own eyes. To behold one to murder another, and not to resist the murderer what may be, is (as I hear) by our law, and as I am sure by the Law of God to be an actor in shedding of blood.  
How much more are they to be oppugned that live by the blood and death of other. Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the inhabitants 
judg. 5. 23.  thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty. If they be cursed that came not to help the Lord (or that came not to help when the Lord helpeth) in such a case, and that against the mighty, how shall they escape that come themselves forth, against the Lord, and against his people, and yet for all that say they are for the Lord, and that themselves only are his people? As they that are blessed of the Lord shall be 
Gen. 27. 33. Num. 23. 8. vers. 19  blessed: so they that are cursed of the Lord shall be cursed. Hath the Lord said and shall he not do it? or hath he spoken and shall he not make it good? In this respect therefore as all men should be the more ready to oppugn that man of sin, and to help them whom he persecuteth, so especially they ought to fear the putting their hand or little finger, in the least degree to aid him, and to uphold and repair his state so long since decayed, and begun to fall. If joshua cursed 
Iosh. 6. 12.  before the Lord the man that should rise up, and build jericho, which notwithstanding we never read to have been a bloody City, how much more may all they look for a curse that rise up to support Rome, that always not so much before as since it hath been the seat of Antichrist (I mean of the Pope) hath been a most bloody City, and hath murdered more men, women and children, (of the Saints and of other) then ever had dwelled in jerecho before the said curse of joshua, from the first foundation thereof to the time of joshua? The blood of one Abel cried to the Lord from the earth for such 
Gen. 4. 11. etc.  vengeance that the Lord so cursed the earth, and Cain himself for shedding the same, that he being made a fugitive and vagabond upon the earth cried out unto the Lord and said, My punishment is greater than I can bear. Oh then how loud is the cry of the blood of so many thousands as that man of sin hath shed and daily doth shed? Verily, as he hath a long time shown himself to be the man of sin, so all 
2. Thes. 2. 3.  men shall shortly see him to be also the child of perdition. The longer the Lord hath suffered him to rage and reign, and to exalt himself above all that is called God &c, and to sit in the Temple of God, and to show himself as God, presumptuously forgiving sins, dispensing with sins, casting down to hell those whom God hath prepared for heaven, advancing them to heaven, and canonising them for Saints, that were traitores and rebels here in earth against Princes, and so speaking great things, and blasphemies, 
Reu. 13. 5. 6. & 17. 3.  yea being full of blasphemies, the longer (I say) the Lord suffereth him thus to do, the greater certainly, and that speedily will be his condemnation. This is so much the more manifest, by how much the more now he rageth and stormeth as a man having the pangs of death upon him. The devil himself rageth the more, and did the more rent and tear 
Mark. 9 20.  the child possessed with him, by how much the nearer he saw his eiection to be; yea when Christ charged him to come out of him, and to enter no more into him, even than did he rend him sore, and 
vers. 25. vers. 26.  laid him for dead, so that many said he was dead. Pharaoh and the rest of the Egyptians, notwithstanding all the great signs & wonders the Lord had wrought amongst them, did then most cruelly oppress the Israelites when the Lord was nearest to deliver them, and to overthrew the said Pharaoh and all his host in the red sea. As therefore Moses said to the Israelites greatly fearing and murmuring, when 
Exod. 14. 13.  they saw Pharaoh following them behind, hard at the heels, and the red sea before them, Fear ye not, stand still, and see the salvation of the Lord; for the Egyptians whom ye have seen ye shall never see again, so may I and all other the Lords Ministers say to all the Lord's people now fearing because of the Romanists present raging, and prevailed against the Churches, Fear not, stand still, and see the Salvation of the Lord. For the time cannot be far off when this 
Reu. 17. 16. and 18. 18.  great Whore of Rome shallbe judged and burnt with fire, and her City laid waste and desolate. Then shall all her friends howl and cry as bitterly, as ever they merrily rejoiced and triumphed and much more than ever they made the Lords people to weep and mourn. As therefore Right Honourable, you are wise, judiciously to consider of these things: as you are godly to help the Lords people against the mighty by your daily prayers, for performance of his promises in confounding his said mighty adversaries, and doing to them as sometimes he did to Midian, and Sisera, and jabin, and to other his 
Psal. 83. 9  old enemies, so be you also strong in the Lord, and in 
Ephes. 6. 10.  the power of his might, to do whatsoever you now may or shall hereafter be able to do, by yourselves, or by your acquaintance of like place and honour with yourselves: yea also, with all such as over whom you shall have any authority from his most excellent Majesty. Too much is known to be done for the said enemies of the Lord, even by the papists here at home, and much more is done then is known. Shall therefore such friends of the Lord as your Honours are, do little for him, and for his people▪ God forbid. As therefore the Apostle exhorteth 
Heb. 10. 24.  the Hebrews to consider one another & to provoke unto love and to good works in general, so I beseech you to suffer the words of exhortation to do the like in this special against that Belzebub of Rome, and all his devouted and sworn friends: that by your noble examples, all other may be the more provoked to do the like also. Do the new Edomites cry one to another against the Church. Raze it, Raze it, even to 
Psal. 137. 7.  the foundation thereof, and shall not all that love the Lords jerusalem cry the like against the new Babylonians the enemies of the Lords said jerusalem, for whose downfall and utter ruin we have so many promises delivered in the presentence, as certainly to assure us of their performance, as if they were already performed? Fare be this from all such noble spirits as yours is. Hate you therefore that shameless and graceless Whore of Rome. Hate her (I say) and all her bawds the jesuites and other Seminary Priests. Hate them, hate them with perfect hatred. The more you shall hate them, the more assurance you shall have of the love of God towards yourselves: especially if with the hatred of them you shall love all them that do hate her and hers. You have most worthily begun. Since also your 
Cal. 5. 7.  beginning, you and your noble ancestors have run well. Let nothing hinder your obedience to the truth unto the end. Let none take your crown from you. That crown (I say) that much more excelleth all the Crowns and Diadems of all Emperor's Kings and other Princes in the world, than all the said Crowns and Diadems do excel the basest pebble-stone that is. It may be also that sometimes you may with other your like Peers of this Kingdom speak a word in such a season to his most excellent Majesty, for the helpeing of other Churches abroad, against the fury of their Antichristian Roman adversaries, and for the repressing of jesuites, Seminary Priests and other obstinate & traitorous hearted Papists at home, It may be (I say) that you with other may speak a word in such season that shallbe as apples of gold in pictures of silver: 
Pro. 25. 11.  both for the greater glory of God and also for the better comfort of the Churches, and the like safety of his Majesty himself, of his Royal posterity, and of all his kingdoms. As the Lord sometime in the very like case cursed him that did the work of 
jer. 48. 10.  the Lord negligently, and kept back his sword from blood: so shall all Princes and other most certainly be blessed, that in these distresses of the churches shallbe merciful (according to the mercy of God, whereby themselves have been advanced) for they shall obtain 
Mat. 5. 7. jam. 2. 23.  mercy, and their said mercy shall rejoice against judgement.  
As hitherto Right Honourable I have directed my speech to both your Honours jointly, so give me leave now to convert myself to you my young Lord more especially; whom before in the inscription of this myepistle dedicatory I have mentioned. And so much the more do I presume thus to do because you are not nobly descended only according to the flesh, but also because you come of a stock as noble for religion and the profession of the Gospel. For of my knowledge you are now the fourth of that Honourable house in a right line that have been renowned in the Churches for profession of the Gospel, and favour unto the professiors and Ministers thereof. Your Honourable great Grandfather maintained in his house learned Mr. Wright, afterward called from thence to be Preacher at Ispwich in Suffolk: & then from thence removed to Dinnington, where yet (I hope) he remaineth, a grave reverend and vigilant pastor. Myself also once being at Hampton-Court about some 43 years past, when Doct. Some was to preach before most renowned Queen Elizabeth of most blessed memory, did there see your said Noble great Grandfather, in his humility to be as careful (yea also painful) to see all things in pulpit to be fit for him, as if he had been some inferour officer in the chapel to have looked unto such things. Of your late Noble Grandfather the memorial was and is most sweet and precious, and will never die. Of your most Noble Father I have said enough before in this my epistle dedicatory to him and yourself. Hear also may not be forgotten the most virtuous and gracious Countess and Lady your Mother, of piety and modesty a most worthy pattern to all other Noble women of like sort.  
How good also is the Lord unto you in your christian education and instruction under Mr Collen's the godly and painful pastor of Braintree, as it were at the feet of Gamaliel? In which respect it 
Act. 22. 3.  may be said of you as Paul writeth of Timothy, that 
2. Tim. 3. 14. 15  you from your childhood have learned and known the holy Scripture. Therefore also all that know these things may the better hope the like of you, that Paul testifieth of Timothy touching the faith of his Grandmother and Mother, yea in a degree higher viz that the faith which dwelled first in your Honourable 
2. Tim. 1. 5.  great Grandfather: secondly in your Grandfather, thirdly both in your Noble Father and Mother dwelleth also in you. All these things considered I may well say, that you are not only Nobly descended, but also Royally even of the blood Royal of heaven, of God himself. So also you are a greater heir then of an earthly Earldom, even of the 
Rom. 8. 17.  Kingdom of heaven: and heir together with Christ jesus of an heavenly inheritance, immortal etc. 
1. Pet. 1. 4.  And for your preservation unto this inheritance, the Angels not only pitch their tents round about 
Psal. 34 7. joh. 10. 28. 1. Pet. 1. 5. Psal. 5. 13.  you, but God himself also guardeth you with his power, and compasseth you about with his favour. God therefore being greater than all, you may no more doubt of your preservation to the foresaid heavenly inheritance and Kingdom, than you may doubt of the power of God. As you are heir apparent to an Earl, and may hereafter be an Earl, you have men to attend upon you: but as you are such as before I said, you have the glorious Angels of heaven to wait on you, and to bear you in their hands etc. In the 
Psal. 91. 11. 12.  resurrection you shall not only be as the Angels of 
Mat. 22. 30.  God in heaven, but you shall be also like unto Christ jesus himself: being where Christ jesus is, and beholding the glory of God etc. O Right Honourable, were Peter james and john so ravished with the sight of Christ 
Mat. 17. 4.  jesus his transfiguration only for a time, that they prayed him they might never departed from that mountain where they saw him so transfigured: How therefore ought your Noble heart to be ravished with the certainty of the everlasting promises? Therefore also rejoice more in these things, then in all your earthly honours whatsoever. And as the Lord hath thus highly honoured you, so labour you (I beseech you) to honour him accordingly: not so much considering what benefits you have received from him for this life, and for the life to come, as deliberating with yourself what to render unto him 
Psal. 116. 12. Luk. 12. 40.  in behalf of them. Unto whom much is given, of him much is required. So shall you indeed present yourself such a sacrifice as in the treatise following you shall see the said mercies of God to bind you unto. The same that David said to Solomon, know the God 
1. Chron. 28. 9  of thy Fathers, and serve him with a perfect heart etc. Even the same I beseech you to consider to belong unto you. So shall you be sure of that that Azariah 
2. Chron. 15. 2.  said to Asa, namely that the Lord will be with you, while you be with him etc. As you are one of the sons 
Psal. 29. 2.  of the mighty, so give unto the Lord glory and strength: yea the glory that is due unto his name. He that only 
1. Sam. 2. 7. 8.  advanceth whom it pleaseth him, can also bring low them whom before he hath advanced. As young as you 
Psal. 113. 7.  are, you have seen mean persons advanced to great honour: and Noble Houses brought to desolation. Let not your tender years prejudice your consideration of these things. For in this treatise you shall afterward see, that men may too long defer the sacrificing of themselves unto God, but they cannot begin to soon. And indeed what subject can begin too soon to serve such a sovereign as will entertain him into any special service? That you may so do, beware (I beseech you) of flatterers: beware of evil council to the contrary: both of superiors and also of equals. Let the testimonies 
Psal. 119. 24.  of the Lord be your delight, let them be your counsellors. yea persons also of such emminencie have need likewise to beware of servants. For even such sometimes do more prevail by evil suggestions, than the gravest learnedst and godliest divines can do by their best instructions. Notwithstanding as the Apostle saith, I am persuaded better things of your Honour: 
Heb. 6. 9  and such as beseem all Christian wisdom: viz that you will continue according to your beginning: growing like a Cedar in Lebanon, flourishing like 
Psal. 92. 12. 13.  a palm tree in the Courts of God; bringing forth fruit in your old age: and being then (in your inward man) fat andin good liking. Therefore to conclude with the words of Peter, as your Lordship shall grow in age, strength, stature and outward comeliness of person, so I beseech you all so to endeavour to grow 
2. Pet. 3. 18.  in grace, and in the knowledge of our Lord jesus Christ.  
To speak again joinctly to both your Honours, although my labours following be not worthy to be presented to such Honourable persons, yet as God himself towards the building of his Tabernacle, as well accepted the small gifts of the poor sort, viz goat's hair, red skins of Rames, and badgers skins 
Exod. 35. 22. 23  &c, as he did of the braccletts and earrings, and tabletts, and other jewels of gold, offered by the Princes, and other the richest sort of the Israelites, so I do humbly crave the like acceptance of this my poor treatise in my old and poor state presented unto your Honours in testimony of my thankful mind for those favours I received long since of that most Noble Earl late deceased, and now in heaven resting from all his labours, and enjoying the fruit of all his 
Reu. 14. 13.  works. Indeed Right Honourable, my thankful mind for the said favours required, the later I present these my labours unto you, the more exact in all reason they should have been, because as every Grammar scholar hath learned, that Gratia ab officio qu●d mora tardat abest, So Seneca hath also we●l said, 
Seneca. epis. 82.  Beneficia crescunt mora, tantòque plus solvendum quantò tardiús. Ingratus est qui beneficium reddit sine usura. Whereunto agree the words of Tully, Terra nunquam sine usura reddit quod accepit, sed alias minore, 
Cicero. de senectute.  plerunque maiore cum faenore: and elsewhere, Beneficio provocati imitari debemus agros fertiles, qui maltò plus 
De office lib. 1.  afferunt quam acceperint. And as in the beginning of this my Epistle, by some divine examples, I shown that the kindness of Ancestors is to be remembered to their posterity, so Dionysius Halicarnassaeus by the light of nature speaking of a worthy Roman, saith, Quamdiu ipse vixit, illinos decuit pro beneficijs habere graciam Nunc verò postquam fato functus est, posteris 
Dionisi Halicar. lib. 4.  cius referenda est: ne videaminicum corporibus simul defodere beneficiorum memoriam. These things I acknowledge so much the more to oblige me unto both your Honours in respect of the honourable favours of the late most Noble Earl unto me; Notwithstanding as Tully again saith, Malui me tibi debere 
Philipie. 2.  consiteri, quam cuiquam minus prudenti non satis gratus videri, so say I to your Honours, I had rather acknowledge myself to owe to you more duty (being as I am) then to any that cannot well judge seem not at all to be thankful. For although according to the former words of Seneca benefits do require so much the greater thankes by how much the late: they are performed, yet according also to other words of the same Seneca, in the same epistle Beneficium non quantum sit, sed a quali profectam animo perpenditur, I do likewise hope that your Honours will not so much regard this my gift itself, as esteem of the mind where with I present the same. In hope whereof, as likewise of your pardon both of my boldness in dedicating the same unto you, and also of my tediousness in this my epistle, I now being going the way of all the earth, as joshua said to the Israelites, 
Iosh. 23. 14.  and David to Solomon, and being ready to be 
1. Kin. 22. Philtpi 1. 23. 2. Tim. 4. 6.  dissolved, and to lay down my earthly Tabernacle, and the time of my departing being at hand, and so being shortly to take my leave of all the world, do also in the mean time most humbly take my leave of your Honours, not ceasing whiles I live to pray for your long continuance here, with a daily increase of grace and honour, and for your everlasting happiness and glory in the world to come.  
Your Honours in all duty most humble to be commanded. THOMAS STOUGHTON. From my poor lodging in the poor Hospital called S. Bartholomewes' by Sandwich in Kent. August 20. 1622.   

TO THE CHRISTIAN Reader.  
Beloved, I am not ignorant of two other treatises already published, in Title somewhat like to this of mine following: the one only translated into English, and compiled by another, without a name expressed. The other being the work of a godly brother amongst us, Master Thomas Cooper. Notwithstanding▪ because neither the one nor the other, either in matter or in form do agree with this of mine, therefore as I fear no disgrace to mine by theirs, so I wish no prejudice to theirs by mine. The godly minded reader may well make use both of theirs and of mine. Yet this without any disgrace to either of theirs I may safely say, that hereinmine differeth from theirs, both in handling a special place of Scripture, and also that in the interpretation of the said Scripture, I discuss diverse points of doctrine, making such particular application of them, as the times require. Now whereas in this treatise upon the second verse, I writ somewhat largely, and it may be in some men's conceit, somewhat sharply against conformity to this world I desire such as shall so think to consider that the more general the fault is, as well of them that would be accounted lovers of the Gospel, as of them that are open contemners and scorners thereof, therefore also it is the more dangerous, and for curing thereof requireth the more sharp reprehensions. The bitterer any potion is, the more any ointment or plaster smarteth, the more effectually for the most part such portions and ointments and plasters do work in or upon them to whom they are administered. Such also as shall so judge of my writing I entreat further to consider how sharply the Prophets have enveyed, and how fearful judgements of the Lord they have thundered out against offenders 
Isay. 3 13. Zeph. 1. 8.  in this kind. The Prophets indeed were immediately sent and commanded of God to speak that which they spoke. But why? Because the ordinary Priests and Levites, either did not that which they should have done, or were not regarded in doing thereof. This therefore is no just exception against the Ministers declaiming and exclaiming against this sin in these days: neither is it any excuse at all for any so sinning. The grace of God in the Gospel doth not tolerate but aggravate such things. Notwithstanding I do not alike condemn all persons in like sort offending: but the sin itself I condemn alike in all. Some infected with this disease of the fashions I grant do diligently hear the word: yea rise early (though of great place and state) to go some miles to hear the word; and do often hear it against such fashions, and yet reform not themselves therein, what then? Shall I judge them so to come rather to show themselves, then for love of the word? I dare not be so uncharitable. I know better things by some of them, and such as accompany salvation. God openeth not the eyes of all 
Heb. 6. 9 Mark. 8. 24.  to see all at once. I do not therefore so much wonder thereat, as hope and pray they may still come, that so at the last they may hear that, whereby they may be converted and reform. The words of the wise are as goads and nails etc. The 
Eccles. 12. 11.  The more therefore any are pricked with such goads, the more they will be quickened: the oftener such nails are smitten, the deeper they will pierce. A little coal from God's altar may 
Isay. 6. 6.  grow, yea will grow to a great fire.  
The women indeed that in these days are so shameless as to poule their heads, (so likewise changing their sex; and opposing themselves to the express word of God, are also most hopeless. Yet if any of them shall come to the word, though nothing less minded then to profit by the word, they may for all that be either caught by the net of the word, and converted; or else be so pierced with the nails of the word, as that the same may enter as deeply into their hearts for their confusion, as the nail of ●ael the wife of Heber pierced and was stricken into 
jud. 4. 21. &. 5. 26.  the temples of Sisera his head to his destruction.  
That which afterward I have written for the reverence and maintenance of the Ministers of the Gospel, I have not without grief written, to see the great contempt and strange neglect of such Ministers, as are both in their ministry most faithful and laborious, and for their life and conversation most unblameable. For doth not many a man of any great ability, and kind disposition, better respect a servant that hath been with him some years, and faithfully also served him during the said time, than many that would be taken great professors, do respect their Ministers, though never so long and painfully preaching unto them? Do not also such persons by some preferment more bountifully reward such servants at their departure from them, than such people do reward such Ministers, even whilst they are with them? And may not such judgements of God be feared against the whole land for this sin as heretofore have been executed upon other people for the like? The same I say for that which I have written of the itching ears of some to hear other preachers farther off dwelling, with neglect of their own, and nearer dwellers, though they cannot justly except any thing against them: yea I have written the more in this behalf, not only because of the great discouragement of such their own and other near dwelling Ministers, but also because sometime such itching ears upon a light report of some stranger preaching 3 or 4 miles off on the Lord's day going to hear him, & have lost their labour, heard no Sermon at all.  
That notwithstanding which I have written of hearing the next dwelling Preachers after their own, rather than further dwellers, I do not mean of Preachers in the same City or Town that hath diverse Churches, because in such places farther dwellers may be heard after their own Preachers without any great labour of the hearer, and without any prejudice to nearer dwellers. In such places more liberty may be used, then where further dwellers cannot be heard without more labour, then is fit to be taken on the Lord's day.  
Neither also do I so condemn all hearing of further dwellers (mens owne or near dwelling Preachers not being neglected) but that in some extraordinary causes, and at sometimes, for comfort of afflicted consciences, or for resolution of some doubtful minds in some things, men may hear some furthers dwellers, whom they shall understand 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: Provided notwithstanding that it be no ordinary matter, neither often but seldom.  
These things I have here promised to prevent all misconstruction of any thing in this treatise by me written: and consequently to avoid all offence by such misconstruction. If any other thing shall seem strange, I hope that love and judgement shall qualify the strangeness thereof.  
Loath I am, and very loath to offend any of God's children. But touching such as are so curious that nothing will please them: and that rather read men's works to carp at them then to profit by them: seeming always to learn and yet 
2. Tim. 3. 7.  never attaining sound knowledge, I care not to please their humours.  
Thus craving thy prayers for my own comfort in my old & weak age, and for the blessing of God upon this my Treatise, that many may present themselves such sacrifices to God as in this Scripture he requireth, and may also according thereunto take the more heed of all conformity to this world, and be the more careful to be reform 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 up, and at the last have that inheritance which he will give to all them which are sanctified.  
Thine unfeignedly in the Lord jesus. THOMAS STOUGHTON. From my poor lodging, in the poor Hospital 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, living, holy and acceptable to God, your reasonable service. 2 And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove 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 eleven Chapters, and the doctrine in them delivered.  
IN all the former part of this Epistle, the Apostle after the testification of his love unto these Christian Romans, by his gracious salutation of them, and holy thanksgiving unto God in their behalf, as also by his earnest prayers for them, hath chief and principally laboured in delivering certain maine and fundamental points of Religion; yet not so wholly 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 delivered, are especially 
The points of doctrine handled in all the former Chapters.  these: First, the corruption of all men, jews and Gentiles by nature, in transgressing the law of God, together with the wrath of God deserved thereby, in the latter part of the first Chapter, and so forward to the end of the second; showing notwithstanding by the way, that the jews were deeper in that corruption than the Gentiles▪ in respect of their greater knowledge; and that yet God had been very patiented and long-suffering towards them, thereby the better to lead them to repentance.  
Secondly, proleptically to prevent an objection he showeth that their greater sin did not prejudice their prerogative above the Gentiles, by the word of God only vouchsafed unto them, and to no other nation; and so preventing some other objections to make way to the doctrine of justification by faith alone, without the works of the law either ceremonial or moral, performed by mere natural men, or in part sanctified by grace; he handleth this point largely in the third and fourth Chapters, amplifying the same by diverse effects and fruits thereof, and declaring the grace of God therein to be the greater, because God vouchsafed the same, when they that were so justified by him, were his enemies, etc. Chap. 5.  
In the sixth Chapter he hath showed the said grace of God in so justifying men, not to give liberty to men to sin, but to bind men to make the more use of the death and resurrection of Christ, to the dying unto sin, and living unto righteousness; and giving their members as plentifully, as truly and as cheerfully unto righteousness, as ever before they had given them unto sin and unrighteousness.  
In the seventh Chapter he showeth in what manner we that now live under the Gospel are freed from the Law, and how we are dead unto the Law, and yet that the Law is still necessary to show us 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 do: so that even the very best (though as holy as Paul) may cry out of their miserable estate in that respect, and yet the more give thanks to God for their deliverance from the same by jesus Christ.  
In the eight Chapter he insisteth in the former privilege of them that are delivered by jesus Christ from their miserable condition by sin remaining in them, declaring not only that all that are in Christ jesus are freed from condemnation, and who they be that so are in Christ jesus, but also that they are by the same jesus Christ adopted to be the children of God and heirs of God with Christ, and endued with the Spirit of God, whereby not to fear, but boldly to pray with assurance of being heard, and that all things shall work together for their good. By occasion whereof he briefly showeth the causes of the former benefits, freeing us from all fear, and concluding that nothing whatsoever shall separate us from the love of God in Christ jesus.  
In the ninth Chapter making protestation of his great love unto the jews, in respect of many privileges of God unto them, and showing who were the true seed of Abraham, he handleth two great points: one, of election of some to salvation: another, of reprobation of some to condemnation; without respect of good works in the one, or of an evil work in the other, only of his own will, and yet without any injustice.  
In the tenth Chapter, further professing his love to all Israel, by praying from the desire of his heart for their salvation, with the causes of his said prayer, he taketh occasion to show the difference of the righteousness of the Law and of the Gospel, proving that both jews and Gentiles that are partakers of the righteousness of the Gospel shall be saved, one means whereof he showeth to be calling upon God from a true and lively faith, wrought through the preaching of the Gospel; for that cause showing how acceptable the Ministers of the Gospel should be to all them to whom they preach the Gospel: and proving that although the Israelites had had the Gopell, yet they had not believed and obeyed it; and that therefore the Lord had threatened to take away his word from them, and to give it unto the Gentiles, that by their believing thereof and obedience thereunto, he might provoke the jews to the like jealousy and indignation (as it were) whereto they had provoked the Lord, because they had not believed and obeyed his word. So he concludeth the Chapter with the doctrine of the calling of the Gentiles, long before foretold by Moses first, and afterward by Isaiah, and that because of the disobedience and rebellion of the Israelites.  
In the eleventh Chapter proleptically he intreateth at large of a remnant notwithstanding of the Israelites by grace only to be saved, and of another calling yet of them, by a new covenant to be made with them, even an everlasting covenant that should never be changed; repressing notwithstanding the Gentiles from insulting in the rejection before made of the Israelites, and admonishing them to fear their own rejection, by the example of the rejection of the Israelites; comforting them for all that, by assuring them that the jews and they should be made one people to God: and so concluding the whole doctrine of God's mercy towards the jews and Gentiles, by an holy acclamation of the deep riches and knowledge of God, and of his unsearchable judgements in that behalf.  
These points of doctrine being largely before handled by the Apostle, which now briefly I have recapitulated, the Apostle in the next Chapter and in the Chapters following cometh to application, and exhortation, even to such a life as beseemeth such doctrine. Now before we speak particularly of the two first verses of this twelfth Chapter before set down, let us first of all observe this point, that Doctrine and exhortation must be joined Doctr. together. Doctrine must be first, than exhortation. Both must go one with another. The one without the other, is not sufficient. This is the course of this our Apostle, and of other, almost in all their Epistles. And this our Apostle saith, that the whole Scripture given by inspiration from God, 
2. Tim. 3. 16.  is profitable, first for doctrine, then for reproof, (that is, for confutation of all errors contrary to true doctrine) for correction and instruction in righteousness: in which place, as the two first concern doctrine, so the two latter concern dehortation from all sin, and exhortation to all piety; both which are comprehended in one word. For to suffer 
Heb. 13. 22.  the words of exhortation, signifieth as well reprehension of vice, as exhortation to virtue. So doth the same word before 
Chap. 3. 13. and 10. 25.  in the same Epistle. The same is taught by the Apostles charge to Timothy to preach the word, whereby he 
2. Tim. 4. 2.  meaneth the doctrine of the word: and then he addeth, reprove (viz. errors) rebuke (viz. vice) and exhort (viz) to 
Titus 2. 15.  all virtue. I might allege that to Titus, and many other the like testimonies: but these are suficient.  
This is the more necessary, because we are living stones 
1. Pet. 2. 5.  of a spiritual house: and doctrine is as the foundation, upon 
Eph. 2. 20. 21, 22.  which we are built; being (as it were) mortised into Christ jesus the chief corner stone, for the better holding us together without swerving one way or other: that so being framed together, we may also grow up (or rise) in him 
1. Cor. 3 16. 2. Co●. 6. 16.  to an holy temple, and an habitation of God (himself) through the Spirit. And according to this we are elsewhere also called the temples of God, inhabited by the Spirit of God: and 
1. Cor. 6. 19  our bodies are said to be the temples of the holy Ghost. As therefore the building and the foundation must go together; the foundation without a building upon it, being nothing, but arguing the folly of the layer thereof; and the building without a foundation▪ soon decaying and coming 
Math. 7. 27.  to ruin: so doctrine and exhortation must go together; the former being first laid; and by exhortation the elect hewn and prepared, and then built upon it.  
Moreover, exhortation is (as it were) the life of doctrine, and doctrine (in some sense as it were) the body. And therefore as the body is dead without the life, so is doctrine without exhortation. For this cause the Apostle much longed and earnestly prayed to be with the Philippians. Wherefore? That by his presence and pains amongst 
Phil. 1. 9 10. 11  them, their love might abound more and more in knowledge and in all judgement. And why? He rendereth a reason from four ends of their said abounding in knowledge and judgement: two inward, and two outward. First, that they might be able to discern things that differ, both doctrines and manners; and so not take hob for nob. Secondly, that they might be pure, or clear as the Sun, from which he borroweth that phrase, by allusion to that 
Cant. 6. 10.  in the Canticles, that is, the same within and without; no hypocrites. These two ends are inward. Thirdly, that they might be without offence; not for a time, but till the day of Christ. And lastly, that they might be filled with the fruits of righteousness, both of the first and of the second Table, towards God and men. These two ends are outward, and concern the outward conversation. In this place, knowledge and judgement, are for doctrine; the word love, with all the four former ends, why he would have their said love so to abound in knowledge and judgement, are for exhortation. And indeed, love to God and men, will much err without knowledge and judgement to direct them: and men also cannot discern things that differ, neither be sound at the heart, nor free from offence, much less filled with the fruits of righteousness, without the same knowledge and judgement to show them what is false, what true; what evil, what good: neither can they be sound and sincere, except they know what soundness and sincereness is, and how it is to be had, and whereby to be retained. Finally, how can men abound in the fruits of righteousness, except they know what works are righteous, and what unrighteous?  
Moreover, doctrine is (as it were) the whole loaf or joint of meat; exhortation is the dividing of it aright, and 
2. Tim. 2. 15.  the distribution thereof according to the diverse states and capacities of men; and men to be instructed in doctrine, are as children that cannot carve for themselves. As therefore it is not enough for whole loaves of bread or joints of meat to be set before children, except the same be cut and divided to every one according as their need requireth, and as it were by parcels and several por●ions: so it is not enough for doctrine to be only delivered, except also by exhortation the same be applied, as every man is capable thereof, and hath need, in respect of his place and calling, and conversation.  
All this is not to be so understood as though every 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 several callings, as well as Apostles, Prophets and Evangelists; and to one is 
Ephes. 4. 14. 1. Cor. 12. 8.  given by the same Spirit the word of wisdom, and to another the word of knowledge. This therefore is only 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 diverse; some teaching, some exhorting: some having a special gift in teaching, that are but mean in exhortation; and some being excellent for quickening men by exhortation, that have not the like faculty for doctrine.  

The use of all this is twofold,  
1. Reprehension.  
2. Instruction.   
It reproveth all that content themselves with one only, 
The use of the former doctrine  without the other. Some with doctrine only, that never care to be pressed with exhortation, for doing of that which doctrine teacheth and requireth. Some for a time are moved with earnest exhortations, and a while are hot on the spur in their affections to the Preachers, and swift to speak in commendation of such Sermons as do so on the sudden affect them, who notwithstanding cannot bear doctrine, though never so divine, at lest who cannot endure much thereof, but think it tedious and irksome. So neither the one nor the other doth long give them good content. Such are like to those little children 
Math. 11. 16, 17 18, 19  that our Saviour speaketh of, and to whom he compareth the jews, who were not pleased with the preaching either of john the Baptist, or of himself; but had their exceptions against the one and the other. Our Saviour indeed saith, that they were willing for a season to rejoice in john's 
joh. 5. 35.  light. But this word for a season, bewrayeth their said joy had no solidity, though the phrase used importeth great joy, but that it was quickly quenched, like to the laughter of a fool, compared to the cracking of thorns under a pot, 
Eccles. 7. 6.  that maketh a great blaze for a time, which suddenly is clean out.  
Some great scholars likewise and Doctors are always reading of many books, and day and night plod for doctrine, and grow to be great clerks and learned men, which seldom preach to other, applying their doctrine by exhortation, but keep all in their bosoms to themselves, no man else almost faring the better by all their learning; yea 
Psal. 42. 5 11. 43. 5. 103. 1. 2. 22.  some never apply their said doctrine and knowledge to themselves, in exhorting themselves, and provoking their souls to such duties as belong unto them, as David often did his soul.  
Now for the second use of instruction; let all learn to join both together. That which our Saviour speaketh in the matter of marriage, is to applied to all other things, as spoken in the neuter gender; That which God hath joined 
Math. 19 6.  together, let no man disjoin. Let doctrine be highly regarded as the foundation, and much laboured for, as that whereby the Lord doth make known his manifold wisdom 
Ephes. 3. 10.  unto principalities and powers in heavenly places, that is, unto 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 Mercy seat, as it were to attend 
Exod. 25. 20.  what oracles the Lord from thence would deliver unto his people.  
As the Apostle in this Epistle and in many other, especially the writer to the Hebrews, have written most of doctrine, so let every man by doctrine lay a good foundation to eternal life. There never was more need hereof then in these days, wherein the Apostle hath foretold, some should departed from the faith, giving heed to seducing 
1. Tim. 4. 3. 4.  spirits, and doctrines of devils: and the which days therefore 
2. Tim. 3. 1.  he hath called perilous times: and when also he hath said that men will not endure sound doctrine, but after their 
1. Tim. 4. 3. 4.  own lusts shall heap up unto themselves false teachers, and having itching ears, shall turn them away from the truth unto fables, such as these doctrines of Popery are, viz. of the nine Orders of Angels, of the number of Angels, of Limbus Patrum, of Purgatory, and of many other the like: yea the same Apostle hath said, that he knew that after his departure should wolves, yea grievous wolves enter in 
Acts 20. 29.  amongst the faithful, not sparing the flock. Who ever were such wolves as jesuites, Seminary Priests, and the rest of that Popish rout? Alas, how evident is this to all the world, in respect of the bodies of men, as well as of their souls, by the blood of the Saints shed by them heretofore, and now daily in France, as also since by their cruelty to the West Indian Heathen.  
Hath not the Apostle said, there must be heresies, that they 
1. Cor. 11. 19  that are approved may be made manifest? And are not many amongst us 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 to embrace any heresies, as wax is apt to receive any picture of a seal. The Lord keep us from further experience hereof. If doctrine be not in higher estimation with v● then of long time it hath been, we may fear a greater rent and revolt from the truth then yet we have seen. Without this regard of sound doctrine, what delight soever we have in exhortations, what good motions soever for the present, all will quickly vanish. How good soever a pace a Gelding hath, what life and mettle soever he hath for a while, yet if he have not legs to maintain the same, he will not be able to hold out a long journey, but will give in, and sink under his rider, when perhaps he hath most need of him. The greater, and goodlier, and higher any building is for the upper part thereof, the sooner it will fall and come to ruin without a foundation answerable to support it. Even so, though men seem to be forward for a while in godliness, yea to be very zealous for the Lord (as jehu 
2. King. 10. 16.  boasted himself, and indeed seemed to be,) yet alas such hot love will soon be cooled, without sound doctrine to confirm, strengthen and nourish the same.  
How many at the first are very forward (yea so forward that if Paul were living they would deceive him) who notwithstanding embrace this present world with Demas, 
2. Tim. 4. 10.  fall from all, and would forsake Paul himself, as Demas did? I am sure they forsake his doctrine. How many take exceptions against the Minister's doctrine and exhortations, as being either too harsh or too mild, too vehement or too cold; and at their utterance, as being either too slow or too quick; or at their voice, as being too high or too low, that they either run to other Ministers, 
joh. 6. 66.  or do forsake all, as many of Christ's disciples did, never 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 understanding) were, that Paul saith, were laden with sins and carried away with diverse lusts, ever learning, and never able to come to the knowledge of the truth: and therefore such do easily fall away and are perverted, because they could never attain to such knowledge of the truth, as Paul in this Epistle before and after elsewhere hath taught. Some overswayed by pleasures, for want of a good foundation in doctrine; some 
2. Chron. 24. 17 etc.  for the same reason perverted by flatterers. If joash had had a good foundation, would he so easily have been corrupted by the flattery of his Pinces', and fall away too as he did, to his own woeful ruin from the goodly profession he had made in the days of jehoiada? Some also fall away by tribulation and persecution, and trouble for 
Math. 13. 21.  the words sake. The same I might say especially of covetousness, and the love of money, and of the world, yea 
1. Tim. 6. 10. 1. joh. 2. 15.  also of many other particulars.  
That that I have 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 never to have heard any doctrine, neither ever to have learned or known it, than not to make use thereof by application and exhortation to live accordingly: yea the truth is, no man truly knoweth any good doctrine, that doth not frame and conform his life and conversation unto it. Remember, and remember it again and again, and consider seriously thereof, that He that saith, he knoweth God, 
1. joh. 2. 4.  and keepeth not his commandments, is a liar, and the truth is not in him. Yea, remember and forget not, that doctrine or knowledge without practice by exhortation, increaseth a man's condemnation. That servant that knoweth his master's 
Luc. 12. 47.  will, and doth it not, shall be beaten with many stripes. Have not or had not they great knowledge, that are or shall be able to teach others, and to boast of their prophesying and casting out of devils in Christ's name, yet what a 
Math. 7. 22.  dreadful answer shall they receive? Had not judas Iscariot by his commission to preach, and power to cast out 
Math. 10. 1.  devils, etc. like knowledge with the other Apostles? yet how fearful was his end. To conclude, the devils know the doctrine of the Scriptures more exactly than all the Doctors of Divinity in the world: for they have heard all the Prophets. Apostles, Evangelists and other Ministers, yea our Saviour himself, and God himself speaking by Angels: they have been at all disputations, in all conferences and counsels from the beginning to this hour, and they are of quicker capacity by their spiritual nature than any men; yet ye know their present state in hell, and their reservation there in chains for a greater condemnation 
jude 6.  at the last great day of the Lord; because of all the exhortations they have heard made unto others, they never made or could make any use to themselves, but only for the tempting of men to do against the doctrine that themselves do know. O therefore let not us think doctrine or the knowledge of doctrine alone to be enough, but let us labour to make use thereof to faith and holy life, according to the said doctrine, by application of it to ourselves, and one to another. And why? First to adorn and grace the s●me doctrine thereby; because the wicked 
Why we must join exhortations unto godliness with doctrine. 1. Tim. 6. 1. Tit. 2. 20. Math. 5. 16. 1. Pet. 2. 12. 2. Pet. 1. 10.  are ready to take every occasion by the evil life, yea by the least slips of professors (how mean soever, and how new soever the said professors be) to blaspheme the name of God and his doctrine. Secondly, to win others to the doctrine, and to provoke them to glorify God. Thirdly, to confirm our own hope of salvation, and to make our election and calling the surer, not with God, but to our own souls and consciences, for our greater comfort in the day of our affliction and hour of tentation, and the more to encourage us to resist Satan, as knowing that so he will fly from us; and that we, howsoever assaulted by 
jam. 4. 7.  him, shall not be moved; it being a part of God's righteousness, 
Psal. 15. 5. Math. 7. 25. 1. joh. 2. 17. I●m. 1. 22. 2. Pet. 1. 10. Heb. 6. 10. joh 10. 28. 1. Pet. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as well as of his mercy, not to forget such things. Such also as do so hear the voice of Christ, and follow him, being kept by the power of God unto eternal life, so that no other can take them from Christ, yea also guarded about by the same power (apprehended) by faith unto salvation, prepared to be showed in the last time. Thus much of the order of the Apostle in teaching doctrine so amply before, and now adding exhortation thereunto; and of the doctrine thereby commended unto us, with the use thereof to be made by us: wherein I have been the larger, because of the great and general neglect of the one and of the other, to be joined one with another.   

CHAP. II.  
Wherein the two verses read are Logically avalysed; and the two first arguments prefixed to the main exhortation, from the words I beseech, and brethren, are also handled.  
NOw followeth the words before taken out of the beginning of this twelfth Chapter. Touching this Chapter therefore, this is the Apostles method therein.  
First, he exhorteth all men generally to a life beseeming the former doctrine, in the five first verses.  

Secondly, he commendeth some particular duties, belonging.  
specially to Ecclesiastical persons, in vers. 6, 7, 8.  
generally belonging to all men, vers. 9 to the end of the Chapter.   
The general exhortation is expressed, and propounded in these words, Present your bodies a sacrifice to God.  

The which so propounded, is pressed, and guarded by  
Three arguments before:  
One after.   

Two of the former arguments are taken from the manner of exhorting,  
1. in the verb, I beseech.  
2. in the adjunct of the Romans, Brethren.   
The third fore-argument is taken from that that might and ought to move them to present their bodies a sacrifice to God, viz. the mercies of God. Then the Apostle describing this sacrifice by three adjuncts thereof, living, holy, acceptable; and amplifying the third by the subject or person to whom it must be acceptable, addeth the after argument for confirmation of the former exhortation. This argument is taken from a fourth adjunct of the sacrifice, as the words your reasonable service: the which what they mean; and how they serve for confirmation of the exhortation, we shall hear when we come unto them. This is the sum and anatomy of the first verse.  

In the second verse he amplifieth  
First, the main exhortation, by removing one special hindrance thereof, as by an argument from a diverse thing or a contrary.  
Secondly, the same diverse or contrary thing by another contrary, amplified by the means and by the end.   
The special hindrance of the former, contain exhortation, in these word, And be not conformed unto this world.  
The contrary thereof is to be transformed: whereof the means is by the renewing of the mind: and the end hereof is to prove the will of God.  
This will of God is described by three adjuncts, good, acceptable, perfect.  
This is the sum and anatomy of the second verse. And so ye have the Synopsis or abridgement of all that shall be spoken of this theme of The Christians sacrifice, in this treatise.  
Now to return and to follow the Apostle step by step, and word by word, without changing his own method; 
I beseech.  and to begin with his first argument prefixed, from the manner of his exhortation. The word translated I beseech, 
2. Tim. 4. 2. Tit. 2. 15. Heb. 3. 17. and 10. 25.  signifieth also to exhort, and is commonly so translated in the places noted in the margin, and after elsewhere.  
Touching this word, let us note and observe that the Prophets immediately sent from God, never used it, but always spoke more imperatively and commandly. So our Saviour never used it immediately, but is always said to have spoken as having power and authority. I say, that 
Math. 7. 29. Mark. 1. 22. Luk. 4. 32.  our Saviour never used it immediately, and speaking in his own person, because mediately speaking in the Apostles he did use it. For Paul saith in the person of himself and 
2. Cor. 13. 3. 2. Cor. 5. 20.  of Timothy, We are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, etc. Why Christ himself immediately used it not, the reason is plain, because he was the Lord and Master himself: why the Prophets did not so speak, I cannot well determine, except it were because they were sent to the Lords own people by special covenant before, that had obstinately and rebelliously violated the said covenant, and were become rebellious stiffnecked, and uncircumcised in 
Acts 7. 52.  heart, though circumcised in body. The Apostles do use it, because for the most part they spoke to the Gentiles, 
Ephes. 2. 12.  before strangers from the covenant; by such mild speaking the better to allure them unto, or encourage them in the faith; or unto the jews that began to relent of their obstinacy, and to incline their ears to the Gospel.  
Now touching this place, the Apostle had power (as he writeth to Philemon) to have commanded or charged these Romans to do that which here he requireth of them, and yet for love's sake (as he saith further to Philemon) 
Philemon 8.  he did beseech or exhort them. For Paul in the same place to Philemon, useth the same word in the original, that he doth here and in the former places. This he doth in his love, meekness and mildness, the more to persuade them, and to win their love; the which to do he beseecheth them rather, then (as he might) commandeth them.  
But here we are not altogether to pass by that that Thomas a Watering (I mean Thomas Aquinas) noteth upon this place, namely, that he beseecheth them, first to testify 
Tho. Aquinas in Rom. 12. 1.  his humility, as Prou. 18. 23. The poor useth entreaties, but the rich answereth roughly. Secondly, that he might the more of his love move them by entreating them, as Paul did Philemon and the Galatians. Thirdly, for reverence of 
Philem. 8. Gal. 6. 1. 1. Tim. 5. 1.  the Romans, as Paul admonisheth Timothy, not to rebuke an Elder, but to entreat him as a father. Here, in medio consist it virtus: the middle of these three is the best. For although by so entreating them, Paul did show his humility; yet that he did it as the poor creepeth and croucheth to the surly rich man, is not to be yielded. Touching the third, that Paul did so entreat the Romans as he would have Timothy to entreat Elders as fathers, this likewise is not to be granted, because Paul was many ways superior, no ways inferior to these believing Romans. The second is that I have before noted, yet the place to the Galatians is not fitly applied, because we read not these Romans to have been overtaken with such a fault, as whereof the Apostle writeth to the Galatians. Notwithstanding these word of Thomas Aquinas being a Papist, do argue a more modest spirit in him, then is to be found in the Papists of our time.  
To return, as Paul in his love here beseecheth these Romans, so do the other Apostles the like. For proof whereof I need allege no places, the thing is so common. And this teacheth all Ministers of the word so to do also with those with whom they think by such means they may prevail. For the servant of God (that is, the man of God, and Minister of God, in place of speacial service unto God) must not strive, but be gentle unto all men, apt 
2. Tim. 2. 24. and 3. 17.  to teach, patiented, in meekness instructing those that oppose themselves, if God peradventure (or at any time) will give them repentance to the acknowledging of the truth: that is, to try if God will give them repentance. As all men must have that wisdom that is from above, peaceable and gentle: 
jam. 3. 17.  so especially the Ministers of the Gospel must be endued with it, that so their words may the better be as goads and as nails, fastened by the masters of the assemblies, given from 
Eccles 12. 11.  one Shepherd.  
Notwithstanding, as before we heard that Paul said, he had power to command Philemon; so all the Ministers of the Gospel have the like power to reprove and rebuke with 
2. Tim. 4. 2. Tit. 2. 15.  all authority, as being themselves 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 winds, the same word is used. So also when he rebubed the Devil in the child. The same 
Math. 8. 26. Mark. 4. 37. Luk. 8. 34. Mark. 9 25. Luk. 4. 35. 41.  word is also used when he rebuked the Devils in another possessed with them. Notwithstanding this is not to be done but upon urgent necessity, and then also in great discretion and wisdom, with good respect of persons, of the quality of the sin, of place, and of the time. I could confirm this by diverse arguments, and illustrate it by diverse examples, of Prophets, john the Baptist, our Saviour, the Apostles, diverse ordinary Ministers that feared not in godly manner, sharply, roundly and worthily so to rebuke Kings of juda and Israel, and other Kings and Emperors; yea not only those that were wicked, but some also that were good, as occasion by their sins required. And surely fear and cowardliness in sparing reprehensions where they are necessary, is sometimes the betraying of God's truth the bane of Princes, and the ruin of whole kingdoms. But this shall suffice for the first prefixed argument from the manner of Paul's exhortation in the word, I beseech.  
The illative word Therefore, hath relation not only to the 32 verse of the eleventh Chapter, God hath concluded them all in unbelief, that he might have mercy on all, but also to all the doctrine of the Apostle before in part recapitulated; and it is to be joined with his mention afterwards of the mercies of God, whereby he doth thus beseech them.  
Now touching the word Brethren, he doth not give it 
Brethren.  them as he did before to the jews, 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 heirs of the kingdom of heaven, which is a fare greater and more honourable brotherhood and kindred then to be brethren or kinsmen to the greatest Kings and Emperors in the world. 
Math. 12. 49. Luk. 11. 28.   
This title of brethren being every where in all the Epistles so frequent, I need not to stand upon it, as some perhaps would do. Only thus much, that it is a word testifying love and humility, not proceeding ex more, sed examore, not of custom, but of love; not used to fill up the sentence, and to make the phrase and style the fuller and smother, and the more delightsome to the outward ear, but coming from humility, and serving to the furtherance of God's sacred truth and verity. As the wicked do spew and cast out bitter words, railings and revile 
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 unfeigned love in their hearts. Neither is there any repugnance betwixt this word and babes and children, etc. For in Christianity, 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 above all sorts of Ministers in these days, and in respect likewise of his great and admirable graces.  
Touching this word also brethren, it showeth the Apostle Use 1 
the reprehension of the Pope.  esteemed them not as servants, but as his brethren in Christ, the pride of Antichrist and of all his Prelates, that exercise Lordly authority over all the Lords heritage, yea over all the Lords Ministers, though of greater graces than themselves, using them as servants and as slaves; directly contrary to his command, whose successors they 
1. Pet. 5. 3.  boast themselves to be. Yea though the Pope call himself Seruus seruorum, Servant of servants, yet he never showeth himself so to be, no not to any Princes or Emperors: but as clean contrary to himself, most blasphemously he anogateth the prerogative title of Christ jesus, styling himself 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 have so long endured it, and yet do endure it?) So he dealeth and carrieth himself accordingly towards Princes, Kings and Emperors, and towards all other, not only putting their necks under his girdle, but trampling with his foul feet upon their sacred heads, yea upon the souls of so many as subject themselves unto him, and whom the Lord in his just judgement leaveth to themselves, and giveth them over to believe lies, because they received not the love 
2. Thess. 2. 10.  of the truth that they might be saved.  
As this serveth for reprehension of the Pope and all his, 
2. Use for instruction.  so it teacheth all Ministers by the like love to draw their people to better love of the word, and of such exhortations as from the word and upon the word they make unto 
1. Pet 2. 5.  them; whereby the better to build them up as living stones, and to make them a spiritual house for the Lord himself to dwell in. Yea, their very reprehensions should come from such love, that they may be the better regarded, and 
Psal. 141 5.  accepted as kindness, and as precious oil that shall not break their head. Therefore the Apostle prefixeth this word brethren, not only before such exhortations as this is, but also before his reprehensions. When he could reprove the Corinthians for not profiting by the word as 
1. Cor. 3. 1.  they might and should have done, doth he not begin his reprehension with the same word? Doth he not the like in his rebuke of them for their confusion and disorder in their public meetings, every one of them having his Psalm 
1. Cor. 14. 1.  his doctrine, his tongue, his revelation, his interpretation by himself? Yea, doth he not with the same word enter into his reproof of them for their too easy harkening to them that had denied the great article of our faith, concerning 
1. Cor. 15. 1.  the resurrection from the dead? The same may be said of many other the like reprehensions made in love. Yea, the Lord will have all reprehensions of one another, to proceed from the same root; accounting them to hate their brethren in their heart (whatsoever they pretend 
Levit. 19 17.  outwardly) that do not rebuke him. Oh that this were seriously considered and diligently practised.  
But to add a little more touching this title brethren; it may be demanded, whether all that profess themselves Christians are to be accounted brethren? I answer, yea, till they bewray the contrary. For love thinketh no evil, 
1. Cor 13. 5. Gal. 2 4. 2. Cor. 11. 26.  without some apparent cause. Notwithstanding, some are falsely so called, and therefore termed by the Apostle false brethren. Yea, as one saith, Multae sunt foris oves, multi sunt intus lupi: There are many sheep without the Church, and many wolves within: so there be few visible Churches (or rather none) wherein there are not some unworthy altogether of the name of brethren. When our Saviour commanded his Disciples not to give that which was holy unto dogs, neither to cast their pearls before swine; doth he 
Math. 7. 6.  not mean that even amongst the jews that were the only visible Church and children of God, there were some such swine and dogs? Yea that apparently were such: otherwise that precept needed not. For he forbade his Disciples 
Math. 10. 5. Prou. 9 7. 8.  all preaching as then to the Gentiles. Is not this further evident by salomon's commandment against rebuke of scorners? Were there not also dogs amongst 
Phil. 3. 2.  the Philippians? yea some that openly oppugn the truth, and scorn and scoff at Professors, Ministers, and all admonitions and reproofs; are worse than those dogs and swine that Peter speaketh of, because they never vomited 
2. Pet. 2. 22.  up their evil, neither ever have been washed from their mire, and yet proudly and impudently come daily to the word and Supper of the Lord, remaining still in their evil.  
But may a Minister, speaking generally to an auditory, wherein he knoweth and seethe such, call them by the name of Brethren? What else; though there be but a few true brethren known: as, for the presence of a few honourable or worshipful persons, he may say, Right honourable or Right worshipful. And so the Apostle writing to the Corinthians, commendeth them in every thing 
1. Cor. 1. 5.  to be enriched by jesus Christ in all utterance and in all knowledge: and yet amongst them there were many evil that troubled all the rest, as appeareth by many things in the same Epistle afterward written. And though a man know such wicked persons in his auditory, with whom having used all good means, he could do no good, but that still they remain scoffers and scorners, and yet will come to the word, he is no more to be troubled therewith, then by very dogs that come with their masters to Church: yet not altogether despairing of them, or utterly discouraging himself, as long as they come; because as God is 
Math. 3. 9  able to raise up children unto Abraham of stones: so such dogs for the present, he can turn into sheep, as well as he changed Paul from a roaring Lion against the Church, to be not only a sheep, but a worthy Apostle, for the gathering 
Acts 9  together of many sheep into the fold of Christ.  
Now as all must be lovingly and tenderly dealt with by the Minister's of the word, so especially must new converts, as tender plants and young graffs in an orchard, especially such as come of evil parents, that they may be the more encouraged, and the better strengthened in the faith, lest they turn again into their father's ways.  
This title so often occurring in the Epistles of Paul and the other Apostles, teacheth us what natural love there ought to be betwixt Ministers and people; and that the people are to accept of their doctrine, admonitions, exhortations and reprehensions, as of the best brotherly kindnesses, according to that that before we heard. Oh also that the people themselves would live so together, and mutually love one another as brethren; and perform such mutual duties in deed and in truth one to another, as are often commended and commanded, not only to be performed, but also to abound more and more: and that not 
1. Thess. 4. 10. Heb. 6. 11. and 10. 24. 2. Pet. 1. 8.  only for the good of one another's outward state, but also for the furthering one of another's salvation. Was there ever any time that required these things more than this age doth? Touching Ministers notwithstanding they are more to be respected then only to have duties of brotherly kindnesses performed unto them: but hereof more afterwards. This shall suffice for the second argument prefixed to the exhortation following, taken from the word Brethren.   

CHAP. III.  
Of the third Argument prefixed to the exhortation following, taken from the mercies of God.  
HEre we are first of all to observe the plural number. 
oictirmos oictos.  He saith not mercy, but mercies: though the ol● Latin vulgar translation and all ancient interpreters read it singularly mercy. And the word is derived of another signifying mercy. But this word derived from thence here used, signifieth the execution of mercy, and dec●a●ation of mercy by some work. Both words, the primitive and derivative have relation to misery. Now the plural number signifieth the manifold works of God's mercy, according to the manifold miseries of men. God's mercy is but one; yea all that is in God is but one, as God himself is but one. For God is so simple an essence, that he admitteth 
Ephes. 4. 6.  no variety in him. divers attributes are ascribed to God; but that is only for our capacity, and according to his applying of himself to our manifold necessities: otherwise whatsoever is in God, is all but one. Now the plural number is here and elsewhere used, in respect of our manifold sins, and like manifold miseries by our sins. For as many diseases require many medicines, and 
Psal 77. 10. 106. 7. 2. Cor. 1. 3.  many sores crave many plasters; so our manifold sins and miseries require many medicines, or many works of God's mercy.  
This argument is like to that, I Paul myself beseech you 
2. Cor. 10. 1.  by the meekness and gentleness of Christ, etc. There is some similitude (I say) betwixt these two places. Only herein is the difference, that in the one place he saith the mercies plurally, and in the other the meekness and gentleness singularly: secondly, that in the one place there is the name of God, in the other of Christ. By mercies he meaneth also in this place, God's works of mercy only concerning our souls and the life to come. For this word therefore, referreth us only to those things that the Apostle had before written, even to all those passages of Gods dealing before mentioned, and before in part recapitulated by me, as to justification by faith without the works of the Law, etc. In all the former part of the Epistle the Apostle had not mentioned any mercy of God concerning this life: all before said, concerneth everlasting salvation.  
Now by speaking plurally of mercies, he noreth that all 
All the mercies of God do concur in the salvation of any. Ephes. 4. 7.  the former mercies of God do concur and must concur to the salvation of every one appointed to salvation. Whosoever hath one, hath all. One is not enough without all. Yet this is to be understood first, of all common mercies; I mean common to all the elect: secondly, of all such in several measures. There are many mercies of the life to come, specially belonging to some special persons, as appeareth by those particulars here mentioned in verses 6. 7. 8. All such graces are not necessary for all, neither do concur in all. The special works 
1. Cor. 12. 4.  also of God's mercy to special callings, are not all alike, and wrought in equal measure. But to every one is given grace according to the measure of the gift of Christ. And there 
vers. 6.  are diversities of gifts but the same Spirit. And in this Chapter, Having gifts differing etc. And what need so grave an admonition in verse 3. by the grace given to Paul that every man among these Christian Romans should not think of himself more highly than he ought to thinks, if all mercies or graces were alike in all? 
God's mercies to come, greater than any past or present.   
Not to stand any longer hereupon, but to proceed; by the mercies of God in this place, he meaneth not only mercies passed, and mercies present, but also mercies to come; which are greater than any we have had or have. First, because they shall be in heaven; whereas these are all here below. Secondly, because they shall be without fear of any loss, of any deprivation, of any of diminution. Thirdly, they shall not be by degrees as here, but all at once, and everlasting. But are our mercies here uncertain? Not so: yet in respect of our weakness, and of the multitude 
2. Cor. 7. 1.  and power of our adversaries, both without us, and 
Philip. 2. 12. 1. Pet. 1. 17.  also within us, we are never without fear, neither must be; not of losing, but of ceasing them, and of weakening and obscuring our assurance of them. Fourthly, God's mercies to come, are greater than any past or present, because they shall be without any misery at all. And as in these respects they are greater, so they are also as certain as those that here already we have.  
And the mercies of God which here we have, are assurances 
God's future mercies as sure as any past or present. Numb. 23. 19 jam. 1. 17. Heb. 6. 17. 1. Pet. 1. 19  of those we shall have. And for our better assurance of them, we are first of all to consider the immutable promise of God, bound with a solemn oath, even by his own name.  
Secondly, they are as sure as those that we have, in respect of the great price of our redemption, even the precious blood of Christ jesus. For, hath Christ redeemed us with so great a price, and will he lose us?  
Thirdly, in respect of Christ's intercession in our behalf for those mercies: first, whilst he was here in earth: secondly, 
joh. 17. 24. Rom. 8. 32. joh. 11. 42.  now in heaven. This reason is the stronger, because Christ is heard always; and God cannot but hear him, because he is his Son in whom he is well pleased: 
Mat. 3. 17. 1. Pet. 3. 18. 1. joh. 2. 1.  and he was always just, never sinning, either in any other thing or in praying.  
Fourthly, as before he did and now doth make intercession for us, so it was the end of his ascending into heaven to prepare a place for us. Hath he prepared a place for 
joh. 14. 2.  us, and shall we be frustrated of it?  
Fiftly, Christ hath not only promised these future mercies, but also upon his promise, and to bind himself the more to the performance thereof, he hath given us the earnest of his Spirit. Will he lose his earnest? Can any force 
2. Cor. 1. 22. Ephes. 1. 13, 1●.  withhold that from him, for which he hath given earnest? or can we withhold ourselves? Hereunto belongs our sealing by the Spirit of redemption. Are not men's writings 
● phes. 4 30.  sure that are sealed? and shall not the writings of God and of Christ jesus, sealed in our hearts with a seal of such a price, be much surer? God Spirit is the seal of our redemption, to assure us both that we are already redeemed 
Tit. 2. 14.  from all iniquity, and also that we shall be redeemed from all miseries of this life, and from death itself, as they are punishments of sin; so that we may say even whiles we live here, Death is swallowed up into victory: O 
Hos. 13. 14. 1. Cor. 15. 54. 55  death, where is thy sting? O grave, where is thy victory?  
Sixtly, the mercies of God to come are as sure as those that we have, because (in the former respects) God is not 
Heb. 6. 10. See more in Chap. 1. in the end. joh. 13. 1. Rom. 11. 29. Gen. 27. 33.  unrighteous, that he should forget our works and labour of love, etc.  
Seventhly, whom God loveth he loveth to the end; and the gifts and callings of God are without repentance. Did Isaac say of jacob, I have blessed him, and he shall be blessed; and wicked Pilate to the wicked jews of the title of Christ that he had written upon the cross, What I have written, 
joh. 19 19 22. Luk, 10. 20. Philip. 4. 3. Reuel. 3. 5.  I have written? and shall not God say the same much more of them whom he hath blessed, and whose names he hath written in heaven and in the book of life.  
Eightly, There shall arise false Christ's and false Prophets, 
Math. 24. 24.  and shall show great signs and wonders, insomuch that (if it were possible) the very elect shall be deceived. It is not therefore possible that they should be deceived, and consequently that they should perish. Ergo they shall be most certainly saved.  
Ninthly, all partake of the mercies of God before spoken 
Ephes. 5. 30. 1. Cor. 12. 14.  of in this Epistle, are one with Christ jesus; by which union they as certainly know they shall be in heaven with him, as they know himself to be there; and whiles he was here, to have prayed for us, that we might be there where he should be; yea by which union we do already sit with 
Ephes. 2. 6.  him in the heavenly places.  
Tenthly, the Apostle hath assured us that he will make our vile bodies like unto his glorious body: and that when he 
Philip. 3. 21. Col. 3. 4.  shall appear, we shall appear with him in glory: and john saith, we shallbe like him, and see him as he is. 
1. joh. 3. 2.   
Eleventh, the wicked soldiers that broke the bones of the thiefs crucified with Christ, could not break his bones, because it was written of the Passe-ouer a type of Christ, A bone of him shall not be broken. Was it not possible for a bone of his natural body to be broken, because it 
joh. 19 33. 36.  was so written; and shall it be possible for any whole member of his mystical body to be utterly lost?  
Twelfthly and lastly, (not to be tedious herein) None of the sheep of Christ that have heard his voice and followed 
joh. 10. 28. 29.  him, can be taken out of Christ's hand: because the Father that hath given them unto him, is stronger than all. And all the children of God, begotten again through the rich mercy of God, are kept and guarded (as I said before) by the power of God etc. Is it not blaspemous either to say that God is 
1. Pet. 1. 5. In Chap. 1. at the end.  unrighteous, or to deny his omnipotency, that he is not able to keep his own? May we not upon these grounds cry out, O the unsearchable riches of God's goodness, as well as of his wisdom? May we not break out into admiration of the happy and blessed state and condition of all them that are partaker of such mercies of God? Oh then how forcible an argument is this of the Apostle, to provoke, urge and press all by these mercies to present their bodies a sacrifice unto God? Yea certainly this argument is greater then whatsoever can be urged to this purpose from all the judgements of God. We are many times provoked 
Ios. 23. 8. etc. and 24. 14. 1. Sam. 12. 24.  to cleave unto God, to fear God, etc. by consideration of the great works of his mercy for this life, both performed and also promised: how much more than ought these his great mercies of the life to come quicken us thus to present our bodies a sacrifice, living, holy, acceptable. Therefore this Apostle from the doctrine of the resurrection of the dead in that glorious manner that he had described the same, inferreth this exhortation to steadfastness in judgement, and to abounding in all good works with constancy; Therefore my beloved brethren be steadfast, 
1. Cor. 15. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, rest yourselves in the former doctrine▪ as in a seat or chair of state, after ye have been wearied with the errors of false Apostles to the contrary: be unmoveable, let no man unseate you; abounding always in the work of the Lord; forasmuch as ye know (even certainly) that your labour is not in vain in the Lord. Doth not the Apostle Peter also from the same certainty of God's future mercies exhort the Christian jews with all diligence to add to their faith 
2 Pet. 1. 5. 6.  virtus à nomine vir proforti & strenuo, ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem est Mars quam Poetae imperunt Deum b●lli.  virtue (or rather fortitude or courage, according to the derivation of the Greek word) and to their said courage knowledge (for the better direction thereof) and to knowledge temperance (because men of courage are commonly intemperate) and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness love, even towards all men. Doth not john likewise exhort to love one another unfeignedly and in deed, as well as in word, from our knowledge that we 
1. joh. 3. 14. 18. 19  are translated from death unto life, and of our being in truth for the present, and from assurance of our hearts before him for the time to come? Away therefore with all doctrine of Popery, that teacheth the certainty of God's mercy to come, to be the doctrine of security and liberty. Away with all Arminianism, that teacheth that no man can be sure of his salvation; and that men partaker of the former mercies, may for all that lose all, 
Heb. 6. 9  and utterly and finally fall away from grace. All objections to the contrary, are strawy, watery and weak. The mainest objection of all other from Heb. 6. 4. etc. is dog-lame; yea, the legs thereof are so cut off in the very 
9 10.  same place, vers. 9 10. that it must have legs made of wood to support it, that will be burnt with the fire. For the Apostle adding, that he was persuaded better things of them, and such as did accompany salvation, proving the same from the very righteousness of God, in those respects that before I have spoken, doth by his said words plainly teach us, that he had not before spoken of such things as necessarily accompany salvation. Can there be any thing better than faith, and these mercies of God apprehended by faith? Therefore it is certain that the Apostle had not before spoken of such things, as in verse the 9 he calleth better things, and such as accompany salvation. They that fall away from the communion of Saints, and that lose their taste of those mercies they seemed to have, never were of the Saints, neither ever indeed had received those 
1. joh. 2. 19  mercies. I have seen a little dog-bolt book, lately published by some that style themselves, falsely called Anabaptists: but it is lamentable to see how the poor men moil themselves in their errors, and how they are puzzled with the former place of john, labouring to answer it, but most foully abusing it, saying themselves cannot tell what. They multiply words indeed, but in them not a word to purpose, neither worth any answer.  
But to return and proceed; doth not this our Apostle from the very promises of God made to the jews in old time, mentioned in the end of the 2. Cor. 6. provoke us Gentiles engrafted into Christ, to purge ourselves from all 
2. Cor. 7. 1.  filthiness of the flesh and of the spirit, etc. As for the words following, in the fear of God, and the like elsewhere, they are only to be opposed to presumption, and are to be understood as motives to the more watchfulness, in respect 
Philip. 2. 12.  of the weakness of ourselves whiles we live in the flesh, and of other that in particulars have deeply fallen, and also (as I said before) of the manifold and mighty adversaries of our salvation: yea not only in respect of the number and power of our said adversaries, but also in respect of their great craft and subtlety.  
With these mercies of God concerning the life to come, we may also join the afflictions wherewith the Lord doth chastise our outward man, because by them he schooleth us, to make us the fit for the life to come, and humbleth us to make us more capable of his graces accompanying salvation. In which respect the Prophet saith, It 
Psal. 119. 71.  is good for me that I have been afflicted, that I might learn thy statutes. And the Lord threatening, that if his people would not hearken unto him to do all his commandments, he would 
Levit. 26. 14. &c▪  thus and thus afflict them: and if by such afflictions they would not learn to refrain their ways, than he would send seven times more plagues upon them, according to their 
verse 21.  sins, etc. The Lord (I say) threatening these things, doth not only teach us that afflictions are for sin, but that also they are medicines to cure us of sin, and so to reform us, that we may present ourselves such a sacrifice as here we are exhorted unto. The same is manifest by other places, 
job 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 love 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 manner, the more every such man should labour to present himself such a sacrifice to God, lest he send seven times more such plagues upon him, 
Levit. 26. 18 &c▪  such chastisements not being the least of God's mercies. For, whom he loveth, he will not leave: but though he make no use of one affliction to the bettering of himself yet he shall have another, till he be reform of such evils as for the which the Lord hath so before once, or twice, or thrice afflicted him. Let every man therefore be admonished by God's chastisements, not only according to these Scriptures before alleged, but also according to the counsel of our Saviour to him that had; been so impotent for 38 years, that he was not able to help himself, and 
joh. 5. 14.  whom he had restored with a word of his mouth, Behold, thou art made whole; sin no more, lest a worse thing come unto thee. But of this somewhat more afterward.  
All the former mercies, and every one of them concerning the life to come, are so great, that he is more than stony, yea of a steely heart, that will not be provoked by them to give himself such a sacrifice, as here is commended.  
Notwithstanding, although the Apostle in the former part of the Epistle, hath treated only of God's mercies for the life to come, and from them especially doth in this place exhort the believing Romans and all other to give their bodies a sacrifice unto God; yet Gods mercies also of this life, being appendices of them, and appurtenances unto them, aught to move us so to do: the rather, because that God by the giving of Christ for us (as the fountain 
Rom. 8. 32.  of all mercies) hath assured us freely with him to give us all things. If all things, than also the mercies of this life. Hath not Christ also promised also all mercies even for this life to be cast upon them that first seek the kingdom of God and his righteousness? And indeed the blessings of 
Math. 6. 33.  this life, great and small, are not only free gifts in respect of our unworthiness of them, but they are also mercies, both in respect of that miserable state wherein all men are first borne (even the children of Princes as well as of the poorest,) yea more weak and miserable than any other creatures at their first coming into the world, and also because the first parents of all mankind by their first sin brought themselves and all their posterity into all miseries of this life, depriving themselves and all theirs of all those blessings even of this life, that before the Lord had most richly endowed them withal. In this regard therefore, we here in England have greater cause thus to present ourselves a sacrifice unto God, because as the, Prophet after enumeration of many blessings and mercies bestowed upon the Israelites, whereby he had provoked 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 bountiful blessings and mercies, even of this life as well as of the life to come, as he hath dealt with us here in England: especially at this time may we say so, because we daily hear and almost see all our neighbours round about us as sheep appointed to the slaughter, to be killed all the day 
Psal. 44. 22. Rom. 8. 36.  long without all mercy; 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 fly for their lives: 
jam. 1. 27. and 3. 17.  whereas we with our children in the mean time dwell safely here every man under his figtree, from Dan even to 
1. King. 4. 25.  Beersheba, that is, from one end of the land unto the other, all the days of our present Sovereign, and of our former most renowned Queen. Oh that we had hearts to consider of these mercies, as we ought to do, so by them to provoke ourselves to offer ourselves such a sacrifice to God, as also we ought: and so much the more, by how much the more unworthy we are of the least of them. But do we so? Oh that we did. Nay rather we are all the more secure, and do the more add sin unto sin, soothing ourselves in our said mercies, saying with old and new Babylon, I shall be a Lady for ever; and giving ourselves 
Isai. 47. 7. 8.  to pleasure, and dwelling carelessly, and with them saying also in our hearts, We are alone (viz. honourable and happy) and none else besides us; we shall not sit as a widow, neither shall we see the loss of children. We are also like to them that were at ease in Zion, ●and trusted in the mountain of Samaria, 
Amos 6. 1. etc. Ezek. 12. 27.  putting fare away the evil day, etc. But oh that at length we would be wi●e, and see the evil to come, and hide 
Pro. 22. 3● 27. 12.  ourselves from it. Oh that we would take heed, lest we feel that which the Prophet Isaiah in the place before mentioned, threatened even in a moment to come to that old Babylon, in one day the loss of children and widowhood, that is, those evils that she never dreamt of, yea that she in her pride and security boasted she should never see: were not this just with the Lord so to deal with us, that like to the sons in law of Lot, have thought them that have preached 
Gen. 19 14.  judgement to come, thereby to move us to repentance, to have but mocked? Verily it were most just. But let us at the last make this right use of the mercies of God for this life, that Samuel commended to the Israelites, saying, 
1. Sam. 12. 24.  Fear ye the Lord and serve him etc. and consider how great things the Lord hath done for you. If we still go on in our sins and security, and do wickedly (not presenting ourselves such a sacrifice unto God, as here the Apostle exhorteth us unto) let us beware of that which he threatneth 
vers. 25.  in the next verse.  
As this argument from these outward mercies towards us here in this Land, is generally to be applied unto all (because all have a share in them,) so let every man particularly consider, that the greater measure of these outward mercies the Lord hath bestowed upon him, the more he endeavours to present himself such a sacrifice to God as here we are called upon to present. For if to whom 
Luk. 12. 48.  men have committed much, of him they will ask the more; will not the Lord do the like? But doth every man make this particular use of God's mercies for this life, particularly received from the Lord? Alas no, but clean contrary; he withdraweth himself the more from God; and the greater that any man (for the most part) is in outward blessings, the more he hardeneth 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 goodness in any great men, though it be never so poor and little, we use 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 doubtless for the least of God's blessings for this life, a man is more in his debt; and the more he daily receiveth of that kind, into the greater arrearages he runneth with him, even such as he shall never be able to discharge; so that he may well say, What shall I render unto the Lord for all his benefits towards 
Psal. 116. 12.  me. And if we make this use 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 judgements of this life and of the life to come. And when we have deliberated never so long, what to render unto the Lord for these or for other sorts of his mercies, we must not dream of making God any recompense, (for how can a man be profitable 
job 22. 2.  unto God?) but we must altogether think of receiving more, and every one say with the Prophet in the former place, I will take the cup of salvation, and call upon 
Psal. 116. 13.  the Name of the Lord. We must still prepare ourselves to beg more (at least heavenly and spiritual blessings) and to magnify his Name for those that already we have received, and not to boast or prate of any merits by any thing we have done, but acknowledge that whatsoever we have done, yet we are but unprofitable servants. 
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 liberty to commit sin upon sin, either from the mercies already received, or from the certainty of God's mercies to come. For his said future mercies are not promised to any but to such as fear him and 
Psal. 103. 11. 13. 17. 18.  keep his covenant, and remember his commandments to do them. Yea certainly, they that rightly consider of God's mercies but towards other, be they never so mean, will thereby provoke themselves, though living and wallowing in their sins, to confess and forsake them, and to return 
Pro. 28. 13. jer. 4. 6.  unto the Lord, in hope they shall find mercy. Did not the prodigal son so do, by remembering the plenty of 
Luk. 15. 17. 18.  the poorest servant in his father's house? Oh that all prodigal and lascivious sons would do the like! such as are swaggerers, drunkards or great drinkers, though not unto drunkenness, riotous, waste-goods, stubborn, rebellious, 
Isai. 5. 11. Luk. 18. 2.  neither fearing God nor reverencing men, no not their fathers that begat them, nor their mothers that bore them with great pains, and gave them suck with many a pinch, and in their age have more sorrow of heart by them then ever they had joy before. Oh that all other  persons would do the like. If they be very graceless children (as there are too many) that will not submit themselves to their parents, and perform duty unto them from consideration of such before mentioned fatherly and motherly kindnesses; how graceless are they to God, how wicked, how rebellious, that from these his mercies will not be provoked to yield their bodies a sacrifice unto him? They therefore are enemies to all piety, and to these mercies of God, and to all grace of God, that from the same do argue for all liberty and impiety, saying (being admonished of their sin, and exhorted to reformation) What? God is merciful, he is not so hard as you make him.  
Moreover, if God's mercies be so great and certain unto men most unworthy of them, how should this provoke one man to show mercy to another, in imitation of this mercy of God, according to that of our Saviour, Be ye 
Luk. 6. 36. Math. 5. 7. jam. 2. 13.  merciful as your Father also is merciful. And hath he not said, Blessed are the merciful, for they shall receive mercy? Hath not the Apostle also said, There shall be judgement merciless to him that showeth no mercy? but mercy rejoiceth against judgement. God hath no need of us, but we have need one of another. We cannot be profitable to God, but 
job 22. 2.  we may be beneficial one to another; yea the poorest that is, to the greatest, as diverse other ways, so especially by praying for him, as the Prophet of juda was unto jeroboam, 
1. King. 13. 6.  by his prayer curing his withered hand. Yea, we may deserve kindness one of another; but (as in part hath been showed before) we cannot recompense God for that we have had of him, much less can we merit any new blessings.  
Besides all the premises, if God's mercies be so great as we have heard, how highly are we to esteem of the word of God, the cabinet or casket wherein all the said mercies of God are contained, and whereby likewise the Lord conveyeth them all unto us, and the which itself is one of the principallest mercies? Yea further, how highly are all God's Ministers to be regarded, that faithfully bring those mercies unto us? even so highly, that we should receive them as the Galatians sometime did Paul, 
Gal. 4. 14. 2. Cor. 5. 20.  even as an Angel of God, yea as Christ jesus himself, for whom they are Ambassadors: and finally, that if it were possible (as Paul speaketh in the former place to the Galatians) we should pluck out our own eyes, and give them unto them, if thereby we might do them good. If as Christ laid down his life for us, we ought to lay down ours for the 
1. joh. 3. 16.  brethren, should we not much more do the same for faithful Ministers that teach us, and are Gods hands to deliver 
Isai. 52. 7. Rom. 10. 15.  these mercies unto us? How beautiful are the feet of them that bring glad tidings? Shall their faces then be odious unto us? so indeed they are to many; especially if the Ministers preaching never so freely and without any charge unto them, do reprove them or theirs; yea if from the guiltiness of their consciences they do but think themselves or theirs reproved, than they take them to be their enemies, as Ahab did Eliah. Sometime also they shake their 
1. King. 21. 20. Psal. 22. 7. Math. 27. 39  heads at such Ministers, as David's enemies did at him, as a type of Christ; and as they that passed by did at Christ himself upon the cross, and as the bull doth at the dogs. But of the regard of the Ministers of the word, more afterwards.  
Here also from these words, the mercies of God, let us learn humility, and acknowledge all that we have to come from God's mercy in respect of our misery; even a plurality of mercies in respect of the plurality of our miseries. How then can any boast of any merits in respect of any works? How can any man glory in himself? Yea, let all men give all glory to God for delivering them from their manifold miseries, by vouchsafing them so manifold mercies. But it shall be sufficient thus briefly to have pointed as it were with the finger at this point of humility by God's mercies. To conclude this argument from God's mercies, the more mercy that any man hath received, the more let him present his body a sacrifice to God. But will some man say, do you not forget yourself by speaking of more mercy? For did you not before say, that all God's mercies of the life to come go together? and he that hath one, hath all? if therefore every one have all that hath any, how can he have more? can there be more than all? I said so indeed, and so say again: and do not you forget yourself that think to take me napping, yourself being napping? For to omit that before in saying as now you charge me, that all God's mercies go together, I spoke only of his mercies for the life to come; I have now spoken of the mercies of this life, which are given more in number to one then to another, to omit this (I say) I pray you remember that before I spoke of mercies in the plural number, now I speak of mercy in the singular number. Although therefore all Gods common mercies for the life to come and accompanying salvation do go together, so that where there is one, there are all; yet I said also before, that the mercies of God are given in several measures touching the particulars▪ knowledge, faith, hope, love, patience, humility, temperance, etc. go all together, (yea so, that he in whom any sin reigneth, hath none of all these) notwithstanding though he that hath one of these hath all, yet every man hath not these in the same measure; some have knowledge in a greater measure than other; so also faith: the same is to be said of the rest. This therefore is my meaning, that every man the more knowledge, the more faith he hath, the more hope, the more love, and the more and greater measure he hath of any other mercy, the more he give himself a sacrifice to God, for the more glorifying of God. Let no man boast of greater mercies of God in him then are in other, but let him consecrate himself the more unto God, and glorify God the more. Thus much of the three arguments prefixed to the exhortation.   

CHAP. FOUR  
Coutaining an entrance into the exhortation, and an explication of the words thereof, Present your bodies a sacrifice.  
NOw followeth the exhortation itself, wherein I will first open the several words, and note some points of doctrine in them, and then speak of the whole exhortation. The words are these, Present your bodies a sacrifice. The word by some translated give, by our new Bible's present, commonly signifieth and is used for adesse, to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to present.  be present. Sometimes for probare, to prove, as when Paul saith, his adversaries could not prove the things whereof 
Act. 24. 13.  they accused him. Sometimes for commendare, to commend; as, Meat doth not commend us unto God: and very often 
1. Cor. 8. 8.  to present, as here it is translated, viz. in the places noted in the margin; and often elsewhere. For I do but name 
Luc. 2. 22. Ro. 6. 16. 19 2. Cor. 4. 14. 11. 2. Col. 2. 22. Eph. 5. 27.  the places in haste to the words following. So I take it in this place. By bodies here synecdochically he meaneth the whole man, 
* Bodies and our bodies.  bodies and souls: and the pronoun yours, is not altogether to be neglected, but to be well observed, as excluding the bodies of beasts, and the body of Christ. The former law for sacrificing of beasts is abolished by the body of our Lord jesus Christ offered and sacrificed by himself; and so accomplishing and performing all typically signified by the former sacrifices of beasts. Touching Christ's own body, and Christ himself, none in heaven or in earth, neither man nor Angel ever was or now is worthy or meet to offer the same, but Christ himself. Christ with once offering of himself did bear the sins 
Heb. 9 28. Heb. 10. 10.  of many, etc. And by his will are we sanctified through the offering of the body of Christ once for all, etc. And his body being now in heaven, and there to remain till his coming 
Act. 3. 22.  to judgement, how can it be offered by any upon the earth? And who by the doctrine of the Papists themselves knoweth when it is offered. For without the intention of the Priest for making thereof, there is no offering of it, as themselves affirm in the celebration of their Mass. Now who knoweth or can know the intention of the Priest? Whether also do they make the body of Christ (as they speak) in the state of humiliation or of glorification? Is God also the only maker of all other things, even of the least worm, and can a shaved Priest make the body of Christ? Did the only mighty power of God raise the body of Christ out of the grave, and afterward exalt it to heaven; and shall every such greasy Priest at his pleasure be of power to fetch it from heaven? Or hath Christ now two bodies, one in the state of humiliation, another in the state of glorification; one visible in the heavens, another invisible in the earth? Yea, how many millions of Christ's body do they make here in earth? For they will deny, that in the celebration of their Mass, where and whensoever the body of Christ is received perfrusta, by pieces or scraps; but they avouch that every one receiveth the whole body of Christ. So then there must be so many bodies of Christ, not only as there are Masses celebrated in all the world, but also as there are several communicants in the whole world, and yet forsooth the body of Christ must still remain whole. O noble Arithmeticians▪ Let no Merchants therefore, or any other that have great accounts to make, ever make up their reckonings and cast up their accounts, without some Mass-priest present, by whom they may make the speedier work. Then will there not be so many bankerupts as there are.  
Yea further, I pray you note another abomination in their Mass. For they say, that every one receiveth the whole body of Christ, flesh, blood and bone, really and materially with his bodily mouth, as it was borne of the virgin Marie: but whether so little as then it was, or of full growth, that they tell not. But to omit this; what followeth? I pray you remember that our Saviour himself saith, Whatsoever entereth into the mouth, goeth into the belly, 
Math. 15. 17.  and is cast out into the draught, according to the Greek and Latin word. Do not these men (think you) highly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latrina.  dignify the body of Christ, to afford him no better room being now glorified in the heavens, than this? But soft; they have not yet determined whether (as I said) it be the body of Christ glorified, or as it was in the shape of a servant. Well then, demur a while, and consult one with another of that. In the mean time, whether of both they mean; is it not much worse than the stable wherein he was borne, and the manger wherein so borne he was laid? Yet who can express the savage barbarousness of the people, in vouchsafing the virgin Marie no better room, though they knew her not to be with child of the Saviour of the world? How horrible an indignity therefore is this, so to abase Christ's body, he being so mightily declared to be the Son of God? Yea, this is most horrible blasphemy: what Christian heart or ear can endure it? If Peter compare 
1. Pet. 2. 12.  some that feared not to speak evil of dignities amongst men, and of things which they understand not, unto natural bruit beasts, or unreasonable creatures; whereunto may these be compared, that so abase and disgrace Christ jesus himself, whom they profess to know to be the Son of God, the Lord of life and glory? Is it any marvel that they speak evil of Princes in the earth, that do so foully deal with the King of Kings and Lord of Lords. If Peter 
Reuel. 19 16.  also say further, that such as so speak shall utterly perish, (for so the word by him used signifieth,) how fearful and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  direful shall be the end of these wicked wretches? For, is not this to crucify to themselves afresh the Son of God? And 
Heb. 6. 6.  indeed so they must do, if they make a new oblation of him. For a new oblation of Christ, requireth a new death of Christ. But Christ once dead, and now living, dieth no more. 
Reuel. 1. 18.  And if they do again so crucify Christ, let them take that which followeth in the former place to the Hebrews, and acknowledge themselves to be so fallen away that they cannot be renewed by repentance, that is▪ they cannot repent.  
Furthermore, they say their Mass is a Sacrament. Non sententias, sed contradictoria loquuntur carnifices. These butchers speak not sentences, but▪ (in some sort) contradictories. For if it be a Sacrament, as the Supper of the Lord is to be acknowledged, then is it not such a sacrifice as they speak of. For, a sacrament & a sacrifice are two such distinct & diverse things, that the one cannot be the other. A sacrament cannot be a sacrifice, neither can a sacrifice be a sacrament. If it be objected, that the Passe-ouer was a sacrament, and yet a sacrifice; I deny the latter, namely 
The Passe-ouer was no sacrifice  that it was a sacrifice properly so called. For every sacrifice was to be slain by the Priests, and to be offered at the Tabernacle and Altar of the Lord: but the Passe-ouer was to beslaine, yea eaten also by every family; it was to be roasted with fire, leaving no part thereof till the morning; 
Exod. 12. 8.  it was not at all to be consumed by fire, as other sacrifices were. If yet it be objected, that it is called a sacrifice. I first ask where? Secondly I say, it might improperly be so called as a type of Christ, of whom it is said, that Christ 
1. Cor. 5. 7.  our Passe-ouer is sacrificed for us. Thirdly, in respect of many peace-offerings after the first institution offered at 
2. Chro. 32. 22. and 35. 7.  the first celebration thereof. In which respects the Supper of the Lord hath been by the Fathers often called a sacrifice, because of the praises of God, prayers to God, and alms given to men when the same hath been celebrated. Besides all the premises, that the Passe-ouer was no sacrifice properly so called, it is manifest by express Scripture, 
Exod. 8. 25. 26.  because when Pharaoh gave liberty to the Israelites to sacrifice to the Lord in Egypt, Moses answered, that it was not meet so to do, etc. And yet afterward they slew and did eat the Passe-ouer in Egypt. Therefore I conclude, that 
Exod. 12.  the Passe-ouer was not properly a sacrifice, but only as before I said. And touching the body of Christ, I also conclude, that neither any shaved Priest nor any other is now to offer the same, but that all Christian religion consisteth in the receiving thereof, yea of whole Christ, not into their bodies, but into their hearts by a true and lively faith. But leaving these their blasphemies to themselves, and to the judgement and condemnation of God, I proceed.  
Now having showed the body of Christ not to be any ways here meant, neither now to be offered by any shaveling Priest, or any other, as the Popish Church blasphemously say they offer it daily in their Mass; let us more fully see what yet is meant by these words your bodies. I do therefore understand by them (as I said) our whole man, bodies and souls. The word body indeed properly signifieth but one part of us, that was at the first made of the earth, and that we now take from our parents, 
Gen. 2. 7.  and so it is distinguished from our souls at the first, and now also infused into the body immediately by God. So 
Zech. 12. 1. Heb. 12. 9 2. Cor. 7. 1. Isai. 4. 6.  it is the same with the word flesh, though the word flesh have diverse other significations most commonly for all mankind, as also for the whole corruption and old man, and so it is opposed to the word spirit, that is, the new 
Rom. 8. 1. 2. etc.  man, wrought by the Spirit of God in us.  
In the proper signification thereof the word body is taken in diverse other places: as when it is said, that Christ 
Phil. 3. 21.  shall change our vile body, etc. and when Paul prayeth God 
1. Thess. 5. 23.  to sanctify the Thessalonians throughout in soul, body and spirit: so also when to the Hebrews the Apostle saith, they were washed in their bodies, etc. and so in the doctrine 
Heb. 10. 22.  of the resurrection, and often elsewhere. But in this place it is taken for the whole man consisting of soul and body. So it is taken when the second person in the Deity is brought in saying, A body hast thou prepared for me. So after 
Heb. 10. 5. 10.  when it is said, By the which will we are sanctified, through the offering of the body of jesus Christ once for all. So Peter 
1. Pet. 2. 24.  saith, that Christ in his body bore our sins upon the Cross. In all which places the body of Christ is taken for the whole humane nature of Christ, soul and body, yea also for the whole person of Christ God and man; in which respect by communication of the properties it is said 
Act. 20. 28.  that God hath purchased his Church by his own blood. So likewise our body is taken for our whole man, when the 
Rom. 6. 12.  Apostle saith, Let not sin therefore reign in your mortal body. For he forbiddeth sin to reign as well in the soul as in the body: and although the soul be immortal, yet the whole man jointly is mortal. And so Peter Martyr saith, that when he saith body per synecdochen, he doth understand the whole man, as sometime by the word soul he doth the like. For so jacob is said to have entered into Egypt with seventy souls: and yet presently after he saith, 
Gen. 46. 26.  that in this place it is not a name of nature but of vice: For our corrupt affections are to be mortified, and good are to be put into their place, that our sacrifice may be acceptable. But I confess I do not well understand how these words do accord with the former. Some other for all that do so interpret the words our bodies in this place, viz. not for our whole man, neither for our natural bodies distinct from our souls, but only for our whole natural corruption, as the word flesh (as before I shown) is diverse times so taken. Of these Ambrose upon this place seemeth to be the ancientest and chiefest: Our bodies (saith he) being subject to sin, are not accounted living but dead. Then he saith, Non enim sicut tunc corpora pro corporibus immolantur, nunc vero non corpora sed vitia corporis sunt perimenda: For not as then bodies are sacrificed for bodies, but now not the bodies, but the vices of the body are to be slain. Their reason seemeth to have been, because as particular sins, fornication, uncleanness, etc. are called our 
Col. 3. 5.  earthly members; so our whole corruption is called by the name of the body of death, as when Paul crieth out, Oh wretched man that I am, who shall deliver me from the body 
Rom. 7. 24.  of this death? But for my part I rather approve of the former interpretation of our bodies to signify our whole man, as M. Caluin also interpreteth it, because it is said our bodies must be a sacrifice living, but our whole old man must be slain, mortified and crucified. How also can the old man properly be said to be holy and acceptable unto God? when it is killed and mortified, it is not in being; and not being mortified, it is altogether unholy and odious unto God, who hareth all that is evil.  
That our whole man, soul and body, must be presented 
Our whole man soul and body must be sacrificed to God. Isai. 1. 16. 2. Cor. 7. 1. Psal. 51. 2.  unto God a sacrifice, it is manifest: First of all, by diverse commandments for the washing of ourselves, not in part, but in whole; and for purging of ourselves from all filthiness both of the flesh and of the spirit. Secondly, so also by David's prayer for himself, wholly, not in part to be washed. Thirdly, so by Christ's sharp reprehension of the pharisees for their washing themselves only outwardly, for making clean the outside of the cup and of the 
Math. 23. 25.  platter, and for being like to whited sepulchres, etc. but within full of dead men's bones and of all uncleanness. Fourthly, 
ver. 27.  our whole man hath sinned, therefore our whole man must be offered to God▪ Fiftly, our whole man was at the first created, and after our fall redeemed. Sixtly, in the world to come we desire our whole man to be glorified, and so it shall be. Seventhly, Christ suffered in his whole man, in soul and in body, in the one as well as in the other. And it is to be observed, that as the word soul is expressed by Isaiah, so the word used by john, and translated 
Isai. 53. 10. joh. 10. 17. 1. joh. 3. 16. Christ's suffering in soul and body for us necessary.  life, is not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul. And so it was necessary that Christ should suffer and present himself a sacrifice to God in both parts of his humane nature, that he might be a perfect Saviour unto us of our souls and bodies, because we had sinned in both. And this Christ's suffering in soul as well as in body, is manifest by his threefold most earnest prayer to God, to be delivered from that passion if it had been possible: by his sweat trickling down like great drops of blood: by his bitter 
Math. 26. 39 Luk 22. 44. Math. 27. 46. joh. 12. 27.  cry upon the Cross, My God, my God, why hast thou forsaken me? yea also by his prayer to be delivered from that hour long before. All these things do plainly testify, that Christ suffered more than in body only, even in soul also; and not such punishment as man only did inflict, but the heavy wrath and indignation of God his Father. For many a man hath suffered as great torments in body and greater, that hath not so prayed to be delivered from his sufferings, nor so sweat nor so cried out. Moreover, the necessity of Christ's such suffering, and consequently of his so offering himself, is further manifest, because himself speaking of his suffering before, saith, not only that he should or would so suffer, but also that he must 
Math. 16. 21. Mar. 8. 31. Luk. 9 23. and 17. 25. joh. 12. 24.  suffer death, etc. Yea he showeth the necessity of his death by the similitude of a grain of wheat, that except it die, it abideth alone; but if it die, it bringeth forth much fruit: thereby teaching, that except he should be put to death, the salvation of man could not have been effected. After his resurrection also, is it not said by the two Angels, that Christ had before said, that the Son of man must 
Luk. 24. 7.  be delivered into the hands of sinners, and be crucified etc. Doth not Christ himself also rebuke the two Disciples that were walking to Emaus, in this manner, Oh fools and slow of heart to believe all that the Prophets have spoken! 
vers. 25. 26.  aught not Christ to have suffered these things, and to enter into his glory? Doth not this word ought, plainly import a necessity?  
The necessity of Christ dying and suffering all that he 
A threefold necessity of Christ's sufferings. Act. 2. 23. Math. 26. 54. Luk. 24. 25.  did for our salvation, is threefold. First, because of the determinate counsel of God. Secondly, for the performance of former Scriptures which had spoken of his said sufferings: yea, not only the plain words of Scriptures, but also all the sacrifices of the Law, which were all offered by death, as types of Christ. Thirdly, for expiation of our sins, which could not otherwise have been taken away then by his being made a curse for us; because it was written, 
Deut. 27. 26. Gal. 3. 10.  Cursed is every one that continueth not in all things that are written in the book of the Law. The justice of God therefore required all his said sufferings, even that he should not suffer something only, but all: neither did it stand with the wisdom of our Saviour to suffer more than he needed, himself having taught, that men shall give an account 
Math. 12. 36.  of every idle word in the day of judgement: shall they not then much more give account of every thing they have done or suffered more than they needed? I have the rather spoken thus much hereof, in confutation as of other Papists, so of Stella, that is not any ex stellis fixis, of the fixed 
Stella on Luke 9 31.  stars, but a Planet, a wand'ring star, both in himself and also in his endeavours to deceive and seduce others, and to lead them out of the way, like unto the Meteor that the Philosophers call ignem fatuum, the foolish fire, burning up and down till it be wholly consumed. But what doth he teach or say? that one drop of Christ's blood had been sufficient to have saved the whole world; and that we are not saved by the quantity of Christ's sufferings, but in respect of the dignity of his person. So what needed Christ to have sweat so many great drops of blood, and afterward 
Luk. 22. 44. joh. 19 1. and 34.  to have shed so many more when he was scourged; and last of all by a spear to have had so much blood let out of his side. Yea, by the former doctrine, the blood which he shed at his circumcision had been enough for all, and might have saved all the rest. Yea, so indeed in plain words he avoucheth; and for his whole errovious interpretation childishly playeth with the Latin word excessum there used by the vulgar Latin translation, but not meaning any thing superfluous, but only according to the 
joh. 16. 5. 7.  Greek word so translated, meaning Christ's departure or going away, spoken of by our Saviour himself, as necessary before the sending of the Comforter: for the word used by Luke, signifieth only a going out of the way; and it is the very name of the second book of Moses, called Exodus, because it containeth chief the departure of the Israelites out of the land of Egypt. But will this doctrine stand without blasphemy against God's justice and Christ's wisdom? But this shall suffice for the necessity of Christ's sufferings, by the way inserted.  
To proceed, the next word is sacrifice, this English word 
Sacrifice.  and the Latin sacrificium touching the signification of them do not express the Greek word of the Apostle. For sacrificium and sacrifice, naturally signify an holy work, as beneficium any good work, and maleficium any evil work. Notwithstanding, whatsoever the natural signification of the word is, yet I confess it is chief used for such a sacrifice as the jews were wont to offer unto God, and as the heathen also offered to their Idols, according to the signification of the Greek word here and elsewhere used; yea also according to the two Latin words used for the same, victima and hostia. Here let us not omit the distinction made by learned Sadael betwixt 
Contra Missam.  the action of sacrificing and the thing sacrificed; and that the word sacrifice more properly is to be understood of the action (as before I said,) and that the thing sacrificed was called hostia or victima: hence it is that our spiritual and internal worship of God, and the duties of piety & charity, are called sacrifices, by the former similitude of legal sacrifices in old time. Now the Greek word here used, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all one with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth mactare, to kill some living creature for some holy use in the worship and service of God. And therefore for that that we call, and in the Law was called a sacrifice, the heathen had those two Latin words before mentioned, hostia and victima; touching the Etymology whereof, the Poet had two Latin verses:  

Victima quae dextra cecidit victrice vocatur,  
Hostibus à victis, hostia nomen habet.   
The Dictionaries, Cooper, Rider, etc. make this difference betwixt the two said words (yet not according to those verses) that hostia was a sacrifice offered to their supposed gods at their going forth to war against their enemies; victima that which they offered after victory obtained. In both these respects we are to present our bodies and whole man a sacrifice to God, both for our victory already obtained by jesus Christ, according to that of the Apostle, that having spoilt Principalities and powers, he 
Col. 2. 15.  made a show of them openly, triumphing over them upon his cross; and according to that, that ascending up on high he led captivity captive: and also to that end, that we may overcome 
Psal. 68 18. Ephes. 4. 8.  all our enemies yet remaining, and in the end triumph ourselves and say, Death is swallowed up in victory. O death, where is thy sting? O g●aue, where is thy victory? 
1. Cor. 15. 54. 55  This we have the more need to do, because although the Seed of the woman Christ jesus hath already bruised the 
Gen. 3. 15.  head of the Serpent, yet still he wrigleth with his tail, and still we are to wrestle (for our exercise) not against flesh and blood, but against such adversaries as in respect of our weakness are called Principalities and powers, rulers of the 
Ephes. 6. 12.  darkness of this world, (that is, of the children of darkness in this world, not of the children of the light) and against spiritual wickednesses in high places, yea also against him that (in respect of his subtlety and our simplicity) is called the old Serpent. 
Reuel. 12. 9 20. 2.   
The reason of this phrase sacrifice, is, because being engrafted into Christ jesus, we are partakers of his Priesthood, and are Priests as well as Kings unto God. For though 
1. Pet. 1. 5. Reuel. 1. 6. and 5. 10.  in that place of Peter we be called also living stones, yet this is not prejudicial to the other: for in diverse respects we are called by diverse names: and there we be called stones rather than timber; First, because Prince's houses are rather built with stones then with timber, and we be the houses & temples of God himself, who is King of Kings. Secondly, in respect of the perpetuity of all the elect, stones being more durable than timber. Thirdly, because Christ himself, into whom (as before I said) we are mortised, is also called the chief corner stone. In like manner as 
Ephes. 2. 20.  Christ was both the Priest and also the sacrifice once offered for all, so are we both Priests and also sacrifices, according to this present text. Thus much of the several words of this exhortation.   

CHAP. V.  
Wherein an entrance is made into the matter of the whole exhortation, showing the sacrificing of ourselves to be active and passive; and how first of all we are actively to sacrifice diverse particular parts of our bodies unto God.  
NOw we come to the matter of the whole exhortation for the offering up or presenting ourselves such a sacrifice. Touching this therefore, let us understand that 
Our sacrifice now not expiatory but eucharistical.  when the Apostle requireth or exhorteth these Romans (and in them us also) to present ourselves a sacrifice, he meaneth not any propitiatory, expiatory or satisfactory sacrifice, for our own sins or for the sins of other, but only an Eucharistical or gratulatory sacrifice, in thankfulness to God for the expiation of our sins and satisfaction of his justice, made by his Son on our behalf and on behalf of all the elect, and that by the appointment of God the Father himself in that behalf, and in the mere and free love both of the Father and of the Son towards us, without any desert of ours; yea contrary to our desert.  
Let us also further understand, that this our sacrifice 
Our sacrifice of ourselves twofold, active and palsive.  of our whole man, body and soul, is twofold: First, active: Secondly, passive. Active, in doing all both in soul and in body that God hath commanded us to do. Passive, in suffering whatsoever either he shall lay upon us, or call us to suffer.  
Before we enter into the sacrificing of ourselves actively, 
A fourfold difference between the sacrifices of the Law and of the Gospel.  let us note one thing more, viz. the difference between the sacrifices of the Law and of the Gospel, to be fourfold. First, in respect of the Priests offering the one and the other. Secondly, in respect of the place. Thirdly, in respect of the times. Fourthly, in respect of the persons for whom the sacrifices of the Law were to be offered.  
Touching the Priests of the Law, they were all of one Tribe, viz. of the Tribe of Levi; and not all they, but only the posterity of Aaron: neither all the posterity of Aaron; for there were excepted from the service of the priesthood, all that were blind, lame, flat nosed, or that had any thing 
Levit. 21. ver. 18 19, 20, 21.  superfluous, or that were broken footed, or broken handed, crooked backed, or dwarves, or that had any blemish in their eyes, or that were scurvy or scabbed, or had their stones broken, and finally all that had any blemish. Now in the time of the Gospel, Christ jesus having offered himself once for all, and he being a Priest for ever after the order of Melchizedek, not of the Tribe of Levi, but of the Tribe of juda, and having abolished all the Priesthood of Aaron with all the appurtenances thereof; all Christians both men and women, without exception of any, are priests to offer this sacrifice of their souls and bodies Eucharistical unto God.  
Touching the place, after the building of the Tabernacle, all sacrifices of the Law were only to be offered in the Tabernacle, and after the building of the Temple all in the Temple, the Tabernacle itself before the building of the Temple, being called by the name of the Temple. 
1. Sam. 1. 9 and 3. 3.  Now under the Gospel, every where all men and women may and must offer themselves such a sacrifice, as Paul here exhorteth these Romans to offer.  
Touching the third difference before mentioned betwixt the sacrifices of the Law and this and Other therein 
Levit. 23.  contained; there were set times for the sacrifices of the Law, viz. morning and evening; sometimes also the sacrifices were doubled, twice as much being commanded to be offered at one time as at another; yea there were also set & several sacrifices enjoined at for several feasts of the Lord. Now in the time of the Gospel there is no such set time appointed for this sacrifice of ourselves; but as we are to pray always and without ceasing, as well as every 
Ephes. 6. 18. 1. Thes. 5. 17. 1. Tim. 2. 8.  where (this duty of prayer being a branch, as we shall hear of this sacrifice of ourselves,) so we are always and without ceasing to offer this sacrifice of ourselves.  
Touching the persons for whom the old sacrifices were to be offered, there was one sacrifice for the Priest, another 
Levit. 4. 3.  for the sin of the whole congregation, another for the magistrate, another for any of the common people, and that also according to the quality of every one's sin; for the sins of knowledge, a greater sacrifice being enjoined then for the sins of ignorance. But now the spiritual sacrifices of the Gospel, comprehended in this sacrifice of ourselves, must be offered for all alike, as well as by all alike; the neglect of this sacrifice or of any such branch thereof, as whereof afterward we shall speak, being prejudicial to all the whole body whereof we are members, as well as to the party himself that so neglecteth it.  
Having thus spoken of these differences of the old sacrifices of the Law and of this of ourselves, let us now return to our former dictinction of sacrificing ourselves both actively and passively. To begin therefore with the active sacrificing of ourselves, because the Apostle (as before hath been showed) by our bodies meaneth our whole man, body and soul, and yet nameth only our bodies; let us in that respect begin with the active sacrificing of our bodies, and then speak of the sacrificing of our souls; and of both as briefly as we may.  
Touching our bodies; I may first of all consider the 
The active sacrificing of our bodies.  sacrificing of our heads, wherein let us only remember that sober and modest wearing of our hair, which the Apostle (by the testimony of nature itself) commendeth 
1. Cor. 11. 14. 15  unto us, namely, that men wear short hair, because it is a shame for them to have long hair; and that women likewise account of their long ha●re to be an ornament unto them, and on the contrary that it is a shame for them to be shaved or polled. These premises do plainly show first of all, that all men that accordingly do not so wear their hair, do not therefore sacrifice their heads so unto God as here the Apostle commandeth: for what is it to sacrifice our bodies and every member of them, but to frame and conform them according to the word, as afterward we shall hear more at large. The same is to be said of women, either impudently cutting off their hair, and so making themselves like to beardless young men, or not wearing their hair in such modesty as the word prescribeth. But of these things more afterward upon the second verse.  
To come now to the particular members of our heads. 
Our ears.  Our ears are to be sacrificed to God, first by restraining them from hearing any false doctrine. That which the Apostle requireth of Timothy, namely to withdraw himself from dispute with men of corrupt minds, etc. belongeth 
1. Tim. 6. 5. 2. Tim. 2. 16. 2. Tim. 4. 3.  to all other; as also the shunning of profane and vain babbling: yea, our ears must not so much as itch after teachers of such things, because to do these things is the beginning of turning away our ears from the truth.  
As we must turn away our ears from all false doctrine, 
Ephes 4. 29. Ephes. 5. 4. 1. Cor. 15. 53.  so also must we from all filthy talking and corrupt communication, yea also from all foolish talking, because such communications corrupt good manners, and them that otherwise are well affected. For there is none so well affected but that still he hath some relics of the old man that is altogether apt to hear evil, and to stop the ears against all goodness, like the deaf Adder against the charmer, not 
Psal. 58. 4. 5.  harkening to his voice, charm he never so wisely. The Lord 
Deut. 13. 1.  by Moses commanded the Israelites not to hear the words of false Prophets. And doth not our Saviour admonish his 
Math. 16. 5. Mark. 8. 15.  Disciples, to take heed and beware of the leaven of the Scribes and pharisees, that is, of their doctrine. If the Israelites that had heard God to give his Law in most glorious manner, and had seen the great works of God in Egypt, and their own most wonderful passage through the red sea, and the mighty overthrow of Pharaoh and all his host therein, and many other great works of God; if the Disciples that had been so taught by Christ himself, and had seen all his miracles; if Timothy that had known the holy 
2. Tim. 3. 14. chap. 1. 5.  Scriptures from a child, and in whom dwelled the unfeigned faith of his grandmother Lois, and of his mother Eunice: if all these needed such admonitions; how much more need have we and all that live now in these perilous times, wherein lesuites and other false Antichristian teachers, as also Anabaptists and other heretics do so swarm, much more dangerous and hurtful than all the flies, frogs, grasshoppers and lice that were in the land of Egypt. Hitherto belongeth that grave admonition to the Hebrews, before by the Apostle commended to have had such things as did 
Heb. 6. 9  accompany salvation; that they should take heed as they feared falling away from the grace of God, lest any root (never so small) of bitterness did spring up (or peep out) whereby they should be troubled and many defiled. And alas who seethe not the necessity of this admonition in these days, and in this our land, not only by the swarming of these Romish and bloody caterpillars before mentioned, but also by their perilous effects in many like children of disobedience, even by the falling away of many to Popery, that have been borne of Protestant parents and instructed in the truth? How many also are corrupted in their manners, by harkening unto vain, foolish and filthy ballads, and by other the like corrupt communications against the first and against the second Table?  
Neither is it enough for sacrificing of our ears to God, only to restrain them from hearing that which is evil, but they must also be applied to hear that which is good. This the Apostle intimateth, when he saith, Be swift to 
jam. 1. 19  hear. Hereunto belong many precepts in the Proverbes, 
Prou. 2. 2. and 4. 1. 20. Pro. 22. 17. Math. 11. 15. and 13. 9 43. Reuel. 2. 7. 11. 17. 19 and 3. 6. 13. 22.  for inclining our ears to wisdom, etc. for hearing the instructions of fathers, etc. How also doth our Saviour both in the Gospel and in the Revelation, say, Whoso hath ears to hear, let him hear: and, He that hath an ear to hear, let him hear what the Spirit saith unto the Churches. How comfortable soever the eye is for the direction of the body in matters of this life, yet the ear is more necessary for the life to come, because Faith both cometh and also is increased especially by hearing.  
That which hath been said of sacrificing our ears, is also 
To sacrifice our eyes. Psal. 119. 37. 21 Pet. 2. 14. Math. 5. 28. Gen▪ 6. 2.  to be said of sacrificing our eyes, by praying that they may be turned away from beholding of vanity; and by taking heed they be not eyes full of adultery; neither do behold a woman with intent to lust after her; or by whom to be provoked to unlawful marriage, as the sons of God were before the flood; or to any other breach of the seventh commandment, such as Shechem committed, or 
Gen. 34. 2. Gen. 39 7. 2. Sam. 11. 2.  Potiphars' wife enticed joseph to commiti, and as David himself did commit: as also that they be not too much fixed upon any object either of covetousness, as the eyes of 
Iosu. 7. 21. 1. Kin. 21. 1.  Achan upon the Babylonish garment; etc. and Ahabs' were upon the vineyard of Naboth: or of envy, in which respect an envious man is often called a man of an evil eye, 
Pro. 23. 6. Math. 20. 15. Mark 7. 22.  because the looking too much upon the prosperity or mercies of God bestowed upon another, doth provoke such lookers to envy and fretting, as these words of the Prophet do plainly show, I was envious at the foolish, when 
Psal. 73. 3.  I saw the prosperity of the wicked. In these respects, as job. made a covenant with his eyes not to look upon a maid, so 
job 31. 1.  it were good for every one to do, that will sacrifice his eye unto God; neither to look upon any woman whereby to lust after her, (especially for young men to beware hereof, in whom the lusts of youth are most violent;) neither upon any other object, whereby to be provoked either to covetousness or to envy.  
Besides all before said of sacrificing our eyes, we must so take heed unto them, that by their lofty looks we bewray not ourselves to be high minded, because such lofty looks are made a note of an high mind; and a proud look 
Psal. 131. 1. Pro. 6. 16. 17.  is said to be one, yea the first of the six things which the Lord hateth, and of the seven which the soul of the Lord abhorreth. It is also said that there is a generation, of which Agur speaketh by an exclamation or admiration, saying, Oh how lofty are their eyes, and their eyelids are lifted up. 
Pro. 30. 13.  Therefore also before that, Solomon had joined together an high look and a proud heart, pronouncing both to be 
Pro. 21. 4.  a sin, that is, a great sin. Again, the eyes of a man looking too much upon the redness of wine, provoke to 
Pro. 23. 30.  drink unto drunkenness, and thereby to fall into whoredom and to worse uncleanness, (such as just Lot fell into, 
Gen. 19 33.  without knowledge of that that he had done) and to speak wickedly, and to plunge himself into many other dangers, without any sense or feeling of them. Therefore every Christian in this respect hath need so to sacrifice his eyes unto God, lest that being that way overcome, of a man he become a beast, and by drunkenness do drown, or at the least quench the graces of God's Spirit before in him; the Apostle having opposed the fullness of God's Spirit 
Ephes. 5. 18.  unto drunkenness with wine. To conclude this point, let not our eyes wander in the corners of the world, as the eyes 
Prou. 17. 24. Pro. 4. 25.  of a fool do: but let them look right on, and our eyelids look straight before us.  
I might here take occasion to speak of the sacrificing 
The mouth.  of the mouth, as it is the door of the belly for the receiving of meat and drink, and so take occasion to speak again against drunkenness before touched, and against surfeiting: for the avoiding of both which, our Saviour 
Luk. 21. 34.  gave a special charge to his Disciples, a little before himself did drink of the bitter cup of his passion, (bitter to him, but sweet to us,) that in respect of the time when he gave this charge, it might be the better remembered: the rather I might here speak thereof, because these two sins, especially drunkenness and excessive drinking, do now more abound then ever they did, even in all ages, in all states, in all sorts, and in all degrees of men. But these things being spoken of afterward in this Epistle as works 
Rom. 13. 13.  of darkness, I will forbear the speaking of them here, lest I should draw too many particulars into this general, and so make a confusion.  
from the former therefore I descend to the tongue, the 
To sacrifice the tongue.  noblest part of a man's body, and that where by being sacrificed to God, we do most glorify God and edify men in their salvation. The hand indeed is an excellent member, whereby to do good to ourselves and to others concerning this life: but for the life to come it is nothing comparable to the tongue. The greater hurt is done by the tongue abused (as james teacheth us) the more good 
chap. 5. 3. 5, etc.  may be done by the tongue rightly used. For it is as the foreman of the Lords shop, for the uttering and selling of his ware of greatest price. As therefore the foreman of great Mercers or Grocers, etc. may do their masters much hurt or good as he carrieth himself; so is it with the tongue.  
Now to speak briefly hereof; the tongue is to be sacrificed to God by restraining thereof both from uttering any errors in doctrine publicly or privately, and also from all corrupt communication touching the manners 
Ephes. 4. 29.  of men, as by evil counsel and enticing of other to evil, such as against which Solomon instructed his Son to beware. It is also to be sacrificed to God by the employment thereof altogether in good speech publicly and privately. 
Prou. 1. 10.   
Of the abuse of the tongue either in public teaching or in private whispering and uttering of false doctrine by such as secretly creep into houses, I have insinuated something before, in speaking of the sacrificing of the 
2. Tim. 3. 6.  ears, the which I need not now to enlarge by adding any more thereto, because it is a matter not beseeming so short a treatise as I intent this to be.  
Touching the other, a main thing wherein the tongue 
Levit. 19 15. Deut. 1. 17. and 16. 18. 19 Exod. 23. 8.  is to be sacrificed by restraint from evil, is in public judgement, either in respect of persons, or for gifts and bribes, both being expressly forbidden in many places; yet of this also I will add no more.  
Touching other evil speeches, from which the tongue is to be restrained, they are either against the first Table and against God immediately, or against the second Table against m●n, and in men mediately also against God.  
Against God, the tongue is to be restrained from swearing, blaspheming, cursing, disgracing of his word or works etc. All these are against the third command●ment  
Against men, the tongue is to be restrained from rai●ings, revile scornful and reproachful speeches, not calling any m●n in anger so much as fool: so also from all filthy 
Math. 5. 22.  talking, whereby to provoke unto unchaste lusts; yea 
Ephes. 4. 29.  from all corrupt communication, which maketh not unto edifying, and to doing good to other: yea, from foolish jesting, whereby to show our wit we either gall and disgrace our neighbours; or to hinder better and more savoury speech we make the company merry, accounting it a great grace to make ourselves fools, and thereby to disgrace the image of God in ourselves, that others may laugh, even when they ought rather to be provoked to mourning. Honest mirth and witty speeches to exercise and quicken the wits of ourselves and of others, for the better fitting of ourselves and others to better services of God, is not to be condemned, so it be with moderation, and without the disgrace of any, as also without prejudice to better things: but the other is that which the Apostle forbiddeth. 
Ephes. 5. 4.  Within this rank I may well comprehend the telling of foolish tales: especially men's labouring to make men merry in the pulpit, and provoking them to laughter, except it be soberly, to bring the Idolatry of Popery and Papists themselves into disgrace, as Eliah in an holy manner 
1. King. 18. 27.  did scoff at Baal's Priests for their madness, thereby to bring the worship of Baal into detestation. Herein notwithstanding men must so speak, as that they may wholly aim at the detestation of evil, and not intent the pleasing of men, and the provoking of them to a carnal laughter.  
Here I might take occasion to speak against such Plays as are too common amongst us, and as are the shops of all vanity and impiety, not only by the abuse of the tongue, but also of the whole body, in such gestures as s●rue only to wickedness. The toleration whereof yet amongst us is so much the worse, not only because they are condemned by our own laws, but also because they were odious in Rome, and in all other well governed Commonwealths of other heathen.  
To this also of the tongue belongeth the putting away of lying, and every man's speaking the truth to his neighbour. 
Ephes. 4. 25.   
Because laughter also is as proper to man as speech, herein they offend with their whole mouths, that make may-games and sports of such as are called natural fools and innocents; whereas indeed such should be glasses for ourselves, to behold God's goodness to ourselves, in giving us wit, reason and understanding, rather than unto them: yea, they should teach us to fear the more, and to be the more humble, and to use our reason and understanding the better, lest God bereave us of them, as sometime he hath done other by nature as witty as other; yea also Kings, as Nabuchadnezzar; and some great Statesmen (I might say Councillors) among us, long before they have been children by old age. Oh that the heathen King Achish, when David in more carnal policy then spiritual 
1. Sam. 21. 14. 15  wisdom, feigned himself mad before him: oh (I say) that that heathen King could blame his men for bringing David before him, and said, Lo, ye see the man is mad, wherefore have ye brought him to me? have I need of mad men that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house? Oh (I say once again) that this wicked and heathen King should so speak, and so rebuke his servants; and that yet Christians, and more than common Christians, can make themselves merry with them, that either are fools & mad indeed; or that upon stages and elsewhere feign themselves so to be, which is much worse than so to be indeed.  
For the further sacrificing of the tongue, it is not enough to restrain the same from evil, but it must also be employed in good talk, for God's glory and the edifying of 
Psal. 51. 15.  men. Therefore as the Prophet prayeth, that God would open his lips, that his mouth might show forth his praise. And again 
Psal. 37. 30.  saith, that the mouth of the righteous speaketh of wisdom, and his tongue talketh of judgement, because the law of his 
and 119. 13.  God is in his heart. And again, With my lips have I declared all thy judgements. So Solomon saith, The tongue of the 
Prou. 15. 2. and 10. 11. 13.  wise useth knowledge aright. And again, The lips of the wise disperse knowledge. And before that, The mouth of the righteous man is a wellspring of life. And presently after, In the lips of him that hath understanding wisdom is found. Therefore also the Apostle saith, Let your speech be always with grace, 
Col. 4. 6. Eph. 4. 29.  and seasoned with salt. And again, Let your communication be good, to the use of edifying, that it may minister grace to the hearers. They that have not thus learned to sacrifice their tongues, though they bear the name of Christians, yet indeed they have not true faith. For the Prophet saith, I 
Psal. 116. 10.  believed and therefore have I spoken. Let such therefore as say, they believe, take heed how they hold their peace when they should speak for Christ and his word here. For if here they will not so speak when they may and aught to speak, Christ will not hereafter speak for them when they would be glad he should speak. Yea, if they have not a tongue to speak for Christ and for his words 
Math. 10. 33. Mark. 8. 38.  before men, let them be assured that he will have a tongue to deny them before his Father, when he shall come in the glory of his Father, attended with his holy Angels. If all the former do not sacrifice their tongue to God in so speaking, what shall be said of them, whose mouth is full 
Rom. 3. 14. Psal. 10. 7.  of cursing and bitter speeches?  
As the tongue must so be sacrificed, so also must the 
To sacrifice the hand. Prou. 21. 17.  hands, in restraining them from all evil, as from play, because He that loveth pastime (or pleasure) shall be a poor man: so also from shedding innocent blood; yea also from fight, filching and stealing, and the like. For 
Prou. 9 17. 18.  though stolen waters (for a while) be sweet, yet afterward and for that cometh death: and the mouth shall be filled with 
Prou. 20. 17. and 29. 24.  gravel: yea, He that is but partner with a thief, hateth his own soul, etc. and the robbery of the wicked shall destroy them. Neither is the hand to be sacrificed only by refraining from such evil as is committed with the hand, but also by applying the same to the doing of all good in the power thereof. Hereunto notwithstanding I will not apply that of Solomon, Whatsoever thy hand findeth to do, do it 
Eccles 9 10.  with thy might. For it is not spoken as the words of a regenerate man, but as of an unregenerate man carnally counselling himself and others to do whatsoever is in his power, in making no scruple hereof, because in the grave and after death a man shall hear no more of any thing here done. Yet hereto belong many other sayings: While we have time let us do good unto all etc. And, Let him 
Gal. 6. 10. Ephes. 4. 28.  that stole steal no more, but rather let him labour, working with his hands, that he may have to give to him that needeth. Hitherto belong many sentences in the Proverbes against 
Prou. 10. 4. and 14. 1. and 31. 13 16. 19  idleness especially, that a diligent hand maketh rich. As also the commendations of a virtuous woman by Solomon: so also by a Queen, for labouring with her hands, from the fruits thereof. If virtuous women must thus employ their hands, may men keep their hands in their pockets? The lifting up of the hands also should testify the zeal of 
Psal. 28. 2. and 88 9 & 119. 48 1. Tim. 2. 8.  the heart in prayer. Hence is that precept of Paul, I will that men pray every where, lifting up holy (and pure) hands, without wrath, etc. So it is said, that Solomon spread forth his hands 
1. King. 8. 22.  toward heaven. A special point of hands sacrificed, is in distributing and giving to the poor. In which respect a virtuous woman is commended for stretching out her 
Pro. 31. 20.  hands to the poor. Is it not also before shown to be the end why the Apostle would have men to labour with their hands, namely, that they might have to give to him that needeth. There be many that labour and take great pains with their hands, but either they spend all in drinking, or playing, or whoring; or else they keep all to themselves: not one of twenty so labouring, hath sacrificed his hands to God, for giving to them that need.  
The feet also must be sacrificed, both by restraining 
To sacrifice the feet. Esay 54. 7. Rom. 3. 13.  them from swiftness to bloodshed, or to commit any other evil: and also by being nimble for performance of any good; particularly to do any work of kindness or mercy. What haste made Abraham to his tent, to make 
Gen. 18. 6.  provision for entertainment of the Angels? What haste 
and 20. 20.  also made Rebecca to show kindness to Abraham's servant, before she knew the said servants errand? What haste did Zaccheus make out of the Sycomore tree, for entertainment 
Luk. 19 6.  of our Saviour? Most worthy especially of our observation, is the example of Abraham's haste about a work most heavy and doleful to flesh and blood, even the sacrificing and slaying with his own hands his own son, 
Gen. 22. 3.  his only son, his son whom he loved most dear, his son in whom the promise was made for the blessing of all nations; yea, and that immediately after that at the Lords commandment he had sent away his son Ishmael, borne of the bondwoman: yea further, whilst Isaac was young, and before he had any issue, in which all nations might be blessed? And is not this haste with our feet and whole man the more necessary in respect of this dull & slow age, wherein men are as hardly persuaded to any good work, especially of mercy, as we say The Bear is drawn 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 diverse places for the scaring and wearing of her, than we can persuade most men to any such work, what necessity soever require the same? Yea, sometimes profane persons of a civil disposition only, are more easily persuaded to show kindness, than some that are great professors. Alas also, that the wicked should be hasty to commit any wickedness against God and men (as the daughter of Herodias 
Mark. 6. 25. 27.  being instructed by her mother, made haste straightway to ask of Herod the head of john Baptist; and Herod himself to grant that devilish request, and immediately to send an executioner to cut it off;) and that Christians should be so slow to any good work, either towards men or for the comfort of men. If these men had learned that of Solomon, As vinegar is to the teeth, and smoke to the eyes, 
Prou. 10. 6.  so is a slothful messenger (or a sluggard) to him that sendeth him: or if they had learned that the Lord saith, I will have 
Hosea 6. 6.  mercy 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 us, To day if we will 
Psal. 95. 7. Heb. 3. 13. etc.  hear his voice, not to harden our hearts: and as another Prophet saith, Seek the Lord while he may be found. So while 
Isai. 55. 6.  we have time to do good, even any thing the Lord requireth of us, either concerning his worship and glory, or concerning our neighbour, l●t us make haste to do it, lest that light we do yet enjoy be taken from us, and the night 
joh. 12. 35. 36. and 11. 9 10.  come upon us, 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 evil shall be upon the earth? and what need himself may have of the mercy of others? If the Lord pronounce him accursed that did his work negligently, and 
jer. 48. 10.  that kept back his sword from blood, for execution of judgement and vengeance upon his enemies the Moabites; what may they look for that negligently do, and that withhold their hands from the works of mercy?  
Touching other particular parts of our bodies, I shall not need to speak of the sacrificing of them, the former parts being the principal, by that which hath been said of them, we may have direction for the rest. Let this generally suffice, that we do not apply them to any thing whereto the Lord hath forbidden us to apply them, but only to such things as the Lord hath commanded or allowed them to be applied unto, and that also in such manner as the Lord hath prescribed. We must not apply any member of our bodies to every thing, for doing whereof it hath strength, but for doing whereof the Lord hath given order; and according to that order that God hath gruen, so must our whole body and every member thereof be used.  
In all that hitherto I have said of the active sacrificing of those former members of our bodies, that I may not seem too singular in particularising those former parts of our bodies, let it be considered that I have but trodden 
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, etc. How is our body a sacrifice? let thine eye behold no evil, and it is made a sacrifice: let thy tongue speak no filthiness, and it is made an oblation: let thy hand commit no inquitie, and it is made a  offering. Imo non sufficiunt ista, sed bonorum nobis & study & lucro opus est, etc. Yea, let not these things suffice, but we have need also of a desire and of the benefit of doing good, namely, that the hand give alms, that with the mouth we bless them that rail on us, that our hearing do continually attend to divine words. For a sacrifice hath no uncleanness, it comprehendeth the first fruits of all other: and therefore let us render unto God the first fruits of our hands, of our feet, of our mouth, as well as of all our other parts, such a sacrifice pleaseth God, when in the mean time the sacrifices of the jews are unclean. And again, when we have mortified our members, than we shall begin to live. For this is a new law of this our sacrifice: and therefore here is a marvelous kind of fire; for we have no need either of wood or of any other such subject matter, but our fire liveth in itself, not burning the sacrifice, 
Chrysost. in Psa 95. or rather 96. tom. 1. pag. 154.  but more quickening it. Elsewhere also he noteth many more particular sacrificing, of ourselves, which here were too tedious to remember.  
He also observeth that the Apostle saith not, Make your bodies a sacrifice, but present them; as if he had said, Have no thing to do with them, sith ye have bestowed them upon another. This he illustrateth by this similitude, namely, that they that bestow horses of war upon another, have nothing to do with them afterward: so he that hath bestowed his members for war against the devil, even a terrible war, may not afterward recall them, and convert them to his proper use. Hereby also he showeth us another thing, that we must first try them, forasmuch as we present them to another. For we do not present them to any earthly person but to him that is God of all; not only to war with them, but that they may have the King himself as it were to be their rider: for he disdaineth not to sit on our members, but greatly desireth it. And that which a King that is our fellow servant will not, the same doth he desire that is Lord of the Angels. Because therefore thy members are to be presented to God (to be a sacrifice) therefore purge them of every blemish▪ for if they have any blemish, they are no sacrifice. For the eye may not be offered, that is a servant to fornication; nor the hand that is a taker and deceiver; nor the feet that halt or frequent Plays; nor the belly that is given to dainties, and inflameth the desires of pleasure; nor the heart that nourisheth wrath or unchaste love; nor the tongue that speaketh filthy things. We must therefore inquire very exactly into the faults of our bodies. For if they that offered 
Levit. 22. 20. &c  the old sacrifices, were commanded, first to consider all things, and were not pemitted to offer any thing that had cut ears, or a short tails, or were scabby, or that had any worm; much more must we that offer, not unreasonable sheep, but ourselves, be more diligent, and in every part more clean. He saith further, that our fire, our knife, must be from above, and 
It seemeth that by this Altar he meaneth Christ himself in heaven, as Heb. 13. 10. 1. King. 18. 38.  our altar the height itself of heaven. For if Helias offering a sensible and a bodily sacrifice, had a flame from above, that consumed all things, both matter, wood and stones, much more shall this come to pass in thy offering. And although thou have something that is weak and worldly, and yet shalt offer thy sacrifice with a right mind, yet the fire of the holy Ghost coming thereto, shall both consume that worldliness, and also make thy offering perfect.  
But in all hitherto noted out of Chrysostome, it is to be observed, that there is no mention of one part of our bodies, that in these days is most abused, to Gods great dishonour: neither indeed could there be any mention thereof, either by Chrysostome or by any other, neither then living, or afterward in any age, till this last and most wicked age of all other. But what part of the body is that? Our very nostrils. Why? How can that be made a sacrifice now to God? According to other things before noted out of Chrysostome, by refraining the same from that foul and monstrous abuse of Tobacco, that is now so common in all sorts, in Church and Commonwealth, in the Universities themselves, in the Inns of Court, in Gentlemen, in Yeomen, in Clowns; what shall I say more, the very rogues and vagabonds now have got it: yea, being committed to cages, and laid by the heels in the stocks, while they are thus under punishment of the magistrate, so impudent are they, that even then & there they have their Tobacco-boxes and Tobacco-pipes, and make the smoke of hell furnace to come out of their nostrils, in the sight of all standing about their said cages, and gazing on them, while they so sit in the stocks. Oh woeful, oh lamentable! Most of all woeful and lamentable is it, that yet for all this, others that should be and would be of some sort and fashion, should still continue the foul abuse of it. Is it not, as it is used, the nurse and nourishment of drunkenness? Can any show as many benefits of it, as all men see inconveniences? Verily though it may be it is good for some thing, yet if the common saying be true, Better a mischief then an inconvenience, it were better it were quite suppressed and clean hist out of the kingdom, in respect of the manifold detriments and inconveniences by it, than still to be retained. Alas, alas, that men, yea and men of understanding, should be so enchanted and bewitched with it. Strange fashions beginning at the higher rank of men, do cease and are forborn by such as first began them, when every base person of the country hath laid hold of them: how strange therefore is it, that they that are more base than the basest, even the rogues themselves that are past all grace and shame, should practise it and glory in it, and yet others should retain and support it. This shall suffice to have added to Chrysostome, above that that either he or any other since his time, ever dreamt of, or could dream of.  
Now to speak no more from Chrysostome, whereby to show that that before I have said to be according unto 
To sacrifice our strength.  him, and especially agreeable to the word of God; but to proceed: as all members of the body must be sacrificed to God, so also must all the strength and powers of our whole bodies be applied unto the service of God, in duties both of religion, because we must love God with all 
Mark. 12. 30.  our strength; and also of love to men in our general and in our special callings; because the second commandment, that is, the second Table of the moral Law for the love of our neighbour, is like unto the first for our love to God. Thus much for the actual sacrificing of our bodies, and of some particular members thereof.   

CHAP. VI  
Of the active sacrificing of our souls: and of some particular active sacrifices of our whole man, soul and body.  
NOw followeth the active sacrificing of our souls; 
The active sacrificing of our souls. All sacrifices of the body nothing without the soul.  without which whatsoever our bodies do is nothing, at lest no better than puppet play: for the Lord rejecteth it, though never so glorious in the eyes of men. It may be beneficial to other, yea to ourselves also, by procuring us credit and reputation with men, and thereby also some preferment in the world; and our outward man, touching the outward state thereof, may perhaps for a while, yea for our whole life time far the better: but the soul itself, touching the everlasting life and glory thereof, shall have no benefit, by whatsoever service is done to God, or duties performed to men, by the whole body or any part thereof, not working with and from the soul. No man shall live by the faith of another, himself not believing; so shall not the soul have any benefit for the life to come by all the works of the body alone, except itself also work with the body, and the body also by it: yea, the body itself shall have no benefit for the glorifying and making thereof like to the glorious body of 
Philip. 3. 21.  Christ, unless all that it doth, come from the soul▪ Sometime soul and body do fare and shall far the better by the works only of the soul, as by the meditations and by the prayers and supplications of the soul alone, when the body being some way oppressed cannot join with the soul, as Hanna oppressed with grief, could not pray with her tongue, and yet speaking in her heart and pouring 
1. Sam. 1. 13. 15.  out her soul unto the Lord, she obtained her desire: but neither the soul alone, nor body alone, nor both jointly shall far the better for eternal life, by any works whatsoever, or by any sacrifices whatsoever of the body alone, without the soul working with the body. Because 
Isai. 29. 13. 14.  the jews drew near to God with their mouth, and with their lips did honour him, removing their hearts fare from him, and that their fear towards him was taught by the precept of men, (as many amongst us do many things more by the law of man then by the word of God.) Therefore 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 judah and jerusalem) and to do a marvelous work and a wonder, even that the wisdom of the wise men should perish, and the understanding of the prudent men should be h●d. Oh the Lord keep us from this judgement! for what greater almost can there be? For what was it else, but so to strike their great Statesmen that did manage and govern their whole Commonwealth, with a kind of frenzy and madness, that they should not be able to do any thing, but suffer all to go to wrack; like to that of great Nabuchadnezzar, whom the Lord for his pride smote with such madness, that he was 
Dan. 4. 25.  not fit for the society of men, and therefore was cast out to live and feed with beasts for seven years together: or like to that of Achitophel, who for his wisdom was in 
2. Sam. 16. 23.  that estimation, that the counsel that he counselled in those days was as if a man had enquired of the oracle of God; him notwithstanding for his pride in joining with Absalon against David, whose counsellor he had been, the Lord 
Chap. 17. 23.  so smote with a kind of frenzy, that in his said frenzy being malcontent that Absalon had preferred the counsel of Hushai before his, he went to his house and hanged himself. Can there be a greater madness then to hang himself? So to overthrew the wisdom of the wise (as the Lord before threatened) which were as it were the eyes of the whole people, was to put out their eyes, as 
judg. 16. 21.  the Philistines put out the eyes of Samson, by the just judgement 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 blindness. If then the light that was in them (that is in their kingdom) should be darkness, how great would that darkness be? Moreover, why did not the Lord respect the sacrifice of Cain? was it not because it was 
Gen. 4. 5.  brought and offered only with the body, not with the soul? Therefore also the Lord calleth upon us to wash 
jer. 4. 14. Math. 5. 8. jam. 4. 8.  our hearts: and our Saviour saith, Blessed are the pure in heart, etc. and james biddeth us, not only to cleanse our hands, (that is our bodies, synecdochically) but also to purge our hearts. The soul of a man is the more principal part, and therefore called the glory of a man: so that whatsoever 
Psal. 16. 9 and 30. 12. and 57 8  the body doth without it, is nothing.  
Now by the soul, I mean the whole spiritual part of a man, even all that is within him: as the Prophet saith, My soul bless the Lord, and all that is within me bless his 
Psal. 103. 1.  holy Name.  
To speak more particularly and plainly: as by the body is to be understood all the parts and members of the body; 
The sacrifice of our wit, reason, etc.  so by the soul is to be meant all the powers and faculties thereof, with, reason, understanding, thoughts, memory, the will, and the affections, as love, hatred, anger, envy, fear, hope, grief, joy, delight, etc. all these and every one of these must be sacrificed to God, and so dedicated, that they must not at any time be used or employed against God or his children, but always for God and his glory 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, understanding and learning. None have been greater adversaries to God and his truth, nor greater heretics, neither more dangerous for the salvation of men, yea also for their outward state, than such as have been most witty, 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 prevail, and overthrew both her and our first father, and all their posterity. The same is to be said of not employing our wits to any other vanity, as to making of Plays, or jests and sports for men to laugh in carnal manner, especially then, when common calamities present, or future dangers do call us to mourning and weeping, to sackcloth and ashes. Such as do strain all that is in them to make other merry only, and to show themselves fools, 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 belie a King? Is it nothing to deface the image of a Prince▪ though but in jest? This then is the first degree of sacrificing our wit, reason, understanding, and learning to God, even to restrain them from all such evil.  
The second is, to employ them to the advancement of God's glory, the furthering and promoting of his truth, the edifying of men in their faith, or the benefit of them touching this life. It were better for us to have no wit, no reason, no understanding, no learning, than not so to sacrifice and employ them. Herein let us not forget the sharp, yet most just sentence against him that had not employed 
Math. 25. 26.  that one talon committed unto him to the benefit of his Lord, of whom he had received it, though he had not wasted it, neither by it oppressed or wronged any man, but kept it, without doing any good wi●h it. Oh let us (I say) remember this, and learn by it to be the more careful to sacrifice the foresaid faculties of our souls as before hath been said.  
Our thoughts also must in like manner be sacrificed, and 
The sacrifice of our thoughts Gen 6. 5. Math. 3. 9 and 9 4.  both restrained from all evil, in which respect all evil thoughts are condemned and forbidden; and also wholly set upon God and all goodness, both towards God himself, and also towards our neighbour. Such as our thoughts are, such are our words: for of the abundance of the heart 
Math. 12. 34.  the mouth speaketh; such also are our actions. In this consideration therefore, for the full sacrificing of our thoughts unto God, if we will be blessed, we must meditate in the law of God day and night: yea, by such meditation, our practice 
Psal. 1. 2.  will be according, and we shall be wiser than our enemies, and have more understanding than our teachers or ancients. 
Psal. 119. 97. 98. 99  As this concerneth all, so principally them that are in greatest and highest places, and yet for all that such do 
Deut. 17. 19 Iosh. 1. 8.  most neglect it. The worse is it for them that are under such; and the greater shall be the woe of themselves in the end.  
That which hath been said of our thoughts, is also to be 
To sacrifice our memory.  said of our memory. It were better never to have learned any thing, then to forget it; or remembering it, not to make use of it, as occasions shall require. Therefore our Saviour reproved his disciples for their forgetfulness of his 
Math. 16 9 Mark. 8. 17.  two miracles, in feeding many thousands with a few loaves &c. or at lest for their not making use of them. For it is all one, to forget a thing, and remembering of it, not to make use of it. This forgetfulness was the cause of Peter's 
Math. 26. 75.  fearful fall; and his remembrance of it, the means of his recovery. Therefore our Saviour also exhorteth the Angel of the Church of Ephesus, to remember from whence 
Reuel. 2. 5.  he was fallen, and so to repent, &c: and the Angel of the Church of Sardi, that having a name to be living, and yet 
chap. 3. 3.  was dying, to remember how he had received and heard, to hold fast, and to repent. These things teach us, that our memory of our falls, and of the things we have heard and learned, is to be sacrificed, by sanctifying and applying the same to repentance.  
Our will is sacrificed to God, when it is conformed to 
The sacrifice of our will.  the revealed will of God in his word, yea also when it is subjected to the secret will of God by his providence, either revealed, or to be revealed: so that touching the one, we may say with job▪ The Lord hath given, and the Lord 
job 1. 21.  hath taken away, blessed be the name of the Lord: and touching 
Math. 26. 37.  the other, we may also say, Not our will, but thy will be done. Touching the revealed will of God in his word, our will is sacrificed, when it is always framed thereunto, and by prayer that this will of God may be done in earth as it is 
chap. 6. 10. and Luk. 2.  in heaven: so that not to endeavour to do all things accordingly, is a great abusing of his name in so praying.  
Touching our affections, they must likewise be dedicated 
To sacrifice our affections.  and sacrificed unto God: otherwise being suffered to have their swinge, they many times overrule wit, reason, understanding, judgement, thoughts, memory and will. That these our affections therefore, love, hatred, anger, etc. may be sacrificed, this is first to be observed, that they attend upon the former and higher powers of the soul, wit, reason, understanding, etc. and that they be not suffered in any case to domineer over them, or to go without them. They must not go before them, but follow after them, and be directed by them. Therefore even touching love, the most principal affection of all the rest, the Apostle will have it to abound in knowledge and in all judgement. 
Philip. 1. 9  Without knowledge and judgement, we may and will love either too much or too little; yea we cannot but so do. Knowledge and judgement (this judgement is the application of knowledge unto particulars) must direct our love both touching the object thereof, and also touching the measure thereof. The first and most chief object 
Mat. 22. 37. etc.  of our love, is God himself: the next is our neighbour. The one is not to be loved without the other. Yet God is most to be loved, and that for himself: our neighbour for God. In both these our love may err without direction from knowledge and judgement. By God himself we mean his word also, and all his ordinances: for he that loveth not these, loveth not God; and such as our love to God is, such will be our regard also 
Levit. 19 18.  to these. By our neighbour also, ourselves are to be understood, because our love to ourselves is the rule of our love to our neighbour: for so it is said in the former place, and in the law. And although our love to God cannot be too great in respect of the measure, yea, not answerable to the measure, yet it may swerve in respect of the effects: namely, when our love to God shall be such, that it carrieth us beyond his word; and not thinking the word to contain duties enough, we shall do more than the word requireth; and hence cometh all superstition. But I may not thus amply discourse of every affection.  
Our hatred is sacrificed to God, when it is bend against 
Hatred.  all that God hateth, and when we hate no further than we have warrant from the word of God. The same is to be said of our anger, envy, fear, grief, joy, etc. The object of these and all other our affections, must be such as the word warranteth, and no other. Neither must the cause, measure or time exceed the rule of the word for them. They must be employed for God, not against God. They must all be directed by God and by his word, not by man, or by the word or will of any man, of ourselves, or of any other.  
In this sacrificing of our affections, let us especially remember to sacrifice our sorrow and grief, in mourning for, and lamenting and bewailing our sins, according to the number and greatness of them, as also our long continuance in them: and let us measure our said sorrow by the mercies of God towards us, by our knowledge, by our callings, by the offences we have given to other by our said sins, especially by our causing the name of God and his doctrine to be blasphemed and evil spoken of. Yea, in these and other the like respects, let us mourn 
Psal. 37. 4. and 107. 37. &c jerem. 30. 15.  more for our sins then for any outward losses, indignities, wrongs, injuries, sicknesses, or other afflictions of this life whatsoever, because all such things come for sin. Of this sorrow for sin, the Prophet saith, The sacrifices of God 
Psal. 51. 17.  are a broken spirit; a broken and contrite heart, O God, thouwilt not despise. Notwithstanding in this sorrow for our sins, we must always have an eye to the mercies of God before mentioned, lest we be swallowed up of sorrow, and fall into despair. Therefore the Apostle biddeth us to 
Rom. 11. 22.  behold the goodness and the severity of God; not the goodness of God alone, nor his severity alone, but both together, the one with the other; the goodness of God that we do not despair, the severity of God that we do not presume.  
As hitherto I have generally spoken of the actual sacrificing 
The sacrifice of righteousness and praise, Psal. 4. 5.  of ourselves souls and bodies; and as we are in this sacrificing of ourselves to remember the general sacrifice of all righteousness, that is, of all obedience to the first and second Table; so let us not forget to offer the sacrifice of praise unto God, which is called the calves of our 
Psal. 50. 14. Hos. 14. 2. ●  lips▪ The more the mercies of God have abounded towards this land above all other lands, in his word, in our peace, in our wealth, etc. the more must we abound in the calves of our lips in that behalf: yea, so much the more must we abound therein, because thereby we shall please the Lord better than they did in the Law, that offered 
Psal. 69. 31. 1. Cor. 13. 13.  oxen and bullocks that had hoxnes and hooves: yea, as the Apostle preferreth love above faith and hope, in respect of the continuance thereof, when faith and hope shall have 
Praises more excellent than prayers.  an end; so in the same respect, this sacrifice of praise and thanksgiving may be preferred before prayers themselves, because when prayers shall cease, as whereof there shall be no need, even than shall thanksgivings and praises remain and continue. As the glorious Angels of heaven 
Luc. 2. 13. Reuel. 5. 11.  are already employed in this duty, and are always ready to perform the same upon every occasion, so shall all the elect being glorified, glorify 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 difficulty and hard performance of this duty above prayers, appeareth by the ten Lepers, all jointly craving 
Luk. 17. 12. etc.  help of our Saviour, and being healed, one only returning to give thanks. Yea, this greater difficulty of thanksgiving above prayers, is manifest by all experience. For who being under any affliction, is not ready to crave release? but release being granted, who (almost) is as ready to give 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 aught to abound in these sacrifices of praise and of the calves of their lips for the same.  
With those notwithstanding, in the second rank of 
The sacrifice of prayers. Col. 4. 2. 1. Tim 2. 1. 1. Thes. 5. 17. 18  these particular sacrifices, whiles we live in this world, let us join the sacrifice of prayers and supplications and intercessions, as the Apostle joineth them together. And although the Apostle to Timothy useth more words touching this sacrifice, then touching the sacrifice of praise and thanksgiving, yet that is not for the excellency of prayers above praises or thanks, but because whiles we live here, our wants are greater than the mercies we have already, and future mercies are more and greater than all that we have received. These prayers are by the Prophet called incense, and the lifting up of our hands, an adjunct of 
Psal. 141. 2.  them, and put for them, is compared to the evening sacrifice.  
As we are to praise God for his mercies received, so we are to pray both for the increase of them, and also that we may still enjoy such as we have, and that God will always so shut the gates of our kingdom, and make the 
Psal. 147. 13.  bars thereof strong, and so bolt them (as Amnon commanded 
2. Sam. 13. 17.  his servant) against Antichrist and all his champions, jesuits, Priests, and other greater than they, that having been long from hence banished and abandoned, they may never return and be entertained by us again, lest by their return we become worse than before; as our Saviour speaketh of him, out of whom the unclean spirit being cast, and returning again, and finding the place 
Mat. 12. 43. etc.  from whence he was cast swept and garnished, he taketh seven other spirits more wicked than himself, and entereth again, and so maketh the last state of that man worse than the first. We have the more cause to fear this, because all the jesuites and their consorts, are even of the same disposition that such unclean spirits are; yea, even possessed with 
1. King. 22. 22.  them, as the prophets of Ahab were possessed with that lying spirit, whereby they deceived Ahab to his ruin and overthrow.  
With those our prayers, oh that we would also join 
Fasts.  holy fasts, as the which have been often commanded and highly commended in the Scriptures by the admirable success of them; and which be reckoned also among the 
Levit. 23. 27.  feasts of the Lord: and finally, the which rightly performed, have always ended with joy and feasting. Is not this 
2. Chron. 20. Ezra 8. Nehem. 1. Ester 4.  evident by the fasts of jehosophat, of Ezra, of Nehemiah, of Ester, and diverse other? Yea, have not we ourselves often had experience hereof? Oh therefore that we would turn some of our riotous feastings into such religious fastings, lest as the Lord hath threatened, he turn our feasts 
Amos 8. 10.  into mournings, and our songs into lamentations, and bring up sackcloth upon all loins, and baldness upon every head, and make it as the mourning of an only son, and the end thereof as a bitter day. Yet fie upon all the hypocritical and detestable fasts of the Papists, which are plain mockeries of the fasts of the Lord: yea, which are so much more detestable in the eyes of the Lord, by how much the more in number they exceed the fasts of the Lord. For whereas the Lord commanded but one day in a whole year for such ordinary humbling of the Israelites, they command an hundred and an half at the least every year; and yet never appoint any day of such extraordinary humbling ourselves upon extraordinary occasions, as the true Church of God hath always in all ages used: neither do they require any prayers with their fasts, nor enjoin any preaching of the word for the better humbling of the people; neither do they restrain any man from his ordinary 
Isai. 58. 5.  work and labour. Is this such a fast as the Lord hath chosen?  
Bellarmine a great champion for the Papists (like to Goliath for the Philistims) and according to his name a 
1. Sam. 17. 4.  man armed for war against God and his truth, mightily laboureth the upholding of them, and wresteth this place to his purpose in that behalf, saying, that it speaketh 
Bellar. de bonis operibus, ●n party. lib. 2. cap. 11. pag. 1100.  of the suppressing of carnal concupiscences; which is especially done by fasting; and this suppression and mortification he calleth a sacrifice, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, our reasonable sacrifice. Then he concludeth, that therefore a fast whereby to repress concupiscence, is a service grateful 
Cap. 1. p. 1068.  and acceptable to God. And before that, making four sorts of fasts: A spiritual fast from sin; A moral fast, nothing but a Philosophical temperance; A natural fast from all kind of meat and drink upon any reason; And an Ecclesiastical fast, which he defineth to be abstinence from meat (not forsooth from drinks or medicines) according to the rule of the Church, forgetting the rule of the word, whereby Church and all therein must be ordered. In all the premises clean leaving out all civil abstinence from some kinds of meat at some times of the year, for the better increase of the said kinds. In the second Chapter also he concludeth without any adversary, that in a fast there must be but one refreshing, and that a supper, not a dinner; not restraining men from their ordinary labour, though he restrain them from meat. Afterward, but immediately before 
pag. 1099.  the first noted place, he affirmeth a fast to be profitable for the pacifying of God, for satisfying for sins, for the obtaining of help, and for the meriting of the heavenly reward. But all this must be understood of bare fasting. For what serious prayers can there be of men labouring in their ordinary callings? yet still he● harpeth upon this string amongst the benefits of such Ecclesiastical fasts, in the fourth place, after three benefits before mentioned, he saith, it is profitable to satisfy God, or to pacify him as Ahab did; and yet still denying that which we charge him with, that this is ex opere operato: though what he can say for 
1. King. 21. 29.  Ahab otherwise, that had neither faith nor repentance, but only opus operatum. He addeth also a fift benefit of such fastings, viz. to merit benefits of God, both temporal and everlasting, as Anna by her fasting (not mentioned in the Scripture, 
1. Sam. 1. 9  but the clean contrary said, and only presumptuously affirmed by Bellarmine) obtained Samuel; and as jerom saith, lib. 2. in jovinianum, she merited to have her belly 
p. 1 102.  empty of meat to be filled with a son. Behold here a Popish fast. Behold here how easily a man may merit both earthly and heavenly blessings. Behold here how easily a woman of being barren may be made a mother of children; Let her but keep her belly empty of meat, and it shall be filled with children. Alas, how simple was jacob not to think of this, when Rahel contended with him, 
Gen. 30. 1.  and said, Give me children, or else I die? Who but mad men would be Papists? yea, who but mad men are Papists? For what Christian heart can endure such blasphemous speeches of so easy meriting of heavenly & earthly blessings? And what is this kind of fasting other then that of the jews, about which they contended with God, as if they had merited at God's hand, and for which they quarrelled & chode with God, saying, Wherefore have we fasted, and thou seest 
Isay 58. 3.  not? wherefore have we afflicted our souls, and thou takest no knowledge? What also differeth this Popish fast from the other fasts of the jews by themselves invented in the fift and seventh month, during the time of their seventy year's captivity, which notwithstanding the Lord by the Prophet Zechariah so sharply reproved? Although therefore 
Zach. 7. 5.  religious fasts (from all kind of meres, not from some, as the Popish fasts) are to be wished for, joined with prayers, for the quickening of our zeal in praying, and for humbling our whole man, upon special occasion taken in hand, either to remove some present judgement, or to escape some wrath to come, or to obtain some special mercy; and as solemnly to be observed and sanctified during the time thereof, as any Lord's day, with a serious covenant for reformation of our whole life afterward; yet such Popish fasts are detestable to God, and of no use unto men. And yet the best fasts are not in this place or in any other required otherwise then need shall require the same.  
But to return and to proceed, in the third place for 
Alms.  our particular sacrifices unto God, let us adorn the former particulars with alms and brotherly kindness, and such other duties of mercy as the Prophet commandeth 
Isay 58. 7.  in all true fasts, and at all other times; and as the Apostle 
Heb. 13. 16.  commendeth and saith of them, that with such sacrifices the Lord is well pleased. So also Paul calleth the kindness he had received from the Philippians, an odour of a sweet 
Phil. 4. 18.  smell, a sacrifice acceptable, well pleasing to God: using the very same words, sacrifice and well pleasing, in the original tongue, that he doth here. But let not these our alms and kindness be to such only as are a far off, but also to them that are near unto us. This I do the rather add, because I have observed some reasonably forward to any good motion towards such as dwell a fare off, that respect not their next neighbours, whatsoever necessity and distress they know and see them to be in. Some notwithstanding 
Prou. 11. 24. and 15. 27. 2. Cor. 9 6.  neither respect the one nor the other, but are altogether for themselves, and yet thereby altogether against themselves. Herein men should be so forward, as that they should not need to be sued unto for their kindness Doth not God give us many things that we never ask? If he did not, alas how woeful would our state be? Yea, sometime 
2. Cor. 8. 3. 4.  also we should give above our ability, as the Macedonians did towards other Churches, praying the Apostle with much entreaty that he would receive their gift, etc. Where now shall we find such? Yea, it is well if men by much entreating will be persuaded to give. Zaccheus without any exhortations stood forth and said unto the 
Luk. 19 8.  Lord, Behold, Lord, the half of my goods I give to the poor. Where is there such a one in these days? Alas, most men's hearts (yea Professors) are so hardened against all such kindness, that like to the deaf Adder that will not hearken 
Psal. 58. 5.  to the voice of the charmer, charming never so wisely: like (I say) to this deaf Adder, they will not hearken to the exhortations made for liberality, be they never so earnest. But such exhortations go so to the heart of many, that they go from them as heavy and sad as he did, whom our Saviour bade to sell all that he had, and to give it to the 
Math. 19 22. Mark. 10. 22.  poor. But certainly they to whom such exhortations are so harsh, being men of wealth, never have in any thing else so sacrificed themselves as the Apostle here required. For he that doth not sacrifice himself in all things, doth in nothing.  
Now if we must thus sacrifice ourselves, souls and bodies, with all the powers and faculties of the one, and with all the parts and members and strength of the other; must we not also sacrifice our riches, our honours, a●d whatsoever authority we have unto God? These are but adjuncts of our whole man. If therefore we must sacrifice the subject and more principal unto God, must we not much more sacrifice the adjuncts, and those things that are of less value? Doubtless, doubtless, whatsoever riches, authority, honour or grace we have in this world, we ought to employ the same as sacrifices to the glory of God. That which is said of riches, Honour the Lord with thy 
P●ou. 3. 9  riches, etc. the same is to be understood of honour and authority, etc. Wherefore hath the Lord honoured us with them, but to honour him? All the premises, we are so much the more to sacrifice to God, by how much the more we have before given them to the world, and to the Prince of the world. Doth not the Apostle expressly require this, saying, As ye have yielded your members servants 
Rom. 6. 19  to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness? In which place the word translated to yield, is the very same in the original text, that is here translated to present. In this respect therefore that place serveth the better to my present purpose. Is not the Lord a better master, and will he not more bountifully recompense whatsoever service is performed unto him, and whatsoever sacrifices are unto him offered, than the world and the Prince of the world? The Prince indeed of the world offered all the kingdoms of the world to our Saviour, and so much 
Math. 4. 9  more will he offer to other; but alas he hath nothing to give: for, the earth is the Lords, and all the fullness thereof▪ 
Psal. 24. 1.  yea, and this Lord hath appointed our Lord Christ jesus to be the heir of all things. Whatsoever therefore the Prince of 
Heb. 1. 2.  the world craketh and boasteth, yet in all his brags he is a liar, and not able to perform any thing he promiseth.  
Let me yet add one thing more touching the active sacrificing 
The more parents have sacrificed themselves to evil, the more their children should sacrifice themselves too God. 1. Cor. 10. 20.  of ourselves, namely, that the more the parents of any man have sacrificed themselves (for so I may speak, and use this word sacrifice of that which is evil, by the authority of the Apostle that saith the Gentiles did sacrifice to devils, and no● to God,) the more (I say) the parents of any man have sacrificed themselves either to Popery or to any the like abomination, or to the world, or to any other wickedness, the more such a child do labour to sacrifice himself unto God. The Papists indeed plead the religion of their parents, as a special and a principal argument why they will not turn from their religion. But what saith the Lord? Be ye not as your fathers. And is it not said in the Psalms, that the Lord had established a testimony 
Zech. 1. 4. Psal. 78. 5. 6. ver. 8.  in jacob, and appointed a law in Israel, etc. that the generations to come might not be as their fathers, a stubborn and a rebellious generation, etc. Is it not also said, Harden not your hearts as in the provocation, and as in the day of tentation in 
Psal. 95. 8. 9  the wilderness, when your fathers tempted me, & c? What is the meaning of these words, but that they should not in hardness of heart be like to their fathers? If therefore the fathers of any have been evil, the children must not be like unto them: yea rather, they must forget their father's house. 
Psal. 45. 10.  And alas, what do many ignorant Papists and other, pleading their father's religion for themselves to be thereof but as if a man should say, that his father had been a robber, or a murderer, or a witch, or a traitor, and was hanged for his labour, and therefore he will take the same course, to have the same end? Oh therefore let all children of any such, or any other evil parents, make the more haste to be unlike to their said parents, and thus to sacrifice themselves, because the Lord hath most sweetly promised, that if any child hath seen his father's sins, and considereth, 
Ezek. 18. 14. 17.  and doth not the like, he shall not die for the iniquity of his father, but shall surely live. O gracious promise! Hath 
Num. 23. 19 Heb. 10. 23.  he said it, and shall he not perform it? He that hath promised is faithful. Oh therefore that every man would labour to make such children such sacrifices to God as here the Apostle speaketh of. Let him know that he that converteth 
jam. 5. 20.  such a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins: yea, such a one 
jude 23.  is as a fire brand plucked out of the fire. Let all such also, both the one and the other, the child of such parents, and he that shall be the instrument of God to make him a sacrifice to God, do that that now I speak of the sooner, because the longer continuance in the sins of such parents, hardeneth the more, and maketh the conversion of such the harder work. Thus much of our active sacrificing of ourselves.   

CHAP. VII.  
Of the passive sacrificing of ourselves.  
NOw followeth the passive. This is twofold. First, patiently 
The passive sacrificing of ourselves twofold.  to bear all common afflictions laid upon us by the Lord. Secondly, to submit ourselves to all persecution by the wicked, for the testimony of his truth, and better confirmation of the faith of other. The first also seemeth twofold: either for some special sin; or for the demonstration of some special work of God's power or mercy, for the greater glory of his name. This distinction I gather from the answer of our Saviour to his Disciples, ask him of the man borne blind, whether he or 
joh 9 2.  his parents had sinned, that he was borne blind; that is, whether he or his parents had committed any special sin, for which the Lord had laid this blindness upon him. To this our Saviour answereth, Neither hath this man sinned, 
ver. 3.  nor his parents; but that the work of God should be made manifest in him. Our Saviour thus answereth, not altogether to free him and his parents from sin; for there is no man 
1 King. 8 46. jam. 3. 2.  that sinneth not; and in many things we offend all; and every man must daily ask the forgiveness of his trespasses: neither to teach that this blindness was not from sin, and for sin. For ●● death entered by sin, so also all afflictions 
Rom. 5. 12. Psal. 38. 3. 4.  are the fruits of sin. This answer therefore was only made according to the supposition and opinion of the Disciples and other, that thought not only all afflictions to come from sin, but also every special affliction to have some special sin for the cause thereof; and that the greater affliction any had, the greater sinner he had been: as jobs friends thought of him. Howsoever the Lord afflicteth any man, whether for some special or personal sins of himself, or only generally for sin, but yet for manifestation of some special work of God, for his own further glory thereby, all must be patiently and without grudging or murmuring borne; in respect both 
Heb. 11. 6.  of the cause thereof in God, namely his love; and also in respect of the desert thereof by man's sin; and in respect of the end of such afflictions, namely that the person so chastised might either be reclaimed and converted from sin, wherein before he had altogether lived: as Manasses the greatest sinner that ever we read to have been converted, was notwithstanding by his captivity and bonds so 
2. Chron. 32. 12  greatly humbled before the God of his fathers, that he prayed unto him, and found mercy, and became a most worthy convert for ever after: either (I say) that the person so afflicted 
Psal. 94. 12.  might be converted, or that having before been converted, he might be better instructed in the law of 
Heb. 12. 1. joh. 5. 17. Psal. 94. 12.  God, and made more plentifully partaker of the holiness of God▪ In all which respects, a man so afflicted being said to be blessed; what great reason hath every man so afflicted, patiently to bear such affliction? This being added, that such afflictions are as fire to purge us of all our dross (as gold is tried and made finer by the fire) whereby we may 
1. Pet. 1 7.  be the fit sacrifices for God, and the said trial of our faith may be found to our praise, honour and glory at the appearing of jesus Christ. Most cause especially have such to be patiented, how many, how great, and how heavy soever their said afflictions are, that before have enjoyed great mercies; according to those excellent words of job to his 
job 2. 10.  foolish and troublesome wife, What? shall we receive ●ood at the hands of God, and shall we not receive evil? In such afflictions also, every man ought to make so much more use of them, that by them he m●y more mort●fie his old man with all the lusts thereof in him, and be the more renewed in the inward man, that so his whole man may be a sacrifice to God, more living, holy and acceptable, as here the Apostle speaketh. Of this passive kind of sacrifice job is a 
jam. 5. 11.  most worthy example, highly commended to our imitation: so also is David, who notwithstanding he had many 
Psal. 39 9  afflictions, yet was dumb, and opened not his mouth, because the Lord did it: and though many sought after his life, laying 
Psal. 38. 12.  snares for him, and speaking mischievous things against him, yet (as before) he was as a deaf man not hearing, and as a dumb man not opening his mouth. How did he manifest this even when he was King, and when wicked Shimei 
2. Sam. 16. 5.  not only most impudently railed of him and raved against him in the rebellion of Absolom, but also most villainously cast stones at him. All which was the more grievous in respect of his other great calamity by the rebellion of his own son against him. Thus much briefly of the first kind of our passive sacrificing of ourselves too God.  
The second passive sacrificing of ourselves, is by suffering 
The second passive sacrificing of ourselves.  persecution both in word and deed for Christ and his Gospel: the which as it is often commanded to all that will be indeed his Disciples, even to take up his cross 
Math. 10. 38. 16 24.  and follow him; he being pronounced unworthy to be his disciple that will not so do: and that by the example of Christ himself suffering for sins and for the unjust, himself 
1. Pet. 3 18.  being without all sin, and most just: as (I say) this is often commanded, so is it likewise commended, they being pronounced blessed that suffer persecution, and be railed 
Ma●. 5. 10. 11.  on for Christ's sake, because theirs is the kingdom of heaven, 
1. Pet. 4. 13. 14.  and the Spirit of glory resteth on them. By such sufferings Christ himself entered into his glory. Would we be partaker of his glory more easily than himself? So indeed we shall 
Luk. 24 26. 1. Pet. 1. 11.  be; because our sufferings, how great soever, are but flea-bites in comparison of his. For though we had the strength of all Angels, we could not suffer so much for him as he hath suffered for us. Notwithstanding, if we will be glorified 
Rom 8. 17. ver. 29.  together with him, we must also suffer with him. And whom God before knew, them he predestinated to be conformed to the image of his Son. And alas, what are the sufferings of this present time? verily, not worthy to be compared (reckon 
ver. 18.  how we will or can) to the glory that shall be revealed. Yea the sufferings of Christ were the more in respect of the eminency 
Phil. 2. 6. etc.  of his person▪ he being in the form of God, etc. and yet taking upon him the form of a servant, and humbling himself to the death of the cross; even to such a death as would have broken the backs of men and Angels. The sufferings also of Christ for us were the more, because though he suffered them of necessity (as before we heard) yet that necessity was by the decree of himself with his Father and the holy Ghost: neither was it by any coaction or constraint, but most freely, most willingly, most cheerfully. For at the first he said, Behold I come. He 
Psal. 40. 7.  saith also, I lay down my life, that I may take it again. No 
joh. 10. 17. 18.  man taketh it away from me▪ but I lay it down of myself. He could also when he was apprehended have prayed to his 
Mat. 26. 52. 53.  Father, and he would have given him more than twelve legions of Angels. He also that with a word made all the company that came to take him, fall to the ground, could as 
joh. 18. 6. Mat. 16. 23. joh. 11. 7. 8. 9  easily have smitten them all with present death. Yea, so willingly did he suffer, that most sharply he rebuked Peter, yea all his Disciples for speaking to the contrary. All these things considered, who would not go through fire and water, and suffer a thousand deaths (if it were possible) for him? Certainly we ought all and every one to say as Paul said, I am ready not to be bound only, but also to 
Act. 21. 13.  die for the name of the Lord jesus. We ought with as great alacrity, cheerfulness and gladness to suffer for Christ, as ever we were glad and joyful to receive and enjoy any blessings and advancement here in this world. We ought as willingly and cheerfully to submit ourselves to any torments for the confirmation of the truth of Christ, as ever any Bride went willingly and cheerfully to be married to any husband, how honourable soever her husband was, or how mean, how poor, and how base soever she before had been. Did not the Apostles so? did not the Martyrs so, 
Act. 5. 41.  as in former times, so also in the late days of Queen Marie? Their histories plainly testify this. Notwithstanding we must always remember the words of Peter in this 
1. Pet. 1. 6. & 3. 17.  case If need so require, and If the will of God be so. If well without any prejudice of the Gospel, or to the Professors thereof, especially for the furthering of the Gospel and the good of the professors of it, we may avoid persecution, we are not to thrust ourselves into it, but by the authority 
Math. 10. 23.  of Christ himself, we may fly from one city to another. Touching Origen that was so eager to have suffered when 
Euseb. Eccles. hist lib. 6. cap. 2.  he was young, that his mother could not persuade him to the contrary, and was constrained to hide his apparel, thereby to restrain him from going forth: and touching Melas Bishop of a small town Rhinacurura, that refused 
Sozomen lib. 6. cap. 31.  to escape, liberty being offered by them that were sent to murder him: & touching some other that in great multitudes offered themselves to the death; either their zeal exceeded their judgement and knowledge, or else God gave them an extraordinary spirit. Upon such examples notwithstanding we are not to presume doing the like; but God going before us, we may and must follow. If his will be not apparent for our suffering, but rather the contrary, let us not too boldly offer ourselves, lest either we do as D. Pendleton did, or else suffer with the less comfort. And let us always remember that of the Apostle, If 
1. Cor. 13. 3.  we give our bodies to be burned and have not love, it profiteth nothing. Zeal is an excellent grace, if it be accompanied with knowledge, and guided by judgement: otherwise it ●s dangerous.  
Above all we must be sure of the cause. For, Not the suffering, but the cause maketh a Martyr. To suffer for evil▪ as many Papists for treason, and they and many other for heresy, is not to present their bodies a sacrifice to God, but to the devil. The Papists being so notorious idolaters as they are, in invocating of Saints, yea sometimes 
See Cal●●● de reliquijs.  of traitors for Saints, in worshipping of their ●reliques, and sometimes of things not to be named, in stead of relics, and of the very sign of the cross with the same worship (as themselves blasphemously say) that they worship Christ himself withal; and making a god of a piece of bread, and worshipping it, and then gobbling it up wholly with their mouths, and swallowing it down into their bellies, and (as before I said) casting it out into the draught; yea teaching also that mice or dogs may do the same: and falling down also before wood, stocks and ston●s. The Papists (I say) in doing all this, do it not to God, but unto an idol of their own making: and so therein they sacrifice their bodies, yea their souls also being agent with their bodies, not unto God, but unto idols: yea, all their long and tedious pilgrimages, all their knocking of their breasts, setting up of candles before their crucifixes, to their Saints and other their idols, and all other their bodily exercises▪ which the Apostle saith profit 
1. Tim 4. 8.  little: all their whipping and scourging themselves is no better than myere madness; and the leaping of Baal's 
1. Kin. 18. 28.  Priests upon his altar, with their cutting themselves with knives and lancers till blood gushed our. And to say the truth, they have no other precedent for so doing, from one end of the Scripture to the other, but only that example of Baal's Priests. As therefore Eliah laughed the said Priests of Baal to scorn in that behalf, so may all wise men laugh to scorn the like doings of the Papists: yea, the example of Eliah is a much better warrant for so laughing, than the doing of Baal's priests is for imitation thereof.  
Moreover, all opinion of meriting for ourselves, or for any other, by sacrificing ourselves, must be fa●r● from us. 
Heb. 9 28. and 10. 10. 14.  For Christ by once offering of himself for all, hath sufficiently & abundantly merited for all belonging unto him. They need not therefore any merits of theirowne or of any other, either by suffering martyrdom, or by performing any works Neither indeed can any suffer or do any thing, whereby to merit any thing but wrath and condemnation. For who is without sin? Where there is any sin, how can there be any merit of any good? Is not all that God hath done or will do for us, before called by the name of mercies? We are not worthy of the least of his benefits bestowed: neither can we make any recompense for them; how then can we deserve any other. We cannot 
job 22. 2. 3. and 35. 7.  be profitable to God, etc. If we be righteous, what do we give unto God? or what receiveth he at our hand? Why then should any be so mad as to think he can deserve any good at his hand●? Are not all our righteousnesses as filthy 
Isay. 64. 6.  rags? And do not our best works come short of that that they ought to be, when we have done all things that are commanded, we must say, that we are unprofitable servants, as 
No merit by martyrdom. Luk. 17. 10.  hath been before touched? 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 unto God, yea much more also, we do owe unto God. If therefore we merit nothing at the hands of any man, by paying our debt unto him, can we merit any thing at God's hands, by paying that that we own him? In the foresaid Chapter also of Luke, 
Ver. 7. 8 9  our Saviour had before taught, that a man's servant meriteth nothing at the hands of his master, by doing that that his master had commanded him. If therefore the servant of a man cannot merit any thing at the hands of his master by doing his commandments, who notwithstanding is his fellow-servant unto God; how alas can any man merit any good at the hands of God by keeping his commandments? yea, that cannot so keep them, but that he breaketh many of them, and faileth also much in his best keeping of any of them? If also men's servants cannot merit so much of their masters as a little liberty for a while, as our Saviour in the same place teacheth; how much less can they deserve to be made their heirs, by doing that which their masters commanded them? Lest of all therefore can any man deserve to be made the heir of God and of his kingdom in heaven, though he could do all for matter and manner that God hath commanded him. If we cannot merit by suffering of martyrdom, how much less can we merit by doing any thing else? The kingdom of heaven is not the hire of any works or sufferings, but God's reward of his mere grace. Thus and no otherwise are all those places to be understood, that speak of rewards, namely, that they are rewards of mercy, not of merit: or if of merit, only of Christ's merit in God's mercy imputed unto us. So also is that to be understood, Well 
Mat. 25. 21.  done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord. Thus I say, and no otherwise are such places to be understood; and not as the wrangling Rhemists foolishly and grossly 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 testimony of Christ, is but a sacrifice only of thanksgiving unto God, for his more than marvelous love towards us, in giving 
Phil. 2. 17.  his Son to suffer for us. Those places also of Paul's being offered upon the sacrifice and service of the Philippians 
2. Tim 4. 6.  faith, and of his being ready to be offered, are not to be understood of a●y such sacrifice as here the Apostle speaketh of. For Paul in those places compareth not his martyrdom to any  offering of the Law, but only to the 
Exod. 30. 9 Numb. 6. 15. & 15. 7. & 29 16. 18. 21. etc.  drink offerings that were annexed to the sacrifices for the perfecting of them The Apostle in these places useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sacrifice, but the word spend●●●i, to be poured out, according to the manner of drink-offerings annexed to their  sacrifices. The Philippia ●s indeed by the preaching of the Gospel, being as it were slain with the sword of the Spirit are therefore called a sacrifice: but Paul compareth his martyrdom to a drink-offering▪ to be as it were poured on the Phlippians faith, and on themselves for the better perfecting of their faith▪ and confirming themselves in their faith. Furthermore, we are to be the more willing in suffering any thing for Christ's sake, because of the shortness of all our sufferings. Our 
Re●. 2, 10.  tribulations shall be but for ten days; wherein if we be faithful unto death, we shall not only receive a crown of life▪ but also he shall give it us, that is the Lord (or Prince) 
Act. 3. 15.  of life, and the righteous judge. For he hath promised it, not only to Paul, but also to all that love his appearing. If it shall 
1. Tim. 4. 8.  be of gift, then shall it not be of merit. For what is freer than gift?  
Thus to suffer, is a degree of dignity from God to us, above the common work of faith. So the Apostle maketh 
Philip. 1. 29.  it, saying, To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. For indeed thus to suffer, is a greater honour, a greater glory, than all the great dignities, titles and honours in the world without it, where God calleth unto it. The casting of Daniel into the Lion's den for calling upon God, contrary to 
Dan. 6. 16.  the commandment of the King, was more honourable unto Daniel then the scarlet r●bes and the chain of gold he had; and then the proclaiming of him to be the third 
Dan. 5. 29.  Ruler in the kingdom of Belshazzer for interpretation of the hand-writing upon the wall.  
But here a question may be made from that before said of presenting our whole man, soul and body a sacrifice Quest. unto God, and from that that hath been said of the same being a sacrifice passively as well as actively; how the soul can be said to be a passive sacrifice, sith our soul seemeth altogether to be agent, and no ways patiented?  
I answer, that the soul, though in itself free from suffering, Answ. at least of any thing to be inflicted by man, is notwithstanding passive by communion it hath with the body: this suffering is called sympathy, or a fellow-feeling. For, both soul and body make but one man: and by the afflictions of the body the soul is grieved, as well as by the good of the body the soul rejoiceth. Both grief and joy are passions: wit also, reason, understanding, learning, faith, godliness, etc. do all belong to the soul 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 understanding, most judicious, most learned, being reviled by the names of fools, dolts, dunces, men of no capacity, of no learning, yea also wicked, schismatiks, disturbers of the peace, heretics, rebels, seditious, etc. 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 soul itself, the subject of wit, reason, learning, faith, etc.  
This doctrine of suffering for Christ and his truth, is the more needful to be taught, because the longer peace we have enjoyed, the more unfit we are to suffer, not so much as knowing what belongeth to suffering: yea, our long peace with other mercies by the Gospel enjoyed, hath br●d in all sorts a contempt of the Gospel, and other mercies, with such a security, that neither daily hearing of the troubles of other countries, nor rumours of wars intended against ourselves, will awaken us or make us look about us, to use means whereby to escape the wrath that is to come. As our Saviour told his Disciples 
joh. 16. 1. 2. 4. etc.  of many things they should suffer, to the end they might be the better prepared for them; and that when such things should come. they might not be offended and troubled: so must we take the premises as admonitions to us. Shall we then see and hear so much daily as we do, and shall we not the more prepare ourselves to suffer whatsoever shall come? It is God's mercy towards us, to warn us before. For he that is warned, is half armed. Let us therefore take such warnings, and arm ourselves accordingly to suffer whatsoever shall come, and whensoever. To whom should we more willingly resign our lives, then to him that gave them, and hath prepared a better life for us afterward? yea such things as eye 
1. Cor. 2. 9 Isay. 64. 4.  hath not seen, nor ear heard, nor have entered into the heart of man, but the which notwithstanding he hath revealed unto his servants by his Spirit. Hereof especially they may be assured, that in this passive manner do present themselves a sacrifice to God. For such light afflictions being but for a momnt, worketh for us a fare more exceeding weight 
2. Cor. 4. 17.  of glory. And as the hatred of the wicked against the godly is to them that so hate them an evident token of perdition, 
Phil. 1. 28.  so to be so hated and troubled, is to the godly as evident a token of salvation, and that of God.  
But having spoken thus much of suffering, some may 
How we may be able to suffer.  demand, how we may be sure that we shall be able to? suffer? and how we may make ourselves fit for such a passive sacrifice. It is called a fiery trial. And what more 
1. Pet. 4. 12.  fearful, what more unmerciful than fire? how then can flesh and blood endure it? Indeed not possibly: but the children of God are more than flesh and blood: for they have the Spirit of God; and by this Spirit they are members of Christ, flesh of his flesh, and bone of his bones. Yet to 
Ephes. 5. 30.  prepare men the better for this sacrifice, let them first consider that cloud of Martyrs that the Apostle had set 
Heb. 11. 33.  before the Hebrews; especially let them look to Christ jesus himself, who for the joy that was set before him, endured 
Heb 12. 2. Col. 2. 15.  the cross, despising the shame, etc. yea, this Christ jesus by his said enduring the cross hath spoiled all principalities and powers for all them for whom he so suffered; and hath 
1. Cor. 1● 57  by his death overcome death for us, so plucking out the sting thereof, that it shall never be able to hurt us. Secondly, let them examine their redemption by Christ. For all that are redeemed need not fear; yea, they are bidden therefore not to fear. The rather may such cast away all fear, 
Isay. 4●. 1. 1. Pet. 1. 18.  because the price of their redemption was so great, even the precious blood of Christ jesus. Yea, but Peter there exhorteth us by this argument to pass the time of our dwelling here in fear. Fear and assurance are contrary. I answer (as before I have said) that this fear is opposed only to carnal security, not to the assurance of our perseverance; and it commendeth unto us only an holy care, so much the more not to defile ourselves with sin, by how much the greater price our redemption from sin did cost.  
But how shall we know that we are so redeemed? By our being a peculiar people unto himself, zealous of good works. For these two, our redemption by Christ from all iniquity, 
Tit. 2. 14.  and our being a peculiar people unto himself, zealous of good works, are joined together. And this our being such a people, is a work of the Spirit, and a real testimony 
Rom. 8. 16. 17.  thereof that we are the children and heirs of God, etc. This Spirit also working this in us, is the Seal of God, which he hath set to his epistle written in our heart, and 
2. Cor. 3. 2.  his earnest (as I said before) of our inheritance, whereby 
Ephes. 1. 13. 14.  likewise our redemption already wrought by Christ jesus, and to be finished from all evil remaining, is further 
Ephes. 4 30.  sealed unto us.  
Thirdly, let us beware of pride and much confidence in ourselves. Let us remember the great confidence of 
Mat. 26. 33. 69  Peter, and his great fall for all that. Let us not forget the great boasting of D. Pendleton in the book of Martyrs, and his great encouragement to M. Sanders against fear, and for suffering whatsoever the enemies of the Gospel should inflict: and yet the cowardly revolting of the said Pendleton, and the manful martyrdom of that M. Sanders. Blessed is the man that feareth always. They that do 
Pro. 28. 14.  most brag, do oftentimes prove the greatest cowards. And they that do most fear themselves, are most strengthened by the Lord to endure any violence of the wicked. The greatest boasters ●re not the best soldiers. The Turkey cock is a great fowl, and maketh a great brustling and strutting with his wings; yea, he will also fight Iustily a few blows: but a little dunghill cock will for all that at the last drive him away, and make him to hide his head in a hole, and never dare to fight blow more. So is it with many Christians; they will be very hot before persecution cometh, and perhaps very sharply condemn them that in weakness yield: but when persecution cometh, and themselves are called into the field, alas what cowards do they prove? how do they shrink? yea, how foully sometimes do they palinodiam canere, and turn cat in pan, and become themselves persecuters of other? Oh therefore let all men beware of such craking before and of such presumption.  
Fourthly, in the former holy fear, let us be much in prayer to God, that he may strengthen us, and make us able to stand in the evil day; and let us put on not some parts, but the whole armour of God, prescribed by the Apostle 
Ephes. 6. 11. etc.  to the Ephesians. If but any piece thereof want, all the rest will do us little good: yea, the truth is, that we cannot put on one piece, except we put on all.  
Fiftly, let us well labour the mortifying of our old man, that our outward man may the better bear & go through with all troubles for our Lord Christ's sake. Let us so sacrifice ourselves, both actively in all things before spoken of, and also passively in the first kind of our passive sacrificing of ourselves as before we have heard; and then certainly we shall the more easily and joyfully sacrifice ourselves and all that we have in this second passive kind. Soldiers trained for the time of war, against the time of war, are the fit for war whensoever the same shall come. In the time of war also, by little skirmishes men are the better fleshed for the great and main battle. So is it, so it will be with men for the time of persecution. The more they skirmish with their affections, etc. and subdue the same, the more they labour in the active sacrificing themselves, as also the more patiently they can bear private wrongs and injuries, and other petty afflictions, the fit they shall be for the day of greater trial. He that cannot bear a light burden, how shall he bear an heavy? Herein also (to speak of one particular branch of the former active sacrificing of ourselves) let us consider how frank and forward we have been with our purses, both in our alms and giving to the poor, as also in any work requiring cost and charge for the maintenance of the Gospel For certainly he that in such causes is sparing of his purse, and pinching of his money, how shall he not but be much more sparing of his blood? He also that hath been cold, and not bold to speak for Christ, when occasion hath required that he should have spoken, how shall his heart fail and faint to lay down his life for Christ's sake?  
In all the sacrificing of ourselves before spoken, of active and passive, let us always remember to do all and to suffer all, only to God, and for God. Herein God will be alone, or none. We must not so sacrifice ourselves partly to God, and partly to some other: but all must be only to God, and for God. We must not be like to manservants of Sergeants at Law for the first year, whose Liveries are particoloured, black on the one side, tawny on the other, as though they served two masters: but our Livery must be all of one colour; because No man can serve two 
Mat. 6. 24.  masters etc. All sacrifices must be offered only to God. We must not be like unto them that are said to have feared 
2. Kin. 17. 33. 41.  the Lord and yet to have served their own gods and their own graved images; neither must we worship and swear by the Lord and by Malcham: but as in other things we 
Zeph. 1. 5.  must serve the Lord only; so must we in this sacrificing of 
Mat. 4. 10.  ourselves. He that but in part sacrificeth himself to the Lord, sacrificeth himself wholly to the devil. Let every man therefore give all that is without him and within him to the Lord: if he do not, he giveth nothing to the Lord, but (as I said) all to the devil. Ananias and Saphira 
Act. 5. 1. etc.  his wife are worthy remembrance herein: they sold a possession, and kept back a part of the price thereof, making show for all that of giving all to the poor, (oh that they that are niggardly in their sacrifice of alms before mentioned, did well consider hereof,) but because they gave not all, all men know the fearful judgement of God upon them both, upon Ananias as the principal offender, upon Sapphira as accessary to his offence, consenting and keeping counsel. That that is done to the poor, is done 
Pro. 19 17. Mat. 25 40. 45.  to the Lord. That that is withheld from the poor, is withheld from the Lord. If therefore this part-sacrificing of the price of their possession unto the Lord were so heinous a sin in Ananias and Sapphira, is there not the like danger for all other that so sacrifice unto the Lord? Did not the Lord threaten by Zephaniah to stretch out his hand against them that swear by the Lord and by Malcham? Let not this therefore seem a small matter. For indeed it is not so easy a matter as most men think it to be, to sacrifice ourselves to the Lord. As God hath given us all that we have, so he is worthy of all, he will have all, he must have all, or else nothing. And thus to sacrifice ourselves, as I have said, is more than even when the legal sacrifices were in request and force, the sacrificing of all bulls and rams and lambs, and all other creatures by the Law required. For even then, without this sacrificing of themselves, 
Psal. 50. 8. etc. Isay. 1. 11. M●ca. 6. 6.  all the other were nothing; yea rejected as odious, loathsome and detestable to the Lord. Finally, to conclude all this argument, let us never forget to join together all before said of the sacrificing of ourselves both actively and also passively. For, neither the active sacrificing of ourselves is enough without the passive, when we shall be called thereunto, and cannot lawfully avoid it; neither this without the former. Though I give my body (saith the Apostle) to be burned, and have not love, it profiteth nothing. Thus much of sacrificing ourselves both actively and also 
1. Cor. 13. 1●.  passively.   

CHAP. VIII.  
Of the two first adjuncts of the sacrifice of ourselves, living and holy.  
THe adjuncts of this sacrifice are three, 1. living; 2. holy; 3. acceptable. There is also a fourth, your reasonable service: but this being more than an adjunct, even a post argument (as I may speak) for confimation of the main exhortation, I do not therefore reckon it with the rest.  
Touching these three, the last is both an effect and also an end of the two first. An effect, because if the sacrifice be living and holy, it cannot but be acceptable. An end, because we must not offer ourselves a sacrifice living and holy to please men, to get credit to ourselves, or to make any other gain thereby for this life, but to be acceptable to God, to please God. As before the Apostle had set down the substance of our sacrifice to be our bodies, yea our whole selves, souls and bodies, as hath been showed; so now in the two first adjuncts here annexed he setteth down the quality. As before he had set down what we must offer; so now he setteth down what manner of sacrifice our said sacrifice must be, viz, living and holy and acceptable.  
The word living is to be taken by oppsiotion to the old 
Living. Exod. 29. 10. Levit. 1. 3. 1. Why the old sacrifices were slain, Rom. 5. 12. and 6. 23. 2. Rom. 56.  sacrifices of beasts; which though they were presented alive at the door of the Tabernacle, yet before they were to be sacrificed they were to be slain: and that first to note that we by our sins had all deserved death; for death entered by sin; and death is the wages of sin. Had not man sinned, he should never have died. Secondly, the old sacrifices were to be slain, typically to represent the death of Christ jesus, who died for the elect when they were ; and for sinners, that he might redeem them from all their 
Tit. 2. 14. 2. Cor. 5. 21.  iniquity, and be made the righteousness of God in him; and so all together might be sanctified and cleansed, and presented to himself a glorious Church, not having spot or wrinkle. 
Ephes. 5. 26. 27.  In opposition therefore to those sacrifices of the Law, the Apostle here will have this sacrifice of ourselves to be living. We must then here dream of sacrificing ourselves by killing ourselves, as the Papists do ma●ly whip and scourge themselves like to the Priests of Baal before spoken of: for this is devilish, and (as I before said) this is to offer ourselves to the devil and to do his service, who 
joh. 8. 44.  was a murderer from the beginning. God hath forbidden every man the murdering of himself, as well as the murdering of another: yea, though a man have done any thing worthy of death by the magistrate, yet to put him to death for the same, must be the work of the magistrate, not of himself that so hath deserved death, neither of any other that hath not authority so to do. Yea, though the magistrate himself have committed any such heinous sin as whereby he hath deserved death, yet he must not be put to death by himself, but by some other superior magistrate. If himself that hath committed such a sin be the supreme magistrate, no other man must put him to death for the same, but he must be left to God the judge 
judges. 18. 29.  of all the world. We must indeed (as before I said of the second kind of the passive sacrificing ourselves) submit ourselves to death for Christ's sake & for his truth's sake; not only for the whole, but also for any part thereof, if we cannot lawfully avoid it without denial or betraying of it, but otherwise we must not by any means take away our own lives. David by the law, for his adult●rie with Bathsheba and murder of Vr●as, had doubly deserved death, yet he put not himself to death, neither had any other power so to do. Yea, to say more, I make no question but that a man having by some capital sin deserved to die, may for all that defend himself against any private man, though never so near in kindred to a man murdered by another, and not willingly suffer himself to be slain by such a private person, without authority attempting the revenge of the person murdered, or otherwise so iviured, that by the said doer of the injury, death had been deserved. Might not Amnon have defended himself against the violence of Absolom, if he had been ware thereof, though he had deserved to die for the rape and incest he had committed against Tamar his own sister by the father, and sister of Absolom by father and mother.  
This life here spoken of, is not our natural life only, though touching it we live in God, move, and have our being; 
Act 17. 28.  but especially a supernatural life here begun, and in the world to come to be perfected, and therefore called everlasting life, and in a singular manner the life of God. It is the 
joh. 10. 28 Ephes. 4. 18.  life of grace, often times indeed here begun and continued with much heaviness and with tears (as the Prophet speaketh 
Pal. 126. 5. 6.  of the people in captivity,) but ending with joy, as the sheaves by the husbandman are gathered with gladness, though the seed cost never so dear, and were therefore grievous to the sour: yea, in the mean time also all their present afflictions of this life are accompanied with joy unspeakable and glorious; because after this life ended, 
1. Pet. 1. 6. 8.  and all the miseries thereof ceased, than the former life of grace shall be crowned with the life of glory.  
This life also is the life of Christ himself even in us, because it cometh from Christ, who is therefore called the Prince of life, and that especially in a double respect; first, 
Acts the 3. 15. How Christ is the Prince of life.  because by his death he hath purchased eternal life for us▪ secondly, because he being our head, and we his members; as from the natural head the whole natural body and every member thereof receiveth life; so from Christ jesus, his whole mystical body the Church and every member thereof, even here receiveth all spiritual life. 
Gal. 2. 19 20.  Therefore the Apostle saith, I through the law am dead unto the law, that I might live to God. I am crucified with Christ. Nevertheless I live, yet not I▪ but Christ liveth in me: and the life which I now live, I live by the faith of the Son of God. But how do we live by the faith of the Son of 
How we live by the faith of the Son of God.  God? Because as God is the author of it, and Christ the purchaser, the subject and the conduit of it, so faith is our hand whereby both we are incorporated into Christ, and he is made our head, and we joined unto him as to our head; and also whereby we turn the cock of this conduit, and so draw the water of life, and life itself from 
joh▪ 4. 14. and 7 38. Act. 16. 14.  him: our hearts being before by God himself opened (as the heart of Lydia was) and so made capable both of that water of life, and also of the life itself.  
This life here being the life of grace, is the assurance of the life of glory: and after all our afflictions and combats here well ended, and the faith well kept, shall at the last be 
2. Tim. 4. 7. 8. ●ames. ●. 12. 1. Pet. 5. 4.  crowned by the righteous judge himself with the crown of righteousness, the crown of life, the crown of glory, which shall not fade.  
To speak yet a little more of this adjunct of our sacrifice, 
The adjunct living includeth in it allaeriti● and constancy.  living, it includeth in it two other qualities of our sacrifice: first, alacrity or cheerfulness: secondly, constancy. The former is by some noted upon the word present, before spoken of: but all presenting of gifts being not always cheerful, but sometime unwilling, and for fear of some displeasure by not presenting, I suppose it rather to be more aptly and naturally signified by this word living. For every man in his right mind, willingly liveth, and desireth to live. Satan had learned this, and could therefore say, Skin for skin, and all that a man hath 
job. 2. 4.  will he give for his life. The word also living, is all one with lively or cheerful. For if a man do any thing dully, or grudgingly and lazily, as though he cared not whether he did it or no, do we not say, that such a one hath no life in him? and that he doth that which he doth, as though he were at lest asleep. If one go nimbly about his work, do we not say, that such a one hath life in him? Hence are those often petitions of the Prophet, Quicken me according 
Psal. 119. 25. ver. 37. v. 88 and 149. 156.  to thy word Quicken me in thy way. Quicken me after thy loving kindness: and, Quicken me according to thy judgements. So also when the Lord by the Prophet saith, I dwell with him that is of a contrite spirit, to revive the spirit of the 
Isay. 57 15.  humble. In all these places the words to quicken and revive being both one, do signify to make alive. Now neither doth the one or the other Prophet speak of the first life of grace from the sins wherein men are dead before regeneration, but of the quickening grace, whereby men are made more and more nimble, cheerful and lively in the works of grace. For the Psalmist was before partaker of the first work of grace: and the Prophet Isaiah speaking of the humble, must needs be understood to speak of such as had before received the life of God, whereof humility is a special and a great measure. As there are the reliks of all other sins in the best of God's children, so are there of that sluggishness, against which Solomon in 
Pro. 6. 6. 1. ●. 4. &. 15. 19 &. 18. 9 & 24 30. etc.  the Proverbs giveth so many precepts, and in respect whereof the most lively that are in goodness have need to be roused up, and to be provoked to be more lively, and also daily to pray in that behalf. In these days especially is this most necessary, wherein the greatest part of men are altogether dead in their trespasses and sins, and 
Eph. 1. &. 4. 18  utterly void and alienated from the life of God, through the ignorance that is in them, because of the blindness (yet) of their hearts; and the best in a manner not only of the common people, but also of the Ministers of the word, and of all other sorts and states of men, like to the Angel of the 
Reu. 3. 1.  Church of Sardi, have a name to be alive, and yet are dead, not stark dead as the former, but sick, and very sick unto death, needing admonition to awake, and to strengthen the things that remain, and are (otherwise) ready to die. As therefore this attribute is here set before the next, of being holy; so it must go before it. No man can be an holy sacrifice, except he be first a living sacrifice. Thus much of alacrity or cheerfulness, intimated by the word living.  
Touching constancy, that also is commended by the 
Mat. 16. 16. chapt. 26. 63. joh. 6. 67. 2. Cor. 6. 16.  same word. For as when God is called the living God, by the Apostles and by the high Priest, the meaning is, that he liveth for ever, and is immutable and unchangeable: and as the Spirit of God which Christ promiseth to all that shall come unto him and believe in him, is called by the name of rivers of living water, that is, such as should 
joh. 7. 38.  never be dried up; as also before that to the woman of Samaria 
joh. 4. 10.  by the name of living water, and is more plainly interpreted to be such, that whosoever should drink thereof 
ver. 14.  should never thirst again, but that that water so given by our Saviour shouldbe a well of water in her springing up to eternal life. So here a living sacrifice, signifieth such a sacrifice, as once having life should never die. Christ indeed our life, once died, but now he liveth for evermore. As therefore 
Reu. 1. 18.  Christ now liveth, and neither shall nor can die again; so whosoever hath truly given himself a sacrifice to God, so being a member of Christ, he must be and cannot but be a living sacrifice for ever. If any that seem to be living do die, he never indeed was alive, but seemed only so to be. He that is once truly a living sacrifice, so will be to the end. He can no more lose this his spiritual life, than God himself or Christ jesus can die: because that his life is the life of God and of Christ jesus. O unspeakable comfort!  
This life of our sacrifice, must not be concealed for fear of any danger whatsoever; yea, it cannot be concealed: where it is, it will show itself by the effects and works thereof. As our natural life will show itself wheresoever it is, so will this our spiritual life. I believed, therefore I spoke. It can no more be hidden then fire. As fire will 
Psal. 116. 10. 2. Cor. 4. 13.  break forth wheresoever it is, so will this life: yea, fire may be quenched, but this life cannot be extinguished. Though jeremiah in respect of many discouragements, such as the faithful Ministers of the Gospel in these days every where, especially in their own country meet with, 
Mark. 6. 4. joh. 4. 44.  not only at the hands of enemies, but also at the hands of such as bear a fair face unto the Gospel: though jeremiah (I say) by such discouragements had determined to have suspended himself from his ministry, and not to 
jer. 20. 9  have spoken any more in the name of the Lord, yet the word of the Lord was in his heart as burning fire shut up in his bones, and he was weary of forbearing, and could no longer stay. They that have this life of God in them, have also the same word whereby that life was wrought (as afterward we shall hear,) and therefore this life cannot be hidden, but it will break forth and show itself.  
That of the Apostle, our life is hid with Christ in God, is 
Colo. 3. 3. How our life is said to be hid with Christ in God.  to be understood in a double respect: first, of the life to come, and of the perfection of this life in the world to come: secondly, in respect of the world and of all dead in their trespasses and sins, that have no eyes to see this life, or any work thereof in them that have it. Sometimes also they that are thus living, do not themselves feel this life in themselves, but fear they have it not, as being for a time in a spiritual swoon, and oppressed either with their sins, or with many afflictions: yea, sometimes their eyes are so dazzled with the great prosperity of the wicked, that they think their state better than their own, as thinking all to be in vain that they have done in cleansing 
Psal. 73. Chap. 33.  their heart, and washing their hands in innocence. But hereof enough is written in the Dignity of God's children. By these things hitherto spoken, it is manifest, that whosoever showeth not this life, hath it not at all in him. Let no man therefore deceive himself touching this life, but seriously examine himself by the effects of this life, whether he have it or no. But this shall be more evident by the adjunct holy in the next place; because without that holiness there is no spiritual li●e.  
To add one word more concerning the former constancy and perpetuity of this life, all that trust in the Lord 
Psal. ●25. 1.  are like unto mount Ston that standeth fast for ever, and shall never be moved. And our faith whereby we live, is therefore 
1. Pet. 1. 7.  said to be more precious than gold, because gold, though tried in the fire, perisheth. Doth not the Apostle thereby manifestly show 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 living, here given to this our sacrifice, is to be applied to all before said of our active and passive sacrificing of ourselves, we must do all, we must suffer all with all alacrity and cheerfulness, as also with all constancy and steadfastness. That which is said of a liberal person, that the Lord loveth a cheerful giver, 
2. Cor. 9 7.  is to be understood of the active and passive sacrificing of ourselves. If we must be cheerful in giving unto men, must we not much more be cheerful in sacrificing ourselves to God, that in many respects hath right unto ourselves, and to all that we have? All the active sacrificing of our bodies, and of every member of them; as also of our souls and of every power and faculty of them, must be cheerful. So must likewise be all our passive sacrificing of ourselves. The more honourable also it is to suffer for Christ's sake, the more willing and cheerful should we be to part from all, yea to lay down our lives for his sake. And indeed whosoever hath truly believed that Christ hath so willingly and cheerfully suffered those direful torments for us that he did, he cannot but be willing and cheerful also to suffer any thing for him. Oh that this life were in every one that pretendeth to sacrifice himself too God. In things that concern ourselves for this life, how lively, how nimble are we? but alas in sacrificing ourselves to God, in doing or suffering any thing for God, how drowsy, how dead, how leaden heeled and handed are we?  
The same may be said of constancy in sacrificing ourselves both actively and passively. 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 grievous unto us. Though we should be first reviled touching our good names, then spoiled of all our good, then laid up in prison, and there kept with great hardness for many years; then brought out to execution, and to have our flesh torn from our backs by piecemeal, as some have had; or be burnt by little and little, as William Gardiner Merchant was beyond the seas; yet none of all these aught to make any of us to shrink.  
One thing more let me yet add touching this adjunct living, namely, that the more our natural 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 themselves, and the ceasing of the grinders, and by the darkness of our windows, (all which I feel in myself,) the more we labour to cherish and to increase this our spiritual and heavenly life in us, 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 Angel of the Church of Thiatyra, having our last works more than our first. This shall suffice to have spoken of this first adjunct of our sacrifice, namely, living.  
The second adjunct is holy. This is necessary to be joined 
The second adjunct of our sacrifice holy.  to the former: first, to teach us to distinguish the former from natural living: and secondly, to teach us our sacrifice to be living in holiness: yea, without this holiness' men have no life of God, no spiritual life in them, but are altogether dead, as before I said, not able to stir hand or foot towards heaven; as spiritually dead, as Lazarus 
joh. 11. 39  was naturally dead in the grave, and had been dead four days, till Christ crying aloud unto him, said, Lazarus, come forth; and by that means raised him from death unto life: and so by raising other from death to life, and by daily raising up other from the death of sin to this life 
Rom. 1. 4.  of holiness, mightily declaring himself to be the Son of God: for so with reverend regard notwithstanding of the different judgement of my betters, I understand that place to 
Mat. 17. 9 & 27 64. & 28. 7. Mark. 6. 9 joh. 2. 22. Ephes. 1. 20. joh. 20. 9 Acts. 3. 15. chapt. 4. 10. chapt. 10. 41. cham. 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 Romans. For it seemeth to me, that it cannot well be understood of the resurrection of himself from the dead; because in the Greek there is no preposition signifying from, as is in those places that speak of Christ's own resurrection from the dead, of which I have noted some before in the margin, and many more might have noted. Neither do I think it very easy for any man to name any place wherein Christ's own resurrection is mentioned without some preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or to name any where that the genitive case of the dead, there used by the Apostle, doth signify from the dead.  
But to return from whence I have a little digressed for the interpretation of that place to the Romans, that we may be thusholy, as here the Apostle speaketh, we must first of all purge ourselves from all filthiness of the flesh and of the spirit, and then deck ourselves with the contrary virtues of sanctification. For filthiness and holiness cannot any more agree in one subject, then light and darkness: and both those branches of our holiness 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. Levit. 1. 10. & 22. 19 20. 21.  new: by denying ungodliness and worldly lusts, and living soberly and godly, etc. by abstaining from all fleshly lusts which fight against our souls, and having our conversation honest etc. by dying unto sin and living unto God, and to righteousness: by being made free from sin, and servants unto righteousness: by eschewing evil, and doing good: and by other the like.  
Now, as the Passe-ouer was to be without blemish especially, as the legal sacrifices ought so to have been, yea also without any other deformity or maim: so the Apostle here requireth this our sacrifice to be holy, and without any spiritual blemish or deformity. If the sacrifices of sheep and lambs in those days must be without blemish, must not the sacrifice of ourselves much more be such? Yea, this is also necessary, in respect that ourselves must not only be the sacrifices, but also the Priests to offer this sacrifice. For as the Lord would have all the sacrifices to be without blemish, so also he would not have any of the seed of Aaron that had any blemish, to approach to offer 
Levi. 21. 18. 19 20.  the bread of his God, that had any deformity or defect, as before I have showed. This holiness is always here unperfect; 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 unperfect, yet it proceedeth from another work before in us (but not of us) that is perfect, namely, from our justification, and full discharge from the guiltiness of all our sins whatsoever in the presence of God: in respect of which our justification, we may well cast away all fear. For, who shall lay any thing to the charge 
Rom. 8. 33.  of Gods elect? It is God that justifieth. Ambrose upon this place saith, Adhoc peccatis Dei abluimur, etc. For this cause by the gift of God are we washed from our sins, that from henceforth living an holy life, we might provoke the love of God towards us, not frustrating the works of his grace in us. To provoke the love of God, may seem somewhat harshly spoken; but the meaning thereof and of other the like speeches in this and in other Fathers, is only to signify the assuring of our souls more and more of God's love towards us. For, that he meaneth not any meriting of his love, appeareth both by the word of his gift before, and also by his words following, that do ascribe every good work in us wholly to his grace: than 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 salvation▪ grace and works are opposed one to another.  
This attribute holy▪ is as large as the former living, and it is to be applied to our whole sacrifice before mentioned, to our bodies and to every member of them, to our souls and to every power and faculty of them. This word holiness joined with righteousness, is distinguished from righteousness, and signifieth godliness and religion, even all 
Luk. 1. 75.  duties of the first Table; as righteousness so joined with holiness, and distinguished from it, doth signify all duties of the second Table to be performed to our neighbour: and so they seem to be the same with godliness and honesty. But the one and the other being used alone, doth signify 
1. Tim. 2. 2.  both: and so the word holy in this place is to be taken for both: for the observation 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 unto us, so also it is to be applied to all the particular sacrifices in that general 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 conversation aright, will I show the salvation of God. The joining of these two together, the offering of praise, and the right ordering of our conversation, showeth 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 bless thee, he showeth that the Lord respecteth only the praises that are given him by his Saints, that is, by them that are holy. The same he teacheth afterward, saying, Let thy Saints be joyful in glory, let them sing 
Psal. 149. 5.  aloud upon their beds. As it is to be applied to our praises of God, so it is to our prayers and supplications unto God. For, the sacrifice of the wicked is an abomination to the 
Pro. 15. 8. &. 21. 27. james. 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. jam. 5 13.  Lord, but the prayer of the upright is his delight. Neither is it said, that the prayer that is fervent availeth much, but that the prayer of the righteous that is fervent availeth 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 manner) before they exhort to prayer: thereby teaching that prayers are of no account without the performance of other duties, without holiness.  
The same is to be said of our alms: for howsoever our alms may relieve and refresh the receivers; yea also keep them from some great extremities either against other, or against themselves, before being in great distress (alas that men's hearts should be so stupefied and hardened that the consideration hereof should not move them being of ability the more to open their hands to them that are in necessity,) yea, howsoever they may provoke such receivers 
2. Cor. 9 11. 12.  to great thanks unto God (sometimes to more for a little, then ever the giver gave for all that he hath) yet for all that, if we give all our goods unto the poor, & have not love, (a branch of this holiness) it will profit us nothing. The 
1. Cor. 13. 3.  same is to be said of our passive sacrificing of ourselves, because if without the same love we give our bodies to be burned, it availeth us as little.  
To provoke us to be thus holy, let us consider of these reasons.  
First, that we are commanded so to be holy, by the example 
Reasons to provoke to holiness.  of God himself: yea, to be holy in all manner of conversation, towards all, in all things, in all places, at all 
Levit. 15. 44. 19 2. &. 20. 7. 1. Pet. 1. 15. 16.  times.  
Secondly, this holiness is the end of our election. For, God hath chosen us to be holy and without blame before him. 
Ephes. 1. 4.   
Thirdly, it is the end of our redemption by Christ, Who gave himself for us, that he might redeem us from all iniquity, 
Tit. 2. 14.  and purge us, etc.  
Fourthly, it is the end of our regeneration. For, Of his own will beg at he us with the word of truth, that we should be 
james. 1. 18.  as the first fruits of his creatures. As the first fruits therefore were dedicated unto God, and were holy, so must all they be that sacrifice themselves unto God. Therefore it is said, Israel was holiness unto the Lord, and the first fruits of 
jer. 2▪ 3.  his increase. Yea, so holy were all things ceremonially only dedicated unto the Lord, that Belshazzars' drinking 
Dan. 5. 3. etc.  and glowsing in the cups of the Lord, taken out of the Temple of the Lord, etc. it cost him both his life and his kingdom the very next night.  
Fiftly, it is the end of our calling: God hath not called us 
1. Thes. 4. 7.  to uncleanness, but unto holiness.  
Sixtly, all such as have partaked of the mercies of God before spoken of, among other were incorporated into Christ jesus, and made his members. As therefore Christ 
Mark. 1. 14. Luk. 4. 34.  is the holy one of God, so acknowledged by the devils themselves; so such must be all his members.  
Seventhly, all that attend upon 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 themselves unto them, as they may no ways be offensive. Therefore joseph sent for out of prison before 
Gen. 41. 14.  Pharaoh, shaved himself, and changed his raiment, and so came unto Pharaoh. And when Ester presented herself 
Ester. 5. 1.  unto Ahashuerosh, she first put on her royal apparel. Is not the same intimated unto us by that that is said of the King's daughter being first said to be all glorious within, and to have 
Psal. 45. 13. 14.  her clothing wrought with gold, before she be said to be brought before the King in raiment of needlework, etc. Certainly this is the fit for this our present purpose, because all such to whom and of whom the Apostle here speaketh, are also members of the said King's daughter, of the Church of God, of the which in the Articles of our faith we confess this to be a special prerogative that she is holy. According hereunto David said, I will wash my hands in 
Psal. 26. 6.  innocence, so will I compass thy altar, O Lord.  
Eightly and lastly, (not to be too tedious in multiplying of reasons,) we are all now (as before hath been said) Priests unto God. What a shame therefore is it, that any of us should present ourselves unto God without holiness? Doth not the Prophet pray, Let thy Priests be clothed with 
Psal. 132. 9 1. Sam 2. 17.  righteousness? As in the time of the Law, for the sin 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 aloof from the Gospel, not regarding 
1. Tim. 6. 1.  it, but despising it and the profession of it: so the life of many professors of the Gospel, who are all Priests unto God, is so scandalous, that it causeth the very name of God and his doctrine to be blasphemed▪ Neither are we only 
1. Pet 2. 9  Priests, but also Kings unto God, and a royal priesthood, or 
Exod. 19 6.  a kingdom of Priests. If King's attendants must be apparelled 
Apoca. 1 6. chap. 5. 10.  fit to attend upon kings, must not Kings much more have their royal garments and princely ornaments? What better ornament than this holiness? What better chains 
Pro 1. 9 chap. 4. 9  for the neck? what more glorious crown for the head of Princes than this holiness? Therefore in the former place of Exodus, the Lord saith not, Ye shall be unto me a kingdom of Priests, but he also addeth, and a holy nation. And without this garment, Christians do disgrace their royal dignity: yea, they also prejudice the glory of God himself. In which respect our Saviour exhorteth us to let our light 
Mat. 5. 16.  so shine before men, that they seeing our good works (that is, the holiness of our conversation) may glorify our Father which is in heaven. Hath not Peter also the very like exhortation 
1. Pet. 2. 11. 12.  confirmed from the same end?  
The use of all this is, first to reprove all them that will 
The use of that before said of our being holy.  have the names of Christians, and are ready to defy all them and to spit in their faces that shall deny them to be Christians, & yet live most profanely, lewdly, loosely, & dissolutely; yea, in all gross iniquity, swearing blaspheming, contemning the word and Sacraments, seldom coming unto them, not regarding the Lords days, or any exercise of religion, especially if they be but half a furlong from the place, or it blow, or rain, or snow: yea also quarrelling, drinking so long till they cannot stand, neither speak a wise word: being likewise extremely covetous, partly in gathering wealth, without any satiety, like to the horseleeches two daughters; yea though they have no charge, 
Pro. 30. 15. Eccles. 4. 8.  neither know who shall enjoy that which they gather: partly in sparing, and neither giving nor lending, where great need requireth; but to such as ask the one or the other, complaining always of their own wants, and saying, they must borrow. How contrary 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 think it enough to answer, that they say their prayers every day, though wretched men they understand not a word of their prayers, neither do any thing according to their prayers; never hallowing the name of God; shutting their ears and hearts against God's kingdom: never regarding to do the will of God upon earth; abusing of their daily bread and drink: not forgiving such as trespass against them; not shunning any tentations, but rushing into the thickest of them.  
Secondly, for our instruction, let us when we draw near unto God, remember this holiness; according to the commandment 
Exod. 3. 5. Iosu. 5. 15.  of God given both to Moses, and also to joshua, for the putting off of their shoes, because the ground was holy: according to the example of jakob, who going to Bethel at the commandment 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 commandment of God to Moses for sanctifying the people one day and the next, and for their washing their clothes before the Lords giving his Law in their audience: 
Exod. 19 10. 11.  according to the practice of David before mentioned, who washed his hands in innocence, and so compassed the Lords altar. And to comprehend many things in a few words, according to salomon's counsel for looking to both 
Eccles. 4. 17. or 5. 1.  our feet at our entrance into the house of God: to the charge of our Saviour for being first reconciled to our brother before 
Mat. 5. 23. 1. Tim. 2. 8. jam. 1. 21. 1. Pet. 2. 1. 2.  we offer our gift: of Paul to Timothy, for men's lifting up pure hands without wrath etc. in prayer: of james also and Peter for casting away all filthiness etc. before the hearing of the word. And touching the hearing of the word in such manner, is there not great reason thereof, sith Christ 
2. Cor. 13. 3. 1. Cor. 3. 9  himself speaketh in his Ministers, and God himself worketh also with them; worketh (I say) not laboureth. For to speak properly, God cannot be said to labour, because he doth whatsoever he will▪ without any labour, only by 
Psal. 33. 6. 9  speaking his word. The same is to be said of the Supper of the Lord, that is of praying and hearing the word: and therefore the Apostle willeth a man to prove himself, and so to eat and to drink. The word and Sacrament also 
1. Cor. 11. 28.  being so precious as they are, who can be too careful in purging themselves before the receiving of them? Who is so foolish as to put precious liquour into a fusty vessel? Neither must this cleansing of ourselves be for the present only, afterward returning with the dog to the vomit, 
2. Pet. 2. 22.  and with the swine unto the mire; but we must so keep ourselves: and the oftener we hear the word and receive the Sacrament, the more holy every day must we be.  
All this our holiness must be in humility: without humility, there is no holiness. 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 giveth grace to the humble. The Lord filleth the hungry with good things, and the rich (in their own conceit) he sendeth empty away, even 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 over-weened and puffed up with a conceit of their own knowledge, that they think no man can teach them any thing that they know not already: yea some are like to those the Prophet said, did strive 
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 control the same, as thinking themselves could speak better, then in humility and meekness of mind to learn any thing.  
As the former life is of God, so is this holiness. Christ 
joh. 17. 17.  prayed the Father to work it through his truth: and Paul 
1. Thes. 5. 23.  prayed the God of peace to sanctify the Thessalonians throughout, or wholly.  
Thus also to be holy is a work of Faith as well as to be living. For, our hearts are purified (or sanctified) by faith. 
Act. 15. 9   
As the life also of our sacrifice before spoken of, noteth alacrity and constancy; so whatsoever in this holiness we do to God or to men, we must do the same without grudging or murmuring: yea, as God giveth to all men liberally, and 
Phil. 2. 14. jam. 1. 5.  upbraideth no man; so and much more ought all men to be cheerful in all duty to him. As whom God loveth, he loveth them to the end: so let him that is holy, be holy still. 
joh. 13. 1. Reu. 22. 11.  This holiness is of great price, far excelling all the robes of all Monarches, yea more precious than all the vestments of Aaron with their appurtenances. It is the garment of all the blessed Angels in heaven: of Christ jesus and of God himself: freely given unto us for Christ jesus sake. Who therefore would not wear it for the giver's sake. If one have something given him by some special friend, he will say, that he will be known by it as long as it will last: how much more ought every man to say, he will always be known by this garment, that is always new, and will never be old, or the worse for wearing? Thus much for this adjunct holy.   

CHAP. IX.  
Of the third adjunct of our sacrifice, wellpleasing: and of the time when we must thus sacrifice ourselves: as also showing that no freewill can be gathered by this or any other the like exhortation.  
THe third adjunct of this our sacrifice is acceptable, amplified by the subject to whom it is acceptable, viz. to God. As here holy and acceptable are joined together; so the Apostle exhorting that prayers, etc. should be 
1 Tim. 2. 3. &. 5. 4.  made for all men, especially for Kings, as also exhorting to honour widows indeed, etc. 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 original are altered: for holy, the Apostle saying good; and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but the sense and meaning is all one. Now the word here used being a compound of two words, one signifying well, the other pleasing; the word signifieth well pleasing. This third adjunct well pleasing, is an effect of the two former. For whatsoever sacrifice is living and holy, the same is also well pleasing. The sacrifices indeed of the Law being themselves dead, were yet holy and well pleasing to God, not of themselves, but as they had respect and relation to Christ, of whom they were types. And we being both living and holy, are wellpleasing, because our said life & holiness are from God, & do make us to resemble God, as also from and in Christ 
Mat. 3. 17.  jesus, in whom God resteth, and is well pleased, not only with his own person, but also with all that are in him, and his members, having communion with him.  
This word is used again in the next verse, to persuade these Romans to be transformed, by the renewing of their 
Rom. 14. 18.  mind, that so they might approve the acceptable or well pleasing will of God. It is also used in matters of indifferency: He that in these things serveth Christ, is acceptable to God (or well pleasing to God) and approved of men. Where it is worthy observation, that to forbear things indifferent, for the weakness of other, is to serve Christ, and to please God. What the contrary is, I leave to the judgement 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 used; but it were more labour than profit to set down the words of every place.  
This adjunct well pleasing, must not be taken alone, but with the amplification thereof from the subject to whom it is well pleasing, viz. to God himself. To be well pleasing to other, may be a discómendation as well as a commendation. It must therefore necessarily be joined with the former. And thus to be well pleasing to God, is more 
Gal. 1. 10.  than to be well pleasing to all men in the world. And therefore sometime to be pleasing to men, is opposed to the serving of Christ: and we are forbidden to be servants 
1. Cor 7. 23.  to men. It is notwithstanding lawful, and more than lawful to be pleasing to men in the Lord, as children to their 
Rom. 13. 1. 1. Pet. 2. 13.  parents, and servants to their masters, especially subjects to their Princes, as whom the Lord hath set over both parents and masters; yet so, that we still remember them to be God's subjects, and God to be their Sovereign, as well as they Sovereign's of other: and that therefore we join these two together, Fear God, honour the King: and so 
1. Pet. 2. 17. Mat. 21. 21.  render to Caesar the things that are Caesar's, that we forget to give unto 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 always we be ready to submit ourselves to suffer, where we cannot submit ourselves to do.  
To speak yet a little more of this third adjunct with 
Reasons of the former adjunct.  the subject thereof; so well pleasing to God is this living & holy sacrifice, that whosoever toucheth any of them (to do them any hurt) toucheth the apple of Gods own eye. 
Zach. 2. 8.   
Excellently also doth the Lord set forth how well they please him, by comparing his love towards them to the love of a woman towards her young child, showing, that 
Isay. 49. 15. etc.  though a woman should forget such a child, yea such a son, as not to have compassion on him, (as some such 
2. Kin. 6. 29.  mothers there have been, and too many are by whoredom bringing forth children, as often as they may have mates to partake with them in such wickedness, and never performing any duty to such children) showing (I say) that though a woman should so forget such a son, as to have no compassion on him, yet he will not forget his, (viz. that have this mark holiness in their hearts and foreheads) 
Isay. 49. 16.  because he hath graved them upon the palm of his hands, etc.  
Is it not likewise a great testimony of their well pleasing to God, that God commandeth them to ask what 
Mat. 7. 7.  they will of him, not only for themselves, but also for other, 
jam. 5. 16.  assuring them they shall have it? What can a man have more of a Prince, then to ask and have for himself and for his friend, as Ester had of Ahashuerus? yea, even against 
Ester. 5. 3.  him that before was of all other the greatest favourite of Ahashuerus. Yea, God acknowledgeth himself so overcome by the prayers of his Saints, that is, of such as are holy and well pleasing unto 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 Almighty, yet he is in some sort overcome by the prayers of his children, and cannot do that that they for whom they pray had deserved. Yea, so well pleasing are the Lords holies unto him, that sometimes he granteth their requests for the most wicked that have been or are: as of 
Exod. 8. 8. 31. & 9 33.  Moses and Aaron for Pharaoh: of the man of God that came from juda to Bethel to threaten the ruin of the Altar there, praying for the healing of wicked jeroboams' 
1. Kin. 13. 6.  hand. It were infinite to tell what mighty things have been done by the prayers of some of the Lords holies for themselves and for other good and bad: how the Sun stood 
josua. 10. 12. 2. Kin. 1. 20. etc. Isay. 38. 1. etc. 1 Kin. 17. 17. &. 2. Kin. 4. 20. etc. Act 12. 7. chapt. 16. 25.  in the firmament: how Hezekiah sick unto death, and by the Lord told that he should die, yet by his prayer recovered health: how the dead have been restored to life: how prisons have been opened, and prisonerrs extraordinarily set at liberty: yea how the foundation of the prisons hath been shaken, all doors 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 unto him, that not only for one of them whole families of the wicked have been the more blessed, as Potiphars' house for joseph; 
Gen. 39 3.  but that also for some few of them, many millions have fared the better whiles they have been with him. The whole world was not drowned whiles Noah was among them, and till the Lord had put him and his small company into 
Gen. 7. 10.  the Ark. No fire and brimstone came upon Sodom and 
Gen. 19 23.  Gomorrha, till the Lord had violently (as it were) taken Lot and his wife, and two daughters, out of Sodom.  
The like may be said of many judgements of God inflicted upon many wicked ones, for their indignities against some of these the Lords holies, well pleasing the Lord. The Lord sent fire from heaven to devour the two 
2. Kin. 1. 10.  Captains and their fifties, whom Ahaziah sent to fetch Eliah, for their rude and rough carriage to the Prophet. So dangerous it is for men to be employed by Kings in wicked businesses. Did not the Lord send two she Bears out 
2. Kin. 2. 24.  of the wood, that tore in sunder 42 silly and wanton boys for mocking Elisha? What a slaughter and havoc also did one Angel of the Lord make in the camp of the Assyrians, for the bragging and reproachful speeches of Sanaherib 
Isay. 37. 36. etc.  against the Lord's virgin the daughter of Zion, & c? Yea, how was the said Sanaherib slain by two of his own sons, when he thought himself most safe, worshipping Nisroch his god? How also did the Angel of the Lord smite and consume with a foul and fearful death Herod 
Act. 12. 23.  that had killed with the sword james the brother of john, and had also clapped up Peter into prison? I might here also remember the great judgements of God against the Egyptians in Egypt, and the utter overthrow of their King and themselves, desperately pursuing the Israelites in the red sea, and that for all their hard dealing with the Israelites the Lord's holies, whiles they had them in their power. So also the great and manifold judgements of God against juda and jerusalem for their abusing of the Prophets, and 
2. Chron. 36. 15 16.  contempt of that word whereby the Lord endevouted (as it were) to have made them also well pleasing unto him. But what need I remember such ancient matters? Later times do afford us many examples of Gods heavy hand against many persecuting Papists in other countries and in our own of the Lords holy professors of the Gospel, and such as desired well to please him. The year also 88 and the powder treason do plentifully show the truth of the premises. For what moved the Lord to show us such grace? his own goodness: but yet for his holies sake amongst us labouring well to please him. And is it not hereby most apparent, how well pleasing such are unto him?  
With the former judgements of God against the wicked maligning the godly, must always be remembered his great favours to them that are his holies. For in God's judgements against the wicked, there is such mercy towards his holy ones, as whereby he doth abundantly testify how well pleased he is with his said holy ones.  
Moreover, what meaneth that that is said by Balaam the sorcerer, yet by the special instinct of the holy Ghost, He hath not beheld iniquity in jacob, neither hath he seen 
Numb. 23. 21.  perverseness in Israel? Doubtless the meaning is not, as some (not well advised, nor judicious in the Scripture) have thought and taught, that the Lord seethe no evil, neither can see in his children. For (as before hath been showed) there is no man in this life that sinneth not. Is the Lord blind, who seethe all things, that he should not see that? And is not that, I know thy works, as well to be understood 
Reu. ●. 1. etc.  of evil▪ as well as of good works? And doth not the Lord reprove the best Churches as well for their evils, as commend them for their goodness? Do not the children of God see the faults one of another, as well as their virtues? Do men see more than God? Doth not the Lord sometime chastise his children for their sins, as David for his adultery and numbering the people; and Hezekiah for entertaining so honourably the Ambassadors of Merodach Baladan, etc. What? doth the Lord herein as the blind man shooteth at the crow? The meaning therefore of the former place in Numbers▪ is only this, that they that are the Lords holies, are in so great grace and favour with him, and so well pleasing unto him, that though they have their faults, yet he taketh no notice of them, but as a most indulgent father passeth by them as if he saw them not at all. How pregnant an evidence therefore is this of their well pleasing God, that give themselves a living and holy sacrifice unto God?  
Now although I have hitherto spoken of this adjunct well pleasing, as amplified by the subject to whom the same is well pleasing viz to God; yet there is no absurdity to refer the same to the whole exhortation, & to every branch thereof. For we must sacrifice ourselves only to God, because to him only all sacrifices are due. We must live only to him, touching both our natural, and also our spituall life; because of him only we have received both, and do wholly hold both the one and the other. And touching our natural life, all our actions thereof, even our eating 
1. Cor. 10. 31.  and drinking, our walking and talking, our sleeping, etc. and whatsoever we do, all must be done to the glory of God: yea, our not eating, and our not drinking, ●hat is, our fasting must be to bring our bodies into the better subjection 
1. Cor. 9 27.  unto him. The same must be said of all the actions of our spiritual life, of our hearing, reading, meditation▪ preaching, or talking of the word, of our receiving 
Col. 3. 17.  or delivering the Sacraments, of our praying, singing, admonishing or instructing one another, etc. all must be done unto God. Our holiness therefore, both inward and outward, in all places, at all times, as well secretly as openly, must be only to God, as it is wholly from God. Thus the whole sacrifice of ourselves shall be pleasing & well pleasing to God.  
We are here further to consider that these words well pleasing to God, are not added as a several adjunct of our sacrifice, but also as a reason to move us to present ourselves a living and an holy sacrifice unto him. For we ought to do any thing whereby well to please him. Children ought 
Col. 3. 20.  to do any thing whereby to please their parents: so ought servants to please their masters. So especially all good subjects to please their Princes in all things that possibly they 
2. Sam 23 16. 17▪  may, even to the danger of life itself, as those three Worthies of David did, that adventured their lives to fetch water for David from the well of Bethlehem. And this subjects ought to do, because Princes are called Gods, and 
Psal. 82. 1. 6.  are by God himself set upon his throne, and are made Kings for the Lord their God, not to do whatsoever they 
2▪ Chron 9 8.  list, but to execute judgement and justice: yea, not only in the former respects, neither because the wrath of a King 
Pro. 19 12.  is as the roaring of a Lion, but also because his favour is as the rain upon the grass. And who indeed either of fear of Prince's wrath, or of desire to be in grace with them, do not labour by all mea●es to please them? especially to recover their favour, having before done some thing whereby they have provoked their indignation against them? Much more therefore ought we by this reason to be encouraged to present ourselves a sacrifice living and holy to God, because such a sacrifice is well pleasing unto him. Yea, the more careful aught we to be of so doing, in consideration both of our former, and also of our daily sins, whereby we justly deserve his everlasting displeasure. But having thus largely hitherto spoken of these words well pleasing to God, both as another several adjunct of our former sacrifice, and also as a reason to move us the more willingly to present the same living and holy to God; what is the use of all that hath been said hereof? That all spoken of presenting ourselves a sacrifice in body and 
The use of the former doctrine  soul, active and passive unto God, must be referred to this end, that therein we may be well pleasing to God. It is no matter for pleasing of men, except by pleasing of them we do also please God. If by doing of that wherein we please God, we displease men, yea all the men in the world (if that were possible) that also is no matter. For if God be 
Rom. 8. 31. joh. 10. 29.  with us, what skilleth it who is against us? Is not God stronger than all?  
By the conjunction of this with the former, we are taught these two points: first, that only they that are holy do well please God: secondly, that all that are holy are well pleasing, acceptable and gracious unto God. Only they that are holy, and all they that are holy are in Christ jesus, in whom God is well pleased. Only they that are holy, and all that are holy have faith, whereby the heart is purged, 
Act. 15. 9 Heb. 11. 6.  and without which no man can please God.  
When we know ourselves to be in grace with God, and to please him, then may we assure ourselves that whatsoever we perform unto God, or suffer for God, is well pleasing to God. As the sacrifice of the wicked is abominable to God; so the sacrifice of every one that is living and holy, is well pleasing to God.  
Forasmuch also as before we have heard, how many ways it appeareth that the Lords holies or Saints are well pleasing unto him, by their manifold privileges and prerogatives whereby the Lord testifieth the same; how should this provoke and quicken all men, and as it were set their teeth on edge to be of that number. The more bountiful any Prince, Nobleman or other great person is to his servants, the more suitors have such by themselves or by other to be entertained by them: yea, the more bountifully such persons reward such as are sent with presents unto them, the more forward is every one to be employed with such gifts unto them. When therefore we hear how well pleased God is with such as present themselves such a sacrifice unto him, is it not a wonder that any should be backward in doing hereof?  
If God also be so well pleased with us, in whom notwithstanding there remaineth so much corruption, and with whom in many respects he may be displeased; how should this provoke our love unto him? even so, that we should think nothing too hot or to heavy for him: yea, be ready to run through fire and water whereby to perform any service unto him. But of this before. Notwithstanding we cannot almost sufficiently deplore and lament the coldness of men in these times, that require so much zeal, so much fervency. Men fear more to speak a few words, to take a little pains, to be at charge in laying out a little dirty money for God's truth and servants; yea, to speak a word for the one or the other against the Roman and other enemies of God and of his Church, than those three Worthies of David before mentioned, were to hazard their lives for a small matter in David's behalf.  
Moreover, how willing should this former consideration make all men to be, to entertain such into their familiarity, to make them of their dearest acquaintance by marriage or otherwise; to have them into their families; sith by one such many contrary minded do far so much the better?  
Sith also the Lord doth so take the parts of such his holies, that oftentimes he doth most severely pursue many and great ones that do any of them the least wrong; how ought men to fear the hurting of them in the least measure? Every man ought to think of that of Hamans' wise men▪ and of Zer●sh his wife, If Mordecai be of the seed of 
Ester. 6. 13.  the jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. Are not such as give themselves a sacrifice to God, living and holy, in as good request and reckoning with God, as these jews?  
Again, the more the Lord respecteth them that do thus well please him, the more by▪ all means let every man labour to bring up his children to be such as may well please him. For this is the greatest preferment that any man can bestow on his children.  
When notwithstanding all that we can do for our children in the former behalf shall not prevail to make them such, but that still they remain rebellious to God; oh let us the more admire the goodness of God towards ourselves, in making us such as we are, in entertaining us into his service, and being well pleased with us. For we and our children are by nature the same. That a Prince entert●ineth ourselves into his service, and is well pleased with whatsoever we do, is a great grace; though for some causes best known to himself, he vouchsafe not the like grace to our children.  
But will some man say, How soon are we thus to present 
How soon we are to give ourselves a sacrifice to God.  ourselves, souls and bodies a sacrifice living, holy and well pleasing to God? How soon? Now, presently, without d●lay. Mora trahit periculum. Delay is dangerous. Now therefore (saith Solomon) harken unto me, o ye children. Even 
Pro. 8. 32.  now and in your tender years, whiles ye are but children. The sentences to rouse up the sluggard from▪ his sluggishness, are not to be understood of the bodily sluggard, 
Pro. 6. 6. etc. 24. 23.  but of the spiritual, even of him that is negligent, sluggish and lazy concerning the life to come. But dost thou ask how soon thou must thus sacrifice thyself unto 
Psal. 957. 8. Heb. 3. 7. 13. a●d. 4. 7.  God? Then remember what another Prophet saith: To day if ye will hear his voice, hearden not your hearts. Without hearing his voice (as afterward we shall hear) we cannot so sacrifice ourselves, as before we have heard. The word is the knife, whereby we are to prepare the sacrifice; and therefore the hearing thereof is not to be neglected or deferred. Again, hast thou forgotten one of salomon's last precepts, Remember, and Remember now thy Creator in the 
Eccles. 12. 1.  days of thy youth: that is, not only whiles thou art young, but in the very prime and beginning of thy youth? Must we not all walk while we have the light, lest darkness come 
joh. 12. 35.  upon us? If darkness come upon us, how shall we see to prepare ourselves such a sacrifice? Our young age, after infancy and childhood, for freshness of wit and strength of body, is our best age: therefore most worthy to be sacrificed to him that is the best. What impiety and sacrilege is it for us to detain this from him, and to reserve the worst for him? In the time of the Law, nothing blind, lame, crooked, etc. was to be sacrificed to God, as before hath been showed; shall we not then present ourselves to God, till we be such? Alas, than we are unfit for any service to our Prince. And if in our youth we should refuse to serve our Prince, and offer ourselves when we are old, lame, blind, etc. would he be pleased with us, or accept our 
Mala. 1. 8▪  persons?  
But O fool, what knowest thou whether thou shalt live to be old? Art thou surer of thy life till old age, than that fool in the Gospel, to whom it was said, Thou fool, 
Luk. 12. 20.  this night shall thy life be required of thee? How knowest thou also whether thou shalt be more willing in thy old age then in youth to sacrifice thyself unto God? Or that he will then accept of thee and thy sacrifice, that wouldst not present it before. The older the worse. As wit groweth duller, so wit also becometh more stout and obstinate. Age doth callum obducere, and maketh men the more hard hearted against God, and the further from God, rather than the fit for God, or the nearer to God. It is not in our power to sacrifice ourselves to God when we please, but it is the work of God's grace in us. Those mercies of God prefixed to this exhortation, must first in par● be conferred upon us, before we can so sacrifice ourselves as here we are exhorted. Forget not Nabal. Are there not 
1. Sam. 25. 37.  many in these days that die like stones, without sense and feeling or care of any goodness? yea▪ that are taken napping in their sins wherein they had lived, in their filthiness, in their drunkenness, in their worldliness, in their swearing, cursing, banning, as the poor children before 
2. Kin. 2. 24.  shown to be devoured by Bears even in their mocking of Elisha? Yea, how many die worse than they lived; and do die raging and raving, and stark mad?  
And why should any make question of the time when so to present himself unto God? Besides the premises, do not many die suddenly of apoplexies, dead palsies, and otherwise, they know not whereof? Are not many slain, either wilfully or unawares? Are not some so distempered in their brains, even in a moment, that they have no power to dispose of their outward state according to their former purpose? I have heard of some great persons, that having no heirs of their own body, have in their health often protested that their next heirs otherwise should never have foot of their land, or pennyworth of their other goods: who notwithstanding being at last visited with sickness, and very long sickness, and during their said sickness often persuaded to make a Will, could never be drawn thereunto; but not dreaming of death, have in the end left all that they had, both lands and goods, worth many thousands, to them against whom before they had most protested. Alas also, how many are there, that having before neglected the sacrificing of themselves unto God, at their end cannot endure any motion thereunto? yea, that have nothing but worldly matters in their minds and in their mouths.  
Oh therefore let all men sacrifice themselves to God betimes. Let young men remember the commendations of Timothy for having learned the holy Scriptures from his 
2. Tim. 3. 15.  childhood. Let Princes▪ and Noblemen remember the example of josiah in former time, who in the eight year of 
2. Kin. 22. 1. 2. Chron. 34. 1. 2. 3.  his reign (being then but sixteen years old) began to seek after the God of David his father: and in these last times of our most noble and renowned King Edward the sixth, who being but nine years old when he began to reign, and dying in the sixteenth year of his age, made so gracious and admirable a reformation of religion in the chief substance thereof, as for the which till this day we have all cause to bless God. Let these examples provoke all, both great and small, to consecrate themselves betimes to God, who hath most right unto them. We may defer the time too long, we can never begin too soon. The sooner we thus do sacrifice ourselves to God, to live an holy and well pleasing a life unto him, the greater shall our comfort be in our age, the more peace in our end. But beginning, let us remember that steadfastness, constancy and perseverance unto the end before spoken of. Let us beware we justify not the old devilish proverb, A young Saint and an old Devil. But of the danger hereof, enough hath been said in the adjunct living.  
The greater that any is, the sooner let them begin thus to sacrifice himself to God the greatest of all, and from whom he hath had all his greatness. Let such a one I say begin the sooner, that by his beginning he may provoke other to do the like. Let him also the more take heed of falling. The higher the place is from which any falleth; the greater and heavier the person is that falleth, the more dangerous is the fall of such an one.  
One knot yet remaineth to be untied, concerning freewill, gathered by the Papists from all the former exhortation. They gather the like from other the like exhortations, to purge ourselves▪ from all filthiness of the flesh and 
No free will to be gathered from this or any other exhortation.  of the spirit, to repent of our sins, etc. For, say they, if man have not free will and power to do these things, why are they exhorted unto them? To this I answer, that there are two sorts of men, one merely natural, another regenerated, yea perfectly here regenerated; as the weakest new borne children are as perfectly bone as the strongest, yea as the stoutest and lustiest men. For being once out of the womb, they are fully borne: they have all the parts and members of the body that ever they shall have. The like is to be said of all the powers and faculties of the soul, though so oppressed by the infirmity of the body, that they cannot show themselves, as afterward in better strength of the body they do. As it is in the natural birth of man, so also is it in his supernatural and spiritual birth. They that are regenerated, are fully regenerated. As the natural child notwithstanding once borne, groweth in stature, natural knowledge, strength, etc. so doth the new borne spiritually, grow in heavenly knowledge, saving grace & godliness, yet according to the measure of grace. And therefore as some touching their natural growth remain 
Ephes. 4. 7.  still dwarves and weaklings, though brought up and fed in the same manner, and are outgrown by them that are their yongers by many years: so is it in our regeneration; some are outgrown in all grace and knowledge of our Lord jesus Christ, by other, long after them new borne. Regeneration is our new birth: Sanctification is our Christian stature. The former (as I said) is perfect: the other imperfect, daily increasing, or to be increased. Now touching mere natural men, not converted, not new borne, they are not half dead, as he that fell into the hands 
Luk. 10. 30. Ephes. 2. 1. chap. 4. 18.  of thiefs betwixt jerusalem and jericho, but they are altogether dead in trespasses and sins, etc. and utterly alienated from the life of God. Otherwise, who can make good the word of God to Adam, In the day wherein thou ●atest of 
Gen. 2. 17.  the tree (before forbidden) thou shalt surely die?  
Touching this and diverse other the like exhortations; they are not made to them that were mere natural men; but to them that were new borne, and in part also sanctified, as whom he exhorteth as brethren by the mercies of God to present themselves a sacrifice, etc. And yet neither of both those two sorts have free will or power to do that that the Apostle here exhorteth unto. The former hau● no more power then stark dead men have to walk, eat, drink, etc. Neither have the second, but by a new supply of grace. For he that hath begun a good work, must and will 
Phil. 1. 6. Phil▪ 2. 15. 1. The●. 5 23.  perform and finish it. And, it is God that worketh in us the will and the work, of his good pleasure▪ And the God of peace sanctifieth us throughout. The increase of knowledge, judgement, faith and love, and of all goodness, is as well the work of God, as the beginning of grace. Zanchius saith well, Liberum est quod est liberum à malo, non quod ad malum: 
Zanch de op●ri●us Dei l●b. 30. cap. 12 pag. 169▪ A●●quarto.  That is free, that is free from evil, not that is free unto evil. Adam 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 sin, that is, he had no such power as that he could not have sinned. If he had had such power, as that he could not have sinned, than he should not have fallen at all. That he sinned, was not of any power to sin in himself, but rather by the power of Satan, who by iniection of his fiery darts, so weakened 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 weakening such sinners in Adam at the first, that they have no power to resist the tentations of Satan unto any sin. There is also a difference inter potentiam & potestatem; it can hardly be expressed in fit English words, except we call the one ability, the other a faculty. Touching the act and doing of a thing, there may be strength to do it; but there is no power, that is, no authority, touching the quality of the act▪ as it is a sin. Potentia is of nature, and as well in beasts as in men: but potestas is a lawful power and authority from an higher, communicated to an inferior, subject to the higher power, and at command thereof. So Adam may be said to have had a kind of potentia to eat of the forbidden fruit, the same being a thing of no more difficulty or hardness then to eat of the other trees: but he had not potestatem, that is, any lawful power or authority so to do, because God had forbidden and restrained him, to whom he was only subject. Pilat indeed in his pride said to our Saviour, that he had power to crucify him, and power to release him, meaning from Caesar: and so the wicked in pride of their hearts may say, they have power to do this and that, in respect of their inferiors, or because perhaps some higher power in earth hath given them leave and liberty to do what themselves think good, and for doing whereof they have a bodily strength, to kill and slay, to commit adultery upon adultery, and to defile so many women in one night (as some foul & filthy mouthed beasts rather than men, do sometime vaunt and boast.) Yea, from men also they may have 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 lawful power but of God. The wicked commit their wickednesses willingly and with delight; but therein their will is not free, but bound unto Satan, and to the sins which 
joh. 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 freedom is opposed to coaction and constraint, so they may be said to do all their evil freely, because no man sinneth by constraint and against his will, but every man willingly. It were no sin, if it were not willing. Neither can the will be constrained. Will constrained, is no will. There can be no two things more contrary than will and constraint. Will is within a man; constraint is without.  
To proceed yet a little further; men now have potestatem, that is, leave and liberty to refrain from evil and to do good; yea, God having commanded them so to do, necessity lieth upon them of so doing: so that they may not only so do, but they must so do. But they have 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.  selves think any thing that is good; our sufficiency is of God. Every imagination of the heart of man, is only evil continually. 
Gen. 6. 3.  Yea, naturally we understand nothing of the will of 
1. Cor. 2. 10. 11. 12. 13. 14. Mat. 16. 17.  God, but only by revelation of God himself, by his Spirit. Flesh and blood revealeth not Christ unto us, but the Father which is in heaven. It being so with our thoughts and understanding, it cannot be otherwise with us touching the will and the work of any good. Therefore it is said, 
Phil. 2. 13. 1. Cor. 12. 3.  that it is God that worketh in us both to will and to do, and that of his good pleasure. Yea, No man can so much as say, that jesus 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 show forth his praise.  
But to return to the objection, and to untie the former 
ob.  knot; why then are we commanded or exhorted to do any thing▪ if we have neither power nor will to do any thing commanded us, or whereto we are exhorted? Hereto 
An.  I answer by the like question; why said our Saviour to jairus his daughter that was stark dead, Damsel, I say 
Mark. 5. 41.  unto thee, arise? There was no power at all in the Damosel either to arise or to hear our Saviour so speaking. For she was known to be dead; that when our Saviour said, in respect of the nature of death, which the last resurrection considered, is but a sleep, and in respect of his purpose for raising her presently from death to life; when (I say) our Saviour in these respects said, She is not dead but sleepeth; all the company laughed him to scorn. Lazarus also was dead, yea buried; yea, he had been dead four days; so that Martha objected the same, as thinking perhaps that our Saviour had not known it, and therefore took more in hand than he could do; Lazarus (I say) was so dead▪ having been dead so long, & also buried, with a tombstone laid upon him, that he could not stir either hand or foot: may it not therefore be as well asked, as the former question was moved, why our Saviour said unto him, Lazarus, come forth? The answer to these questions is a full answer to the former objection. For though neither jairus his daughter▪ nor Lazarus, being both dead, had power to do that that Christ bade them to do; yet Christ's command was the means whereby they received life and power to Rise and Come forth. And though our Saviour could have raised them both by his secret power, yet he spoke unto them so to do, thereby to teach us, his word to be the means of raising men from the death of sin to the life of righteousness, and to enable us to do that that he commandeth us to do, being of ourselves altogether unable.  
Yea, but it is expressly said, that every one that hath the hope to 
1. joh 3. 3.  be like to Christ, purgeth himself as he is pure. What of this? The Apostle in this place speaketh not of mere natural men, but of such as in whom the Lord had already wrought grace, and even that hope before spoken of, of being like unto Christ: such are more than mere natural men. Secondly, the Apostle saith, purgeth himself, not other men; to correct the curiosity of some, that call for reformation of other, neglecting their own; whereas both must concur. Thirdly, this phrase purgeth himself▪ signifieth to use the means whereby he may be purged. As job is said to sanctify his children, because he rose up early in the 
job. 1. 5.  morning, and offered burnt offerings according to their number. For this was a principal means whereby they might be sanctified, for the obtaining of pardon of whatsoever sin they had committed in their mutual feasting, because it is hard to feast without sin; also, that pardon thereof obtained, they might have more grace of sanctification afterward. He that useth not the means whereby he may be purged and sanctified, bewrayeth that whatsoever he boasteth of his hope in Christ, of being like to Christ at his appearing, hath indeed no such hope at all. Now to conclude, the answer to this objection, such exhortations as this is and other, are the means both to give life to them that are dead in their sins, and also to preserve life where by such exhortations it was before begun: yea also by the same to discover their corruptions remaining, and to quicken them to labour for more grace for reformation of them. Thus much touching the former objection for freewill from the former exhortation. And this also shall suffice for the three former adjuncts of this sacrifice, living, holy▪ well pleasing.   

CHAP. X.  
Of the last argument for confirmation of the former argument, contained in the last words of the first verse.  
NOw followeth the last words of this first verse, and the fourth argument for enforcing the former whole exhortation of presenting our bodies a sacrifice living, holy and well pleasing to God. This argument is in the words commonly translated and read, your reasonable serving or service.  
Neither are these words only a confirmation of the foresaid exhortation, but also an amplification of the former three adjuncts of the sacrifice to be presented▪ living, holy, well pleasing. And this amplification is from the means, whereby the said sacrifice may be made so living, holy, well pleasing, as we shall see after the meaning of the said words opened.  
Touching the words themselves, the common interpretation and reading of them hath seemed not only hard, but somewhat strange also unto me, namely, that it should be translated reasonable. For I could never see any sufficient reason for the said interpretation. The word indeed from whence it is divided signifieth reason, at least in other writers; but it can hardly be showed so to signify in the new Testament. The compound thereof with a privative particle signifieth unreasonable, as beasts are, and so used by Peter and jude: yet the simple word I do not remember 
2. Pet. ●. 12. jude. 10.  in Scripture to signify reason: yea, and in the places of Peter and jude before alleged, the compound may as well be translated speechless as unreasonable: according to the common signification of the simple word, which signifieth the word, and so it is commonly used, as when it is said, Let him that is taught in the word, etc. Let 
Gal. 6. 6. Col. 3. 16. 2. Tim. 4 2. 2. Pet. 1. 19  the word of Christ dwell in you, etc. Preach the word, etc. We have a most sure word of prophecy, etc. and in diverse other places, needless to be alleged.  
The reason of the common translation of this word, hath been from the opposition of this sacrifice of ourselves to the sacrifices of the Law, all offered of unreasonable creatures: but the word your service here interposed, maketh this reason of no great force.  
Other say, that this our sacrifice is called reasonable, by opposition likewise to the former old sacrifices, but in another respect, namely, because there could be no reason given of the former old sacrifices, why the Lord required so many beasts to be sacrificed, but there may be and is great reason of sacrificing ourselves. But this reason is unreasonable, and contrary to all truth. For who is so simple, as not to know, the former sacrifices to have been commanded to foresignify and foreshow the death of Christ: as also to teach, that we had deserved to die. Are these no reasons?  
Chrysostome cometh nearest to the truth, and to that that I intent, though he do not so fully lay it open, as were to be wished he had done. These are his words, Rationalis cultus, est spiritualis seruitus; ratio vivendi iuxta Christi instituta: Our reasonable worship, is our spiritual service; the manner of living according to Christ's institutions. If he had spoken more plainly, it had been well. For I think the Apostles meaning by the words translated your reasonable service, to be▪ that so to present ourselves a sacrifice living, holy and well pleasing to God▪ is that service that God or Christ requireth in his word. Of this interpretation I am the more fully persuaded, because the very like words are so interpreted by all other, and cannot be interpreted 
1. Pet. 2. 2.  otherwise; As new borne babes desire the sincere milk of the word. In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly translated, not the reasonable milk, but the milk according to the word, or the milk of the word. The adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is no where else in all the new Testament, but only in these two places: in this to the Romans, in that of Peter All interpreters whatsoever English that I know, do interpret this of Peter, the milk of the word. Why therefore should this place to the Romans be translated either in Latin rationalem cultum, or in English your reasonable service, and not rather the service of the word? And this interpretation of mine accordeth with that (as I said) of Chrysostome, iuxta Christi instituta, according to the institutions of Christ. For according to Christ's institutions, and according to the word, is all one. By this my interpretation, notwithstanding different from the former, I do not altogether infringe or control the common translation, your reasonable service; especially if we understand the word reasonable as oftentimes it is taken in our English tongue for that that is just and equal. For such things we say are reasonable. Thus my interpretation of these words your service of the word, is nothing different from the former, your reasonable service. For as it is reasonable that subjects should obey their Sovereigns, and children their parents, and servants their masters, according to the laws, orders and directions of such Sovereigns, parents and masters, and not of other: so and much more it standeth with all reason, that all men, of what rank and degree soever, should serve the Lord according to this own word, or, according to Chrysostom's own word, according to the institutions of Christ from God given unto us; and not according to men's own devices, or to the doctrines and traditions of any other.  
Thus having interpreted the words, and proved my interpretation by the signification of the adjective here used, and by the like place of Peter▪ where the same adjective is used, and by all men so interpreted as I have interpreted here; let us a little more amply speak of the matter itself, both as it is the confirmation of the former main exhortation, and as also this fourth adjunct your service of the word is the means whereby our said sacrifice of ourselves is made living, holy, and well pleasing to God.  
Touching the first, the whole argument is this: That service that God hath required in his word, is to be performed unto him: But God requireth in his word this service, that we should present ourselves a sacrifice living, holy and well pleasing unto him: Therefore this sacrifice is to be presented unto him. If any man shall think these words to be rather a confirmation of the last former adjunct of this sacrifice, well pleasing to God, it cometh to the same pass. For the confirmation of this one branch of the exhortation, is the confirmation of all.  
The proposition or first part of this argument, viz. that that service that God requireth in his word, is to be performed unto him, or is well pleasing unto him. This (I say) is so evident, that it needeth no further proof or speech, but only this, that whatsoever is contrary to the word, or more than the word requireth, in matter or in manner, is abominable to the Lord, and rejected by the Lord, with this denial thereof, Who required this at your hands? And 
Isay. ●. 12. Isay. 29. 13.  again; Forasmuch as this people draweth near unto me with their mouth, etc. and their fear toward me is taught by the precept of men, therefore behold I will do a marvelous work amongst this people, etc. On the contrary therefore, whatsoever service is according or agreeable unto the word, or commanded in the word, that is to be performed to God, that is well pleasing unto him.  
Moreover, the former proposition is manifest by the perfection of the word, to convert the soul, to give wisdom 
Psal. 19 7. 8.  to the simple, to rejoice the heart, and to enlighten the eyes. Yea, this perfection is further manifest by the commendation of the word by Paul, to make the man of God perfect, 
2. Tim. 3. 17.  and throughly furnished unto every good work. For what meaneth the Apostle by the man of God? The Minister of the word, often else where so called, because he is employed by God in his special service, and the greatest work of all other, the salvation of men's souls, the perfecting 
Ephes. 4. 12.  of the Saints, the re-edifying of the body of Christ.  
God hath also commended the perfection of the word 
Deut 4. 2▪ 12▪ 13 Pro. 30. 6. Reu. 22. 19  by forbidding any thing to be added thereunto, or detracted from it. And indeed, is it not as much a life is worth, for any man employed by any Prince either in ambassage or in any other commission of great moment, either to go beyond his commission, or not to go so fare as thereby he is enjoined? Such dealing is no better than treason. What then is to be said of like dealing with God in his word? Did Balaam say, If Balack would give me his house full 
Numb. 22. 18. &. 24▪ 13.  of silver and gold▪ I cannot go beyond the word of the Lord to do less or more? Did this sorcerer (I say) whose teeth watered and fingers itched after Balacks' silver and gold, so speak, and shall not all Christians speak the same, and acknowledge the word so perfect in every respect, that nothing is to be done, less or more than the word warranteth? This word especially being now every way so perfect as it is, and as we shall again in this treatise have occasion to show it to be? Is it not further said, that these 
joh. 20. 31.  things are written to make us believe that jesus Christ is the Son of God, and that believing we might have life through his name? If by those things that are written we may have faith whereby to have eternal life, what would we more? or what need we more? Many things were spoken and done, the which particularly are not written: yet this is enough, that those things that are written, are sufficient for faith and eternal life.  
To charge the written word with want of any thing necessary to salvation, either to be believed or to be obeyed by any particular persons or by whole Churches, is to charge God either with insufficiency and inability to inspire the writers of the word withal, or with want of will so to do; or at least to impute unfaithfulness and negligence unto the said writers. Either of the two former is blasphemous. For no insufficiency can be laid 
Rom. 16. 27.  upon God, because he is most wise and only wise; yea, he 
1. Tim. 1. 17. jude. 25.  is so wise that he hath confounded and daily doth confound the wisdom of the wise, and bringeth to nothing the understanding 
1. Cor. 1. 19 20.  of the prudent, and maketh foolish the wisdom of the world. Even the foolishness of God is wiser than men, etc. 
ver. 25.  Yea, such is the wisdom of God in his word, that as the Apostle accounteth them fools that do not understand 
Ephes. 1. 17.  it▪ so the Prophet denieth them that were accounted the great wise men of juda, to have any wisdom in them, 
jer. 8. 9  because they had rejected the law of the Lord. To deny God to be willing, is directly contrary to the Apostle, that from God hath said, that God will have all men (that is, all 
1. Tim. 2. 4.  sorts of men) to be saved, and come to the knowledge of the truth.  
Touching the third point, of unfaithfulness of the writers, it cannot stand without impeachment to God and Christ jesus▪ by whom they were appointed to write. And doth not Paul say, that Christ had accounted him faithful? 
1. Tim. 1. 1●.  Were not the rest faithful as well as Paul? What a weakening of the faith of the elect is this, to say that the Prophets and Apostles were unfaithful, that in respect of their doctrine are called the foundation of the Church? 
Ephes. 1. 20.   
Here before I come to the use of this doctrine, let me insert something touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service, about the which the Papists in every place where it is used, make a kind of tumult, distinguishing it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ascribing the former as proper only to God; and saying that the other is to be communicated, to Angels, to Saints, to Images, etc. But this distinction is both new, and also vain or idle. It is new, 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. upon these words, If t●on shalt serve 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 acute than sound. It is a mere quirk, not beseeming so grave a Father. The point itself is not a point of a penny a dozen. For the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently applied 
Mat▪ 6. 24.  to God and Mammon. And Paul▪ james and Peter in the 
Luk. 16. 13. Tit. 1. 1. Ro. 1. 1. Phil. 1. 1. jam. 1. 1. 2. Pet. 1. 1.  inscription of their Epistles do call themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ servants of God and Christ jesus. So the Apostle saith, The servant of the Lord must not contend; using the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
He useth the verb also derived from the noun speaking 
Rom. 7. 6. Act. 7. 42.  of serving in newness of the spirit, not in the oldness of the letter. The verb also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by Steven, speaking of Gods giving up the Israelites to worship the host of heaven. If the verb also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they contend to be proper to God, be derived (as some say) of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifying intention, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to tremble, it doth most properly belong to the servants of men, that do all they do in fear and trembling, 
Luk. 1. 74.  rather than in love cheerfully; as we are to serve the Lord without fear, that is, without any such servile and slavish fear: though we are also to serve him with such fear 
Psal. 2. 11. 2. Cor. 7. 1. 1. Pet. 1. 17.  and trembling as is opposed to security, and which may keep us from presumptuous sins, & whereby we may serve him with reverence beseeming his high Majesty.  
Now whereas the Papists say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently attributed to Angels, Saints and Images, this also they speak beside the book, and without the book. For, let them show any one place from the beginning of Genesis to the end of the Revelation, where it is attributed to Angels or Saints (except they mean Saints living,) much less can they ●hew it ever to have been given to images. The Angels indeed and we are called Fellow-servants; but only to God, not one to another: yea, the Angels by another word are called our servants, and are said to be sent forth to the ministry (or service) of them that shall be 
Heb. 1. 14.  heirs of salvation. We are never called such servants to Angels. Herein is the pre-eminence of elect men above 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 took 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 service.  
To return therefore to the perfection of the word, 
The use of the former doctrine  and to the argument here of the Apostle for confirmation of the former exhortation, from the authority of the word, the use of the doctrine before proved, is two▪ fold: first, concerning such as are already the children of God: secondly, concerning them that are not, but are enemies 
The first use concerning Gods children, viz. direction.  to this doctrine. Touching the former sort, first, it serveth for their direction and instruction, even always to teach them to have recourse unto this word, and to do all that they do according thereunto, not at all swerving from it: as David made God's testimonies his counsellors, for himself, 
Psal. 119. 24.  for his kingdom, for peace, for war, in prosperity, in adversity; so let us do. They are able to make us wise, not only to salvation, but also general for all affairs of this life, 
2. Tim. 3. 15.  touching ourselves, touching ours, touching other. They can make us wiser than our enemies, than our teachers, than 
Psal. 119. 98. 99 100 jer. 8. 9 Ephes. 5. ●7.  our ancients. We have before heard from the Prophet and from the Apostle, that they that reject them can have no wisdom in them; and that they understand not what the will of the Lord is (no where to be had but in the word) are no better than fools or mad men, as the word of the Apostle importeth. Certainly the wisdom of the word is the best policy for the upholding of kingdoms. When Saul transgressed the word in sparing Agag, did he not concerning himself and his posterity, overthrow his kingdom? When David 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 always consult with this word, and lay it before 
Deut. 17. 19 josua. 1. 7.  them in all affairs they deal with, for themselves and other, to observe and do according to all things therein, and not suffer it to departed from them. The greater any be, the more need they have of respect thereunto, that so they may have the better assurance of prospering whithersoever they go, and in whatsoever 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 seek 
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 joash? 
1. Sam. 28. 16. 2. Chron. 24. 20▪ 1. Kin. 11. 14. 26  was it not so for a long time with Solomon himself? against whom the Lord first stirred up Hadad the Edomite; and afterward jeroboam the son of Nebat, to whom immediately after salomon's death the Lord gave ten parts of salomon's kingdom, never restoring the same again to 
1. Kin. 12. 20.  salomon's post●ritie.  
Let all men therefore fear the neglect of the word of God. Let all that would dedicate themselves to God a sacrifice living▪ holy and well pleasing, attend unto the word which God hath given for direction in that behalf. As any man desireth to be well pleasing to God, so let him apply himself to the study and knowledge of the word. It is impossible to please God without the knowledge of his word, wherein he hath revealed his will and pleasure, what is good and acceptable unto him, what is evil and displeasing in his eyes. Therefore the Apostle having exhorted Timothy, that prayers, supplications and intercessions should be made unto God for all men, especially for Kings, etc. confirmeth his said exhortation by this argument from an adjunct of so doing, namely, that it was good and acceptable 
1. Tim. 2. 3. 4.  unto God; proving this in the words following, and saying, who will have all men to be saved, and come to the knowledge of his truth; thereby noting that it is not possible for any man to do that which is good and acceptable to God, without the knowledge of the truth. Alas therefore, that so many should neglect knowledge, and with the Papists think ignorance to be the mother of devotion. 
The 2. use of the former doctrine concerning Gods children▪ viz. consolation.   
Besides, the former use of the former doctrine for instruction and direction of the children of God, there is great consolation and comfort for them, that God hath given them such a word as wanteth nothing, and out of which they need not to seek for any thing, but wherein they may have all that heart can desire to make them such a sacrifice: yea, this word hath abundant consolation against all kinds of afflictions, against enemies at home, against enemies abroad, against sickness of what sort soever, against poverty, against reproaches, ignominies, slanders and disgraces in the world; against imprisoments in our own country, against banishments into other, yea from the house of God; against famines, against oppressions, against the outrages of open enemies, against the secret hatred of pretended friends and kinsmen, and brethren by nature. All the premises are manifest by the examples of Abraham, Isaac, jacob, joseph, the Israelites after the death of joseph and of Pharaoh that first advanced him, of job, of Naomi and Ruth, of Eliah, Michaiah, jeremiah, Daniel, and other Prophets; yea of David, first a Prophet, and then a King, both a Prophet and a King: of our Saviour especially, and of his Apostles. I do but name these examples, because thus to name them is sufficient to lead men to the consideration of other the like mentioned in holy Scripture. Thus much for the uses of the former doctrine, concerning such as are already the children of God.  
Concerning other, it serveth first to reprove the Papists 
The 2. use of the ●ormer doctrine concerning them that are not the children of God.  that strive and contend so much for their traditions and unwritten verities, equalling the same with the written word of God; though directly contrary thereunto, and that in material points: such is their invocation of Saints, their worshipping of images, their going of pilgrimage, their whipping and scourging themselves, after the example of Baal's Prophets before spoken of, their worship of the cross and the sign thereof, even with the very same worship that is due to Christ jesus himself; their transubstantiation especially, and their Mass, with all their abominable adoration and idolatry belonging thereunto, and grounded thereon: their advancement of their Pope above all Princes, giving him authority to make & depose them, and to discharge all subjects of their allegiance, at his pleasure: of the like sort are their manifold holidays, and fasting days, more than all the days of the year beside: so likewise abstinence from marriage for their Clergy altogether, giving them leave for all y● to have their whores; and for all other for almost for half the year, without money licenses from them. And all these or the most part of these they urge as parts of God's worship, having no other ground for them then their own traditions, and 
Mark. 7. 9  by them making void and rejecting the commandments of God, that they and other may keep their own traditions, and making the word of God of none effect.  
Touching all these things, forasmuch as it cannot be said of them that they are the service of the word, as here the Apostle speaketh; let not us account them as well pleasing unto him, but as odious and detestable in his sight, and let us cry, Foh, & stop our noses against them, as loathsome savour unto us: yea, as the Lord speaketh in one of the premised particulars, let us cast them away as a 
Isay. 30. 22.  monstruous cloth, and say unto them, Get ye hence.  
As the foresaid doctrine serveth for reprehension of 
Asecond use of the former doctrine viz. reprehension of some amongst us. 2. Thes. 2. 15.  those archenemies of God and his truth, as also of the salvation of all men (as Paul speaketh of the jews,) so it serveth for rebuke of some among ourselves, that making a scoff of all goodness, do deride men for being too strict and nice, because they make conscience of their words and actions according to this word, calling them by the names of Puritans, Precisians, and I know not what; in the mean time accounting them for the best men that will swear fearfully, drink lustily, swagger riotously, etc. Alas that there should be such amongst us, making so light account of the word of God, especially after so long time preaching thereof, graced likewise with so many other great mercies of God, before spoken of. It is fearful, it is 
Deut. 5. 32. 17. 11. 28. 14. Ios. 1. 7. &. 23. 6  fearful, that God having so often commanded us, and so straight charged us not to turn to the right hand, or to the left hand, there should be any, especially so many to scorn them that make conscience of so doing, and of living as near as they can according to the word. This shall suffice to have spoken of these words as they are a confirmation of the former whole exhortation.  
Now it followeth to speak of them as they are an amplification 
The word is that means whereby we are to be made living, holy, acceptable.  from the means of the former three adjuncts of this sacrifice here commanded, viz▪ living, holy, well pleasing.  
Touching the first adjunct therefore living, it is manifest that the word is that means of God whereby we are made living, for therefore is the word called by this our Apostle the word of life. The Proverbs also of Solomon hath many 
Phil. 2 16. Pro. 3. 18. ver. 22. Pro 3. 22. chap. 4. 22. chap. 6. 23. chap. 10. 11. ver. 17. chap. 15. 4.  sentences to that purpose, as that Wisdom is a tree of life to them that lay hold of her: that she is life to the soul. Doth not Solomon also exhort his son to attend unto his words, etc. because they are life unto them that find them. And again that the very reproofs of instruction are the way of life. And, The mouth of the righteous is a well of life: and that he is in the way of life that keepeth instruction. And again, An wholesome tongue is a tree of life. To omit many other the like; it is also said by David, that the law of the 
Psal 19 7.  Lord converteth the soul▪ What is it to convert the soul, but to give life to the soul before dead? Peter also for himself and for all the rest of the Apostles, saith to our Saviour, 
joh. 6. 68 jam. 1. 18.  that he had the words of eternal life. james also maketh the word of truth the means of our regeneration, which is the beginning of our spiritual life. The like doth the Apostle Peter. For the same cause our Saviour raised 
1. Pet. 1. 23.  up jairus his daughter & Lazarus by speaking unto them (as before we heard) that could have raised them up by his secret power, that thereby he might commend his word to be word of eternal life.  
That the word is also the means of our holiness, our Saviour showeth, Now are ye clean through the words that I 
joh. 15. 3.  have spoken unto you. To be clean, pure or holy are all one. The same is taught by our Saviour's prayer, Sanctify them 
joh. 17. 17.  with thy truth, thy word is truth. Paul saith, that our Saviour gave himself for the Church, to sanctify 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 souls are purified by obeying (or hearing) of the truth.  
As evil words corrupt good manners, so the good word 
1 Cor. 15. 33.  of God cannot but make men's manners good, that are appointed to life. That some remain still dead and filthy, that daily hear the word, it is either because they belong not to life, or because the hour 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 fullness of time for Christ to come into the world, so the Lord hath his fullness of time likewise for sending his Son into the hearts of men. How excellently soever also the 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 vain that build it▪ etc. is not only to be understood of our labours and endeavours for this life, but most of all of building men up as living stones to be an holy temple of God himself. Hence it is that not only the Sermons of the Apostles, but also of Christ himself, did not only not work holiness, but a so through the corruption of the hearers, and for their former sins, did more and more strike them with blindness 
Mat. 13. 14.  and hardness of heart, to their further destruction and condemnation.  
As the word is the means to revive and to sanctify, so that it is also to make us well pleasing to God, hath been showed before. And how can it be otherwise, sith we can no longer please him then we contain ourselves within the limits thereof, and perform the duties of faith and obedience therein contained? If we pass the bounds 
1. Kin. 2. 36.  thereof, and do contrary thereunto, then as Shimei by Solomon confined to jerusalem upon pain of death, passing notwithstanding his said bounds, and going over the brook Kidron three years after to fetch his two runaway servants from Gath, did thereby so provoke Salomons indignation against him, that it cost him his life: so we passing the bounds of God's word, and doing contrary to the will and pleasure of God therein revealed (though observed 
Ezechil. 18. 24.  for some good while) shall most justly incur the just displeasure of God, and purchase to ourselves everlasting condemnation.  
What is the use of the former doctrine? That as we desire 
The use.  life, to be holy & well pleasing to God, so we regard the word, hear the word with all due reverence, attention & humility; yea, study 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 us the way of his statutes, for keeping thereof to the end: to incline likewise our hearts unto his 
ver. 3●.  testimonies; and neither to covetousness the greatest impediment 
Col. 3. 5. 1. Tim. 6. 10.  of all other unto godliness, as being idolatry and the root of all evil; neither to any other vanity. Sweet and precious is our natural life, much better than riches and glory, as the which are but in the left hand of wisdom, 
Pro. 3. 16.  whereas length of days is in her right hand: and the which our Saviour preferreth before all things, even 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 holiness, Gods own robe, and yet vouchsafed to us as a Livery, whereby we may be known to be his servants: 
Isay. 6. 3.  well to please God, oh how pleasant a thing is it? It bringeth that peace of conscience that passeth all understanding. 
Phil. 4. 7.  As an evil conscience accusing men of their displeasing of God, is an hell upon earth, and a continual gnawing worm that shall never die; so a good conscience 
Isay. 66. 24. 1. Pet. 1. 8. Pro. 15. 15.  is an heaven upon earth, accompanied with joys unspeakable and glorious. Therefore it is called a continual feast. A feast, and a feast without end, far passing the royal feast of Ahashuerus; for though therein he shown the riches of 
Ester. 1. 3. 4. &c  his glorious kingdom, and the honour of his excellent maiesti●; yet that feast was but of the body, this is of the soul; that was but for an hundred and fourscore days (an whole half year within three days,) this feast is an everlasting feast, lasting unto 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 stomaches till the life to come and the Supper of the Lamb and of the great God, and till 
Reu. 19 9 17. Mat. 22. 2.  the marriage of the great King's Son. All these things considered, how ought we to esteem of the word? how ought we to meditate and confer of the word, to love it and to delight in it? How ought we to pray for the knowledge of it, and obedience unto it, the same being the means of all the former? The same is to be said touching all that belong unto us, wives, children and servants, whom we would have to be such sacrifices, living, holy, and well pleasing to God. But having spoken enough before to induce us to the due regard hereof, I will forbear 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 excellency of it above all words; no other word or words whatsoever being to be compared thereunto, neither able so to quicken and sanctify us, and to make us pleasing to God, but this. Therefore here I might take occasion to speak again of the honour and other duties that are to be performed to the Ministers and Messengers of the said word: but I shall have yet another occasion to speak thereof; and therefore I will reserve it till then.  
Thus much therefore of this fourth and last adjunct of the foresaid sacrifice of ourselves, both as it is a distinct adjunct from the former three, and also as it is a reason of the whole exhortation for presenting ourselves a sacrifice living, holy and well pleasing to God; and likewise as it is the means whereby we are made so living, holy and wel-pleasing unto him.   

CHAP. XI.  
Containing an entrance into the second verse: and first of all, of not fashioning ourselves unto this world.  
NOw I come to the second verse; wherein let us first remember, that it containeth an amplification of the main exhortation before handled, by an argument taken from a diverse or contrary thing thereunto: and then that the said diverse or contrary thing is amplified by another contrary, which is likewise amplified by the means and by the end. The first is in these words, And be not fashioned (or conformed) unto this world: the second in these words, But be ye transformed, etc. Touching the former, let us first examine the words; then consider of the matter: both as briefly as may be.  
The words are chief two: the verb, be not fashioned; and the noun, to this world. The second notwithstanding is the more principal of the two, because it is diversely taken in the Scripture: and yet I will not speak of all the significations, because that were needless and idle; but only 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 aewm or seculum: the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin mundus. The former is a word of time, properly and naturally signifying eternity, always being; but by authors used as sometimes for eternity, so also sometimes for the age of a man; and sometime for some set and certain time, as for a thousand years, for an hundred years, for thirty years. But in the Scripture it is always used for eternity: as in the conclusion and 
Mat. 6. 1. Rom. 16. 27. 1. Tim. 1. 17. jude. 17. Luk. 1. 33. ver. 55.  reason of the Lords prayer: in the conclusion of Paul's Epistle to the Romans: so likewise in the former to Timothy, and of jude: as also by the Angel to the virgin Marie, and in the Song of the virgin Marie herself. So by our Saviour himself, speaking of the sin against the holy 
Mark. 3. 24. chap. 11. 14. joh. 4. 14. chap. 6. 51. 58.  Ghost: of the fruitless figtree: of the water of eternal life: and of him that eateth the bread that come from heaven, which was himself. So also in diverse 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 adiectively used, signifieth clean, neat; substantively it is sometimes taken for all the attire and ornaments of a woman; but most commonly for heaven and earth, and all things within their compass: 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 form and frame thereof be much altered from that that it was at the first, by the sin of man, 
Rom. 8. 20.  being made subject unto vanity, yet still the order & frame thereof is exceeding comely, exceeding beautiful. 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 every man coming into the world: that 
joh. 1. 9 10.  he was in the world, and the world was made by him. So the same word is used, when it is said, that the devil shown our 
Mat. 4. 8.  Saviour all the kingdoms 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. joh. 2. 15. 16. 17.  laid. So also by john five times together dehorting from the love 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 provoketh man to lust after. He meaneth not the lusts themselves that are in the hearts of men, but the things that provoke the said lusts. The lusts themselves of the heart, are contained in the word love not. For what else meaneth the word love not, than not to lust? The Apostle also plainly distinguisheth the lusts of the flesh and of the eyes from the world itself 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 used for the former, even 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 Son) God made the worlds: and again, by faith we understand the worlds were made by the word of God.  
To come to our present purpose, both the one and the other most commonly signify the people in the world, in every place, of every age and time whatsoever. The former word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometime signifieth all generally, sometimes more particularly the elect only, both believing, and also ordained to believe, though not for the present believing: and sometime the same word signifieth only the wicked, so long as they so remain, especially the reprobate.  
It is taken for the elect, when it is said, So God loved the 
joh. 3. 16.  world, that he gave his only begotten Son, etc. For God never loved the reprobate, but hated them as Esau. Whom 
Rom. 9 15. Mala. 1▪ 3. joh. 13▪ 1. chap 1. 29.  God loveth once, he loveth to the end. So when it is said, Behold the Lamb of God, that taketh away the sins of the world. Christ taketh away no sins but of the elect. So when the men of Sichar said, We know that this is indeed the Saviour 
joh. 4. 42.  of the world. And when Christ himself said, The bread of God is he that cometh down from heaven, and giveth life 
joh. 6. 33. ver. 51.  unto the world. And again, I give my flesh for the life of the world. To omit many other places, that of john of all other is not to be forgotten, that Christ is not the propitiation 
1 joh. 2. 2.  for our sins only (that is, of us that are already called) but also for the sins of the whole world, that is, of all the elect in the world. 
No general grace. joh. 17. 9   
Neither do these places make for general grace, sith our Saviour prayed not for the world, that is, for the reprobate of the world; and therefore much less did die or was the propitiation for the sins of all without exception. And for whom Christ is given, to them all other things 
Rom. 8. 32.  cannot but be given also. If all things, than salvation itself. Who then shall be condemned? Those places that seem most to make for general grace, as that God will 
1. Tim. 2. 4. Tit. 2. 11.  have all men to be saved, etc. and the grace of God that bringeth salvation unto all men, are to be understood only of all sorts of men, as both the precedent mention of diverse sorts of men doth plainly show, and the words do also prove, because in the one place he addeth, and come to the knowledge of the truth; and in the other, teaching us to deny all ungodliness, etc. meaning not teaching imperatively or outwardly only, as did the law, but also effectively, powerfully and inwardly, accompanied with the Spirit. Do all men without exception of any, come to the knowledge of the truth? Are all men so effectually taught to deny all ungodliness, & c.?  
As the same word is taken for the elect only, so also 
joh. 12. 31. chap. 14. 17.  is it for the wicked, especially the reprobate in the world, as, Now is the judgement of the world. Now is the Prince of this world cast out: and the world cannot receive the Spirit of truth: so that judas (not Iscariot) saith, How is it that thou 
ver. 22.  wilt manifest thyself unto us, and not unto the world? And again, If the world hate you, ye know it hated me first. If you 
joh. 15. 18. 19  were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, 
joh. 16. 20. chap. 17. 4. 14. 1. joh. 3. 1.  therefore the world bateth you. And for this cause the world knoweth you not. And in many other places.  
Touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not yet observed any place where it is used for the elect and believing only in the world, but that it is only used for the , as when it is said, The children of this world are wiser in their 
Luk. 16. 8.  generation, etc. so when the Apostle saith, In whom the god of this world hath blinded their eyes; that is, the god that ruleth the wicked, and whom they worship and serve as God. So it is taken in this present place for the wicked in the world; the rather because as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of age or time, so the wicked are always ready to change themselves according to the times, and to conform themselves to all times and seasons: so that always they may sing with the Poet,  

Tempora mutantur, & nos mutamur in illis:  
The times changed be, and with the times changed are we.   
But here two questions are briefly to be answered: First, Why the godly are called by the name of the world? Secondly, Why the wicked are so also called; both being contrary the one to the other?  
I answer, that the godly are so called, because they 
Why the godly are called by the name of the world.  indeed are the principallest parts of the whole world, though they be the fewest. Even as the principallest parts of a kingdom, are not the greatest number, but the smallest, as the King and his royal seed, with Dukes, Marquess', Earls, Viscount's, Barons; etc. these are but few in respect of the rest in any kingdom, yet they are the most principal.  
The godly also in the world are the only wise men of 
jer. 8. 8. 9 Psal. 111. 10. Pro 1. 7. Ephes. 5. 17.  the world: the wicked are all fools, and no better than mad men, so long as they so continue, howsoever they account of themselves, or be esteemed by other.  
The godly are the only Free men and Princes of the world: the wicked are no better than servants, and slaves and bondmen to the devil, to the world, to the wicked lusts of their own hearts. Therefore Solomon saith, I have 
Eccles. 10. 7.  seen servants (that is, the wicked and fools) upon horses, and Princes (that is, the godly and only wise) walking as servants (on foot) upon the earth. Are not the godly also 
1 Pet. 29. Reu 1. 6. &. 5. 9  called a royal Priesthood, that is, Kings and Priests unto God?  
Again, the godly are (as it were) the only pillars and supporters of the world, and of the kingdoms of the world. This is manifest by the examples of Noah and Lot before mentioned; by one of which the whole world was preserved from drowning, whiles he was in it; and by the other Sodom and Gomorrha▪ were kept from burning with fire and brimstone. Were not Eliah also and 
1 Kin. 2. 12. and 13. 14.  Elisha, whiles they lived, the charets and horsemen of Israel? But these were Prophets and extraordinary men. What then? Yet the same is to be said of all fearing God. Doth not Solomon say that a little citi● besieged by a great King, was 
Eccles. 9 14. ●5.  delivered by the wisdom of one poor man dwelling therein? Verily one poor man fearing God (such only as I said are wise) may do more good to a whole city (yea to a whole kingdom) than all the great men beside in that said city or kingdom, not fearing God, by all their carnal policy, power, force and strength whatsoever. Let therefore the world, and the politic wise men therein account of the godly as basely as they will, yet are they the fairest flowers of their garland, and those by whom they and theirs far the better every day they rise. Thus much for answer of the first question before propounded, why the godly are called by the name of the world.  
Concerning the second question, the wicked are also 
Why the wicked are called by the name of the word. Mat 7. 13. Luk. 12. 32.  called by the name of the world, because they are the greatest part thereof. For, wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat Christ's flock is but a little flock. How few professed Christians are there in respect of the Heathen, Turks and other infidels? How small likewise is the number of true Christians within the visible Churches, in respect of hypocrites, Atheists, Papists, and other notorious wicked ones?  
Again, the wicked for the most part have the world and the things thereof most at will. They have most elbow room. They live and become mighty in power. Their seed is 
job. 21. 7. 8. 9 etc.  established in their fight with them, and their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them Their bull gendereth and faileth not, their cow calueth, and casteth not her calf. They send forth their little ones like aflocke, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth: but for all that in a moment, when they dream of no such matter, much less look for it, suddenly they go down to the grave. There are also no bands 
Psal. 73. etc. 6.  in their death, but their strength is firm. They are not in trouble as other men, neither are they plagued as other men. Therefore pride compasseth them about as a chain, violence covereth them as a garmont. Their eyes stand out with fatness, and they have more than heart could wish. And what do they render to the Lord for all his former blessings? They sin so much the more, and blaspheme God to his face. But he that entereth into the Lord's sanctuary, and consulteth with the word of God, howsoever before he were moved, troubled 
ver. 17. 18.  and astonished to see their said prosperity, understood their end, and found that God had set them in a slippery place, and cast them down into destruction.  
Furthermore, the wicked are so called, because for the most part are Lords of sea and land, they are in greatest authority, bear the greatest sway, and have the greatest swinge in the world. They ride on cockhorse, or rather in coaches and carioches, and other go on foot sometimes, as their servants, and footmen, or pages.  
Last of all, in respect of their foresaid prosperity and pride, thereby they only are the brave and gay fellows and gallants of the world. They swagger, they revel, they speak and do what they list, and no man may control 
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. Upon this, Chrysostome 
The word fashioned.  writeth thus: Huius seculi figura est humi depressa, temporalis, nihil habens sublime, nihil stabile, nihil recti, sed omnia puersa, etc. The figure (or fashion) of this world lieth grovelling on the ground, is base and temporary, having nothing excellent, nothing firm, nothing strait, but all things perverse. Therefore if thou wilt go right on, frame not thyself to the fashion of this present life; for here is nothing that abideth firm: 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 steady, but all things it hath are temporary, wherefore he saith, Unto this world. For by (this) he showeth that it is frail: and by (figure) that it hath no substance. Afterward upon the next word▪ Be transformed, he addeth, Non dicit transfigureris, sed transformeris, etc. He saith not Be fashioned, but Be transformed; showing that there is only a certain fashion in the world; but that virtue hath not a fashion (or shape) but a true form, not needing any outward painting, which vanisheth as soon as it appeareth. For all these things, before or as soon as they appear, do also perish. If therefore thou shalt cast away the figure (fashion or shape) presently thou shalt come to the form. So this Father opposeth the one word to the other (as we shall hear anon how they are opposed) and maketh the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the verb here used is derived, to be only a shape or show (without any substance) of that that is not; as there appear many things in the air, that are not, and therefore do suddenly vanish: the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a form having substance. This is the judgement of Chrysostome, witty, true and godly, because indeed the whole world lieth in evil: neither have the things of this world any sound form, but (as Peter Maxtyr writeth) scenicam personam, that is, they are like to Players on a stage, that play the parts, and make show of the persons they are not. Notwithstanding the said Peter Martyr thinketh the said interpretation of Chrysostome to be more witty than sound, because the two nouns from whence the said two verbs are derived, are confounded in the Scripture, and used both for one thing. For the Apostle saith, that Christ being in the form 
Phil. 2. 9  of God, thought it no robbery to be equal with God: here he useth the noun from whence the second verb is derived. Then afterward he saith, and being found in the fashion of a 
ver. 8.  man, etc. using here the noun from which the first verb is derived; and yet meaning a true form in both places: the true form or essence or nature of God; or the true form, essence and nature of man. Again, speaking in the 
Phil. 3. 22.  same Epistle of Christ's changing our vile body, 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 body to be made like to his glorious body, the noun translated like, is that from whence the verb cometh, here translated transformed: yet the Apostle meaneth a true and real changing and making of our body like to Christ's glorious body; but in another place (as after we shall hear) he useth the verb here translated conformed, for 
2. Cor. 11. 13. 14. 15..  that that is not, but only in show. The word also from whence that second verb is derived, is used for a show of that that is not. For it is said by Mark of Christ himself, that he appeared in another form; whereby it appeareth that 
Ma●. 16. 12.  Christ shown himself in diverse forms, at least appeared or seemed to appear to his disciples to be of diverse forms, though always in essence and person he were the same, yet not seeming so to them. Arretius saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first noun, is the figure of things without life: as if the Apostle had meant, that If we fashion ourselves unto them, we do nothing else then laying aside our natural form which we have from God, turn ourselves into the shape of bruit beasts, and become without sense, logs and stocks, and are made hard stony, blockish beasts. But I find no ground in approved authors for this signification of the said word. Neither can my Philosophy make bruit beasts to be res inanimatas and insensatas, things without life and senseless. Thus much for the words.  
Now to the matter, and that as briefly as I may.  
First of all therefore, the Apostle making a kind of opposition of this negative precept to the former affirmative exhortation, teacheth us, that both cannot stand together, and meet in one subject and be performed by one and the same person. As the Prophet praying God to incline 
Psal. 119. 36.  his heart unto his testimonies, and not unto covetousness, thereby teacheth that no man's heart can be inclined to God's testimonies and unto covetousness: so the Apostle here exhorteth these Christian Romans, and in them a●l other, to present themselves a sacrifice living, holy a●●d well pleasing to God, according to his word in that behalf, and not to be fashioned or conformed unto this world, doth thereby plainly teach that no man can be such a sacrifice to God, and yet be fashioned and conformed to this world: whosoever is fashioned and conformed unto this world, plainly bewrayeth himself never as yet so to have sacrificed himself unto God, as here the Apostle hath required 
What consormitie to the world is. .  
But what is it to be conformed to the world? To be conformed to the world, is to be conformed to the wicked in the world. But who are such wicked, as to whom the children of God and they that have devoted and consecrated themselves to God, must not conform themselves? I answer, that these wicked ones are the timeservers of the world, that is, such as (before I said) do look to no other rule of their lives, but only to the times, and therefore do conform and always frame themselves to be such as the times, by reason of them that rule in the times. That we may the better know who be such as to whom the children of God are not to conform themselves, let us understand them to be of two sorts.  

Some without the visible Church.  
Some within the Church.   
They without the visible Church, are also of two sorts:  

for  
Some are absolutely without the said Church.  
Some having the name of the Church, yet are indeed  
without the true Church of Christ; as having a name  
only to be that that they are not.   
They that are absolutely without the visible Church, are all the heathen, Turks and other infidels, yea, the jews also that yet believe not Christ to be come in the flesh.  
They that have the name of the Church, and yet are not of the true Church, are all Popish Churches, and all those that live in them, wholly subject unto them. The same is to be said of all other heretics, Arians, Manicheans, Macedonians, Anabaptists, and other the like, having assemblies by themselves.  
By them that live within the Church, I mean those that are within any of the reformed Churches, in England, Scotland, Ireland, France, Germany, Denmark, the Palatinate, the Low countries, or elsewhere. Such are all Papists, both Recusants and also Church-Papists, that worship the Lord and yet serve their graved images, and worship 
2. Kin. 17. 41.  the idols of other Papists, their breaden god, their crucifixes, their Saints, etc. All which do (as it were) swear by the Lord and by Malcham, that is, by their abominable 
Zeph. 1. 5.  Mass, by their Saint Màrie, Saint john, etc.  
Such also are all Anabaptists, and other the like, that though they hold an outward communion with our Churches, yet secretly do hold their heresies and other dangerous errors, and will not be reclaimed from them.  
Such also are all other wicked and profane persons, in their lives showing themselves to be such, and profess 
'tis 1. 16.  that they know God, and yet by their works deny him, being abominable, and disobedient, and unto every good work reprobate, and yet still living in the bosom of the Church, being within the Church, but not of the Church; as john speaketh of them that had forsaken the communion of Saints, They went out from us, but they were not of us. As 
1. joh. 2. 19  the Church itself is in the world, but not of the world: so there are many within the Church, that are not of the Church. Multae sunt foris ones, multi sunt intus ●upi▪ There are many sheep without the Church (viz. elect, not called,) many wolves within.  
Neither do I mean the wicked only that now are, but them also that in former times have been: yea, not only other, but also ourselves before our regeneration; and when we were as such other have been & yet are, Walking 
Ephes. 2. 2. ver. 3.  according to the course of this world, according to the Prince of the power in the air: and having had our conversation in the lusts of the flesh, fulfilling the desires of the flesh, etc. To  
To none of all these must we conform ourselves, welking 
1. Pet. 4. 3.  as they have done or do, or as ourselves did before our calling. For it is sufficient that in the time passed of our life we have wrought the will of the Gentiles, etc. As this is forbidden here, so also is it elsewhere. To the Ephesians thus the Apostle writeth with great authority, This I say therefore 
Ephes. 4. 17.  and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, etc. The like he doth in the next Chapter, though somewhat more obscurely; for having mentioned diverse particular sins, and amplified the same by the fearful state of all such as commit them, showing that they have no inheritance in the kingdom 
Ephes. 5. 3. etc.  of Christ and of God, and therefore admonished them to beware that no man by any flattering words did deceive them, and draw them to the said sins, because that for them the wr●th of God cometh upon the children of disobedience; he concludeth with this exhortation, Be not therefore partaker with them. What is it therefore to be partaker with them, but to walk in the same ways, to conform unto them. Peter also (as even now I shown) exhorteth all for whom Christ suffered, no longer to live the rest of their 
1. Pet. 4. 2. 3.  time in the flesh (that is, whiles they lived in this world) as before time they had done, and as the Gentiles not called yet did. james also plainly condemneth this conformity with the world, commending pure religion to be the keeping 
jam. 1. 2. 17.  of ourselves unspotted from the world. What is it to keep ourselves unspotted from the world? but not to be conformable to the world. Yea, though our fathers have been men of the world, and conformed themselves unto the world, yet we are commanded not to be like our fathers, yea to forget 
Zach▪ 1. 4. Psal. 78. 8. and 45. 10. jer. 11. 10.  our father's house. In which respect diverse have always been reproved that did conform themselues to their fathers. Hitherto belong diverse particular precepts for not doing this or that▪ as other have done. Our Saviour dehorteth from distrust of God's providence, & distrustful seeking what to 
Mat. 6. 32. Luk. 12. 29 30.  eat, and what to drink, because all these things the nations of the world did seek after; by the nations of the world, meaning the heathen, that then did or now do sit in darkness and in the 
Luk. 1. 79.  shadow of death. Doth not our Saviour condemn the saluting of our brethren only (and not others as well) by the 
Mat. 5. 47. Mat. 6. 7.  example of the Publicans doing the like? So he forbiddeth vain repetitions in prayer, from the example of the heathen doing the like? the which notwithstanding the Papists still practise, repeating so many Pater nosters, so many Aue Maries, so many Cr●do●s as they have beads, thinking that by their said repetitions so mumbled to themselves they merit to be heard, though directly contrary to the 
Cor. 14. 15. etc.  Apostles doctrine, they understand never a word what they say. Doth not the Apostle also forbidden the Corinthians to be idolaters, to be fornicators, to be tempters of 
1. Cor. 10. 6. etc.  Christ, to be murmurers, to be lustres after evil, because many of the old Israelites in former times had been such? Yea, had he not also before dehorted them from some of 
1. Cor. 6. 11.  the former sins, and from some other, because themselves had been such?  
Long before also all these things, the Lord had charged the Israelites, when the Lord should seat them in the places of the heathen, whom he should cast out before them, to take heed to themselves that they were not snared by 
Deut. 12. 29. 30 31.  following them, and that they should not inquire after their gods, saying▪ How did these nations s●rue their gods, even so will we do likewise? Then he addeth, Ye shall not do so unto the Lord your God▪ etc. And hereby in them▪ the Lord teacheth us in these days, that we must not only not conform our s●lues to idolaters (Papists or other) in the matter itself of their idolatry, but also not in the manner of the worship of God himself, worshipping him in that sort that idolaters do their gods.  
Besides all the former commandments against our conformity 
Reasons against conformity to the world.  to the world, either generally in all things, or particularly in any particulars, there are also other reasons to move us not so to do. Here first of all let us remember that Peter maketh this the end of Christ's sufferings for us, 
〈◊〉. ●●t. 4. 2. 3.  namely, that we might not so live, so walk, either as the Gentiles do, or as we ourselves have before done according to other Gentiles.  
Secondly, they that do such works as the world doth, and that walk according to the world, they walk also according to the Prince of power in the air, the spirit it that 
Ephes. 2. 2.  worketh in the children of disobedience. This is no other than the devil himself, whose children our Saviour chargeth the jews to have been, because they did his deeds, and would 
joh 8. 41. 44. 1▪ joh. 3. 8.  not be reclaimed from doing his lusts, that is, the works that he commanded and incited them unto. For he that committeth sin, is the servant of the devil.  
Thirdly, doth not the Apostle say, What fellowship hath righteousness with unrighteousness? and what communion hath 
2. Cor. 6. 14. 15. 16.  light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth, with an infidel? And what agreement hath the temple of God with idols? For ye are the temple of the living God▪ etc.  
Fourthly, No man can serve two masters; therefore also no man can be conformable to the world, that hath dedicated himself too God. To whom one is servant, to him he must be conformable. This reason is the more weighty, because God and the world are not only two, but also contrary one to another. For the wisdom of the flesh is enmity 
Rom. 8. 7.  against God: and therefore our Saviour telleth Peter, 
Mat. 16. 23.  that he savoured not the things that were of God, but the things that were of men: so opposing men to God; and by men meaning the world, and the wicked in the world, as when it is said, The sons of God saw the daughters of men 
Gen. 6. 2.  that they were fair. Such as the wisdom of the world is, such are the affections of the world to God▪ For the friend ship (or love) of the world is the enmity of God: and whosoever 
jam. 4. 4.  will be a friend of the world, is an enemy of God. Such as the love of the world unto God is, such are all other aff●ctions of the world. For love is (as it were) the queen of all other affections, commanding them all, and overcoming them all, though sometimes distempered.  
Fiftly, the world hateth not only Christ ●esus himself, but in the hatred of him, hateth also all his members; and therefore it hateth his members because they are his members. 
joh. 15. 18. 19  Shall therefore any of Christ's members be conformable to them that hate them?  
Sixtly, such mutability of affections, cannot but argue great mutability of mind, and such as (upon tentation thereunto) will as well be carried about with diverse doctrines 
Ephes. 4. 14. Heb. 13. 9  contrary to the word in that behalf.  
Seventhly, all the notorious wicked without and within 
Mat. 7. 6. and 15. 26.  the Church, so remaining, and refractory, are called swine and dogs. Shall they that are holy, conform themselves to swine and dogs? So to conform, is more than to give that which is holy unto dogs, or to cast our pearls before swine.  
Eightly, all that have presented themselves a sacrifice to God, are Kings and Priests unto God, as hath been before showed. Alas, is it meet that such should abase themselves to the conformity of the world. These reasons shall suffice to dissuade us from being conformable to the world.   

CHAP. XII.  
More largely and more particularly entreating of conformity unto the world.  
TOuching the conformity unto the world here forbidden, all that have presented themselves a sacrifice 
Comformitie to the world two ●ould.  to God, or that so would do, let us further consider that this conformity is twofold:  

first, spiritual.  
secondly, bodily.   
By spiritual conformity, I mean conformity in apparent sins, both of mind and affections, and also of the outward man; and that in matters both of the first, and also of the second Table.  
By conformity in apparent sins of the mind and affections, I understand all consent with the world in any heresies or other errors, either of Popery, or of any other such doctrine, only because men of the world, our parents or other friends have been of such mind, and have lived and died in such heresies and errors.  
The same I say of being conformable to the world, Papists or other, in the outward transgression of any of the commandments, that concern the worship 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 observe days, to refrain from meats allowed by God, superstitiously thinking them unlawful; to go on pilgrimage to the images or reliks of this or that supposed Saint, and the like. So also to make vows of perpetual virginity, and to think ourselves in conscience obliged to the keeping of such vows, though in the mean time such votaries either burn in lusts, or have their whores, and think it better so to have, then to marry; directly contrary to the Apostles commandment, that for the avoiding of fornication, every man should have his own 
1. Cor 7. 2.  wife: as also contrary to that elsewhere said of marriage, to 
Heb. 13. 4.  be honourable amongst all men, without exception of any, fit for marriage, and needing marriage. The like is to be said of the vow of wilful poverty, and men's betaking themselves to Monasteries, by the witchcraft and enchantment of Popery, for the enriching of their superstitious and idolatrous houses, falsely called Houses of Religion.  
The same is to be said of conformity to the Pope's bulls for discharge of subjects from their allegiance to Princes, God having commanded every soul of the Clergy, as they speak, yea of the Pope himself (if he have a soul) to be subject to the higher powers, as well as the souls of others: 
Rom. 13. 1. 1. Pet. 2. 13.  yea, the holy Ghost having commanded prayers, supplications, intercessions and thanksgiving to be made as for 
1. Tim. 2. 1. 2.  all other sorts of men, so especially for Kings and all in authority, yea even then when there were no Christian Kings, but all were heathen and infidels. To think therefore or to practise otherwise upon the Pope's discharge, is to be conformable to the world, and not unto 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 commandment of God, only upon the Pope's dispensation. The like is to be said of doing any thing else forbidden by God, either by the persuasions, 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 authority, or in respect of kindred and affinity and friendship, or in respect of multitude.  
The use of all this, is to admonish us to take heed of all common sins of the time, swearing, blaspheming, drinking and drunkenness, whoring, and all other carnal wantonness; prosaning of the Lords days by buying, selling, riding, etc. gaming, rioting, contempt of the word and Sacraments, as likewise of magistrates or ministers, or parents or masters, etc. For the commonness of these things doth not any whit excuse or lessen them, or give us the more liberty to commit them; but it doth the more aggravate them: and the more do conform unto other in them, the more ought all that desire to sacrifice themselves to God, to beware of all conformity with them.  
Especially, according to some thing before said, let us beware of worshipping our only true God in the false and adulterous manner 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 never more abominable in God's eyes, than the idols of the Papists are; yea, not so abominable: For never was there so much spoken of any amongst those heathen, as is spoken against the new Babylon, Rome: there never was any called an Anti-god, as now the Pope is called Anti-christ: There never 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 never any said so to oppose & exalt himself above all that is called God, or that is worshipped, as the Pope is said to do. There was never any that challenged to himself all power in heaven and in earth, to forgive sins, etc. as the Pope doth. There was never any that claimed power to set up and to depose Kings at his pleasure, as the Pope doth. The head therefore of the Papists being so wicked, and so showing himself to be of the world, can the Papists themselves, that are his devoted slaves and bondmen, be better? How then may we have any conformity with them, especially in the worship of God? Oh let us not forget how great the sin of Ahaz was, in sending a pattern of an Altar from Damascus, and commanding Vriah the Priest 
2. Kin. 16. 20.  to make another at jerusalem conformable thereunto. It is therefore no small matter to dally with God, or to fail in the least point of the manner only of his worship. For though ourselves may be deceived, not only by other, but also by our own hearts, being deceitful out of measure: 
jer. 17. 9 Gal. 6. 7.  and though we may also deceive other, yet God never is deceived or mocked. It is not good (they say) to play with 
Isay. 6. 3. Reu. 4. 8. 1. Sam. 2. 2.  Saints; much less with him that is holy, holy, holy, and with whom in holiness none is to be compared.  
We may yet extend this conformity to the world a little further, and more particularly to the Ministers of the word, viz. for their not conforming themselves in preaching of the word, either to the old Popish Schoolmen and Friars, or to the jesuites and Popish Priests of these times, even in their such manner of preaching, by affecting much Latin, and many frivolous distinctions, needless questions, abstruse and acquaint 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 Popery are secretly couched, to make way for other afterward. This I do the rather add, because the practice of some in this kind of preaching amongst us, is much to be lamented: yea, the more, because it is applauded by the common people, though understanding almost nothing that they hear. Alas, did the ancient Levites in the time of Nehemiah so preach, of whom it is said, that they read in the book of the 
Neh. 8. 8.  law of God distinctly, and gave the sense, and caused the people to understand the reading? Is this according to Paul's charge to Timothy, for rightly dividing the word of truth? Is such 
2. Tim. 2. 15.  preaching according to Paul's preaching, that although he knew more tongues than all other, and had revelations 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 testimony of God with 
1. Cor. 2. 1. 13.  excellency of speech, or in the words which man's wisdom did teach, but which the holy Ghost taught, comparing spiritual things with spiritual? Yea, who also said, that not withstanding his variety of tongues, he had rather speak (but) five 
1. Cor. 14. 19  words with his understanding, that he might teach other also, then ten thousand words in an unknown tongue? Yea, is this kind of preaching (whereof now I speak) according to the preaching of the most learned and reverend Preachers and Fathers in our Church, who do not only labour themselves to preach plainly and to the edification of their hearers, but also earnestly exhort all other to preach in like manner? Oh therefore that all other Ministers would conform themselves in their preaching to these examples, and leave all conformity herein with the old rusty Schoolmen, Friars, and other Papists.  
Before I proceed any further, I might here observe the passive voice, especially for spiritual conformity, that is, for conformity in apparent and known sins. For the Apostle saith not, and conform not yourselves, but he saith, and be not conformed, by any other, either by their examples, or by their counsels, allurements and enticements whatsoever. This I might the rather observe, because some excuse their conformity to the world, even in the premises, by the provocation of other to the said conformity. But endeavouring brevity, I will content myself with the bare naming of this observation.  
To come now to bodily conformity, thereby I mean 
Bodily conformity.  not such conformity as is altogether and only bodily, nothing spiritual; but that which is especially of the body, and in such things as pertain to the body: which also are by the most accounted bodily, and not at all spiritual; and therefore to be no sin at all in such things to conform to the world. But such dreamers, and they that do so think, have forgotten the like plea of some for other matters in the Apostles time, and his answer thereunto, All things are lawful to me, but all things are not expedient: 
1. Cor. 6. 12. and 10. 23. 1. Cor. 10. 31.  all things are lawful, but all things edify not: neither do all things make to the glory of God, at the which notwithstanding all Christians must aim, even in eating and drinking, and in whatsoever else they do. Such pleaders also for such conformity of body, have forgotten that which elswere the Apostle speaketh, for the thinking upon. and therefore for practise accordingly of whatsoever 
Phil. 4. 8.  things are lovely, whatsoever things are of good report, as well as of whatsoever are simply true, honest, just, and pure. And although the kingdom of God do not consist in meats and 
Rom. 14. 17.  drinks, viz. only or principally, yet even in such things we are to have respect to the kingdom of God. But what are these things now to be touched concerning bodily conformity? Even the general conformity of all sorts, of all ages, of men and women, as well professors of the word as of other, to the world, and to them that are altogether of the world, mere worldlings, and a very little better than Atheists. Wherein is this conformity? First of all in apparel, not so much touching the matter, the same being oftentimes above men's callings and abilities, that therein they may brave it out with the best; but also and especially in the fashion and colour, and manner of making the same. For the Lord hath commanded not some 
Thes. 5. 5. 8. Ehes. 5. 8.  but all that are of the day (that is, children of the light) to be sober, with sobriety joining the breastplate of faith, and love, and hope of salvation: thereby showing that where there is true faith, and love, and hope, there is and will be sobriety also; and the less sobriety, bewrayeth less faith, love and hope. So saith Peter, Girding up the loins of your mind, be sober, and hope to the end, etc. No sobriety therefore, 
1. Pet. 1. 13.  no hope to the end. And again, Be sober and watch, for the devil your adversary goeth about like a roaring Lion 
1. Pet. 5. 8.  seeking whom to devour. They therefore that are not sober, expose and lay open themselves to the devil. I could allege many other Scriptures in commendation of sobriety. Yea but, will some man say, such Scriptures are only for sobriety of the mind, and confining of the thoughts, and moderation of the affections, the which are (as it were) the loins of our minds. What then? The inward man commandeth the outward. Where there is the inward sobriety, there cannot but be the outward. The outward may be where there is not the inward: but it is impossible for the inward to be without the outward, where there is knowledge of the things that belong to the outward sobriety.  
The sharp reprehension also of the daughters of Zion, 
Isay. 3. 16. etc.  for their immodesty in apparel, and lightness in their gesture, going minsingly, and with their necks stretched out, (oh that our Ladies and other fine Dames would wisely consider that place, & make use thereof accordingly,) this reprehension (I say of those daughters of Zion) doth condemn the like in all, and commend the contrary to all. The Lord also by another Prophet doth very heavily threaten to punish the Princes, and the King's children, and 
Zeph. 1. 8.  all such (without exception of any) as are clothed with strange apparel. What shall I say of the Apostolical precepts for women to adorn themselves with shamefastness and sobriety, & c? Do not these Scriptures belong to these times, as well as other Scriptures both commandments and promises? Deny the one, and deny the other; take away the one, and take away the other. So in the end, we that have received most mercies, shall be most lawless. No Scriptures shall belong unto us. May any look for salvation, without the Scriptures, which only are able to make 
2. Tim. 3. 15.  us wise unto salvation? Do not such Scriptures also belong to men as well as women? Doubtless they do; except men will say, that God will have women only to be saved, and not men. Women are especially named, because the sex most commonly is given most to pride & new fashions. Yet that place of Zephaniah is of men, Princes, and Kings sons, yea of all such generally as are clothed with strange apparel, or with the apparel of strangers. If yet any will harp upon the former string, of those Scriptures of the old Testament to be now out of date, as having belonged only to the Israelites; let him remember, that whatsoever things are aforetime written, are written as well 
Rom. 15. 4.  for our learning (or instruction) as for the learning and instruction of the Israelites: yea rather more for us, then for 
1. Pet. 1. 12.  them. And hath the Lord dealt more bountifully with us then with them, and doth he not require more duty of us then of them? Doubtless the more that God hath honoured 
Heb. 2, 1.  us, by speaking immediately unto us by his Son in our own nature, the more earnest heed we ought to give to those things which we have heard from that his Son, etc. Yet alas in these times, and in this matter of fashioning to the world, all men live as if there were no word of God to the contrary: yea, as though not only the Pope (that dispenseth with greater matters) but God himself had given dispensation for all to live as they list, and to do what they list. We may now well cry out, O the fashions, the fashions of these times. He that in apparel will see the fashions of all countries, need not to travel out of our own land: he may see all, and more than all within the land. Every other nation do better content themselves with their own fashions, than we here in England. Yea, we here in England, by our multiplicity of fashions, do read a lecture of doing the like to all other nations.  
This horse disease of the fashions, hath hatched another of the yellows, as dangerous, as foul, as uncomely as the former, a species and a daughter of the former; and from the foundations of the world (for aught appeareth by any histories) never heard of till now very lately, and in our land, as if the same were the common school of all vanity; except only in Ireland, where they saffron all their wearing linen (as some report) for the avoiding of that vermin, that do most abound in the country.  
Thrift indeed is pleaded for this yellowing of linen, as the which being so yellowed, needeth not so much washing. But why do they not so yellow also their other wearing linen, and bed-linnen and table-linnen? They also that herein do most plead thrift, in all other things are least thrifty; yea, most prodigal, most riotous.  
With the premises may be remembered the diverse forms otherwise of apparel, sometime long waists, sometimes short waists; the aprons of women and the girdles of men being almost at their chins. So also the variety of men's breeches, sometimes like great cloak-bags, sometimes below like water-tankers at the top. So also of hats, sometimes high crowned, sometimes low crowned; sometimes narrow brimmed, sometimes broad brimmed, so bangling about the ears of men, and hiding their faces, that they cannot easily be discerned: and therefore the more resembling such coverings of the face as the Apostle forbade 
1. Cor. 11. 4. 4. etc.  the men of Corinth in their Ecclesiastical meetings and religious exercises. Notwithstanding such hats seem more tolerable for women, as being more agreeable to such coverings as the Apostle commendeth to the women of Corinth, in the place before alleged.  
The like may be said of the variety of girdles, points, garters, boots, spurs, shoes, and shoestrings; though now boots and spurs have go● the upper hand of shoes and shoestrings, and have almost justled them like jacke of Lent clean out of doors.  
Moreover, the former diseases of fashions generally, and of the yellows particularly, go not alone, but are likewise accompanied with a third, at least in men, namely, the staggers. For alas, how do men in these days, of all sorts almost, stagger and reel in all places. Husbandmen, servants men and boys▪ come not to any market almost, but they go home staggering and reeling. But this belonging to the spiritual conformity to the world before spoken of, it shall be sufficient to have interposed thus much thereof in this place: the rather have I named this now, (though somewhat disorderly) because I had before but named the root of this disease. The premises are the more worthy of reproof, because as the spider taketh hold with her 
Pro. 30. 28.  hands, and is in King's palaces: so the greatest of these evils have gotten footing in the houses of the greatest professors, 
2. Cor. 8. 18.  and of such as have been of praise in the Gospel, and have infected not only their servants, but also their children, yea their wives, yea themselves, at least they being whist and winking at them in their servants, children and wives, not saying unto them, Why do ye so? and so being 
1. Kings 1. 6.  accessory unto them. O lamentable, O woeful. For, is this inhibition of conformity to the world, only to husbands themselves, and not also to wives? to parents, and not also to children? to masters, & not also to servants? Doubtless it is to the one as well as to the other. The husband 
Gen. 2. 24. Mat. 195. Psal. 128. 3.  and wife are one flesh. Children are branches of their parents. Servants are hands to their masters. All make an household. Is not Abraham commended that he would 
Gen. 18. 19  teach his children and household the way of the Lord▪ etc. The commendation of Abraham is a commandment for all that will be children to Abraham; and a reprehension of all that do not that, for which Abraham is commended. Oh let such remember the sharp reprehension of Eli by 
1. Sam. 2. 31. &c▪ and. 3. 17.  the Lord, for his being no sharper to his children: as also the fearful commination against his house in▪ that behalf, 
1. Kings. 2. 17.  with the event according.  
Here let us not omit amongst the conformities of these times to the world women's painting their faces and breasts, and laying open their said breasts most immodestly, almost to their wastes, yea, their picturing likewise upon their breasts cherries and birds, yea, the patching of them also, and of their faces, here a patch and there a patch. Oh abominable, oh monstrous; the daughters of Zion before mentioned and wicked jesabel herself never came to this height.  
To the former may be added their wearing of strange hair, I mean the hair of other women, either bought of some that are poor, and for money glad to cut it off to serve the foolish desires of other, or taken from the heads of some before dead, the which strange hair▪ likewise sometimes they die, not according to the colour of their own hair, but white, or of some other colour, according to the fashion of most, that so all in colour of hair may be like one to another, how unlike soever in complexion; and all may wear one livery, as serving all one mistress. The like may be said of their pendent lock about their cheeks most undecently, howsoever they think themselves adorned thereby, and directly contrary to the precepts of Paul and of Peter, I suppose also that if they knew 
1. Tim. 2. 9 1. Pet. 2. 3.  their butter to be made by any wearing such locks, they would not very willingly eat thereof, I could speak more homely hereof, but that I think some to do it more of ignorance, and custom, and to satisfy the minds of some other, either husbands, or parents, or mistresses, then of any pride they take therein, either not knowing or not remembering what holy Scripture hath said against the same.  
But let us dive a little deeper into these deep abominations of these times, drawn from the deep pit of hell itself. How therefore have men and women changed their s●xe, (as much as they can) one with another? Men wearing long hair like unto women, and women cutting off their hai●e like unto boys, or beardless young men, wearing nothing thereon but hats, putting them also off to such as they meet. Oh monstrous, oh monstrous. Are not these things in men, and also in women, directly contrary 
1. Cor. 11. 14. 15  to the Apostles doctrine? Is not the doing of either of both, to gain say to the face of the Apostle? yea, of Christ himself that spoke in the Apostle, as the soldiers did? Is 
2. Cor. 13. 3. Mat. 27. 30. 2. Tim. 3. 16.  it not a crying of defiance to the holy Ghost, by whose inspiration the whole holy Scripture was given, and by whose direction Paul wrote all that he did? Of such long haired men the Scripture recordeth one, and but one example, Absolom the rebellious and traitorous son of David, 
2. Sam▪ 14. 26.  whose fearful end and direful judgement all men know, namely▪ that by that his long hair he was hanged 
chap. 18. 9  in an oak. Oh that our like haired gentlemen would make use thereof, and tremble. Would any of them have the like end? Though they would not, yet let them fear a worse.  
Of such short haired Gentlewomen, I find not one example, either in Scripture, or elsewhere. And what shall I say of such poled rigs, ramps and Tomboys? May it not be thought that they do so, that sometimes by some not knowing them, they may be taken for young men in long coats, the rather because some of them also wear boots and spurs, and short swords by their sides, that being so taken they may also be bedfellows to such young men, and so play the harlots with them, as holy Pope joane did, who by that means being with child, fell into her travel thereof as she was in the midst of her holy Procession with all her carnal Cardinals, none of them all perceiving any such thing before.  
We may ask the question that the Lord asketh, and make that answer that the Lord also maketh: Were they 
Ier▪ 6. 15. & 8. 12.  ashamed when they committed this abomination? Nay, they were not at all ashamed, neither could they blush. But if they be not past all grace, let them take heed in time. Let them be ashamed and repent, and that speedily; otherwise let them fear, yea, certainly look for the which in the former places followeth: Therefore they shall fall among them that fall; at the time that I shall visit them, they shall be cast down, saith the Lord. In this their fall they shall be confounded, and ashamed with everlasting shame. In the mean time, the less themselves are ashamed or touched with this their great sin, let us all that fear God, mourn the more for them, praying also for them (as Simon Magus entreated Peter and john to pray for him) that none of those things 
Act. 8. 24.  they have deserved may come upon them. Yea, let us mourn and pray the more for ourselves and the whole Land, because such sins are crying sins in the ears of the Lord of hosts, for judgement against the whole Land.  
With that before said, of men's wearing long hair like to women, we may join the great variety of men's cutting their hair, whereby they greatly disguise and deform themselves, not only making themselves fools, but looking also like to some unreasonable creatures: especially some fools of the country that go to plough and cart, and in other places men of all trades, tailor's, shoemaker's butchers, millers, tapsters, etc. are to be admired for their strange locks and long hair, some all before, some all behind, some long round about, their crowns being cut short like coats or Popish Priests and Pryers: some having long locks at their ears, as if they had four ears, or were prick-eared: some having a little long lock only before, hanging down to their noses, like to the tail of a weasel; every man being made a fool at the Barber's pleasure, or making a fool of the Barber, for money to make him such a fool. For as it is said of the makers of idols and images, They that make them, are like unto them: so may it be said of such fools and such barbers. 
Psal. 115. 8.   
Most lamentable especially is it, that great foretops and long hair hath seized upon some in the ministry, that come up to the chair of Moses, more like some gentlemen's butler's, than Ministers of the word; and being in that place, they conform themselves to another sort altogether of the world, namely, Players, and so they speak like to actors upon a stage. Alas, how lamentable is this? I do the rather speak a word hereof, hoping that my labours may come to the hands of some that have power and hearts to reform it. For it is a great scandal, and no small disgrace to that honourable calling. The young years of some, may not be pleaded for excuse thereof: because though they be young in years, yet by calling they are Elders, and aught to be of grave carriage beseeming Elders. 
Tit. 2. 12.  All these things I have not spoken with any delight in so speaking, but in grief of heart from love to God and men, to see such things, and not without fear of God's judgements against such things.  
I might speak much more of this theme, but I cannot reckon all fashions of the world, and of other unto them; and therefore no longer to linger in this conformity to the world, which maketh a deformity of all things; neither to speak any more of God's children's fashioning themselves to this wicked world, that putteth all out of fashion; before notwithstanding I pass altogether from 
The pronoun, this▪  this argument, let us not altogether forget the pronoun this, as interlaced by the Apostle, and prefixed before the word world, the better to enforce the dehortation from all conformity thereunto. For it noteth the shortness and uncertainty of the world. In which respect it is elsewhere called this present world; yea, with this adjunct evil also inserted 
'tis 2. 12. Gal. 1. 4.  before it. And this is not so much to be understood of the place of the world, as of those persons in the world, which before I have showed to be meant by the word world in this place. And therefore the Prophet speaking of such, saith, How are they brought into desolation as in a moment? 
Psal. 73. 19  Zophar also speaking of the wicked man in the singular number, saith, Though his excellency mount up to the 
job. 20. 6. etc.  heavens, and his head reach to the clouds, yet he shall perish for ever like his own dung: they which have seen him, shall say, Where is he? He shall fly away as a dream, he shall be chased away as a vision of the right, etc. Have we not also heard 
job. 21. 13.  before, that job saith, that the wicked in a moment go down to the grave? Is not this manifest by the whole world (eight 
Gen. 7. 17.  persons only excepted) taken all napping in the flood? 
Gen. 19 24.  by Sodom and Gomorrha suddenly consumed by fire from heaven? So likewise by the examples of Pharaoh and 
Exod. 14. 24.  his army, suddenly drowned in the sea? of Corah, Dathan 
Num. 16. 31.  and Abiram, suddenly swallowed up of the earth? of Nabal, suddenly becoming like a stone, etc. of Absolom, subdenly 
1. Sam. 25. 38. 2. Sam. 18. 9  hanged by the hair of the head in an oak, and all his army as suddenly vanquished: of the army of Senaherib, all almost slain in one night by one Angel of the 
Isay. 37. 36. 38.  Lord, and himself likewise murdered by his own son suddenly, as he was worshipping in the temple of Nisroch his god: of Haman, on the sudden hanged on the tree 
Ester. 7. 9 10.  which he had prepared for Modecai: of Belshazzar, suddenly losing both life and kingdom: and finally (to omit 
Dan. 5. 30.  many other) of Herod in a moment smitten by an Angel of the Lord, and eaten up of worms? 
Act. 12. 23.   
The riches of the world are uncertain, their honours uncertain, their friendship uncertain, their health uncertain, their lives uncertain, not only as other men's, but also much more: who therefore that is wise would conform unto them?  
Besides the former uncertainty in every respect of the men of the world, who seethe not that men fashioning themselves to the world, and being at greater expenses by the daily change of such fashions, than they need, to disable themselves from performing many duties of love unto other, and from leaving so much to their own children (though many) as their parents left to themselves alone? yea, sometimes by such conformity and often change of fashions, as new fashions are invented, they that were (at the first) full, are brought to such penury, that they are glad to hire themselves out for bread: or that which is worse, 
1. Sam. 2. 5.  they hide themselves, and play least in sight: yea, that is worse of all, either they beg for bread, or else being taken and committed to prison, they die in great misery: yea also do greatly damnify other, by their great bravery, making show of great wealth, and running into greater debt than they are able to pay, do also beggar other as well as themselves. Do not some also fall to thievery and robbery, for maintenance of their new fashions and bravery?  
Last of all, for our further admonition to be the more wary of all conformity to the world, it is worthy our remembrance and good considerations, that the Israelites 
1. Sam. 8. 5. 6.  desired a King, only to be in the fashion of other nations: so they said, Make us a King to judge us, like all nations. This thing did not a little displease Samuel, but it displeased the Lord much more. For though the Lord bade Samuel praying in his grief for direction therein, to hearken 
ver. 7.  unto the people in all that they said unto him: yet mark the Lords reason why he would have Samuel so to hearken unto the people, For (saith the Lord) they have not rejected thee, but they have rejected me, that I should not reign over them. May not such as are so ready to conform to the world, as the Israelites were desirous of a King, to be like to other nations, fear lest the Lord say of them, that they have rejected him, in that they have rejected his word, and not submitted themselves to his word against such conformity? This reason against such conformity from the former example of the Israelites desire of a King that they might be conformable to other nations, is the more weighty, because the Lord by the Prophet 
Hos. 13. 10. 11. Num. 11. 33. Psal. 106. 15. Qu.  saith, that when they asked a King, he gave them a King in his anger, (as before he had given them quails) and took him away in his wrath. But if he gave them a King in his anger, how did he take him away in his wrath? The taking away of a King given in God's anger, may seem to be a testimony of his favour rather than of his wrath; especially the Lord advancing David to his throne, a man according to Gods own heart? I answer, that the Lord gave 
An.  Saul to be their King, in his anger against them; but he took him away in his wrath against Saul himself for his sins, namely, for his transgression of the Lords commandment 
1. Sam. 15. 23. 1. Chron. 10. 13  touching the Amalekites, and for his ask counsel of one that had a familiar spirit. 
How we may avoid conformity to the world.   
That we may the better take heed of such fashioning ourselves▪ or being fashioned to the world, let us all, especially such as have been borne of Christian parents, & have had Christian education, take heed of all familiar society with the world. For there is no means more effectual to conform men to the world, than company and familiarity with the world. Therefore the Lord both often and earnestly charged the Israelites to beware of all 
Exod. 23. 32. and 34. 12. Deut. 7. 2. etc.  covenants with the heathen nations, lest they should learn their fashions, and be infected with their sins, both in the worship of God, and also in other things, So doth Solomon his son, and all other. We know likewise what 
Pro. 1. 10. 4. 14. 2. Chron. 20 37  the Lord said to jehosaphat for his society with Ahaziah King of Israel; how also he commanded Amaziah King of juda to dismiss the hundred thousand Israelites whom he had hired to help him against his enemies, though to the loss of an hundred talents of silver paid before, and to the great spoil that they so dismissed did make as they 
2. Chron. 27. 7. etc.  returned. He also that will dwell in God's tabernacle, must▪ contemn avile person. David also himself often protesteth 
Psal. 15. 4. Psal. 26. 4. 31. 6. 139. 21. Psal. 119. 15.  his hatred of the wicked, and biddeth the evil doers to avaunt, because he was resolved to keep God's commandments; thereby noting that he could not keep God's commandments, if he should suffer the wicked to be his companions. A little leaven doth the more easily sour the whole 
1. Cor. 5. 6. 1. Cor. 15 33.  lump: and evil communications the more easily corrupt good manners, because we are all by nature more apt and more inclinable to evil then to good; yea, altogether to evil, not at all to good.  
Another means against being fashioned to the world, is to turn away our eyes from beholding of vanity, and the 
Psal. 119. 37.  fashions of other. Dinah paid dear for her going but to see the fashions of the Shechemitish daughters: and the Israelites 
Gen. 34. 1. 2.  being invited by the Moabites to the sacrifices of their gods, that is, to their idolatrous feasts, became idolaters 
Num. 25. 2.  with them, and bowed down to their gods.  
If of necessity we come in company where we cannot but behold such things; and if by the like necessity we have some dealing with the men of the world, and cannot avoid it; then by prayer to God let us carry such spiritual preservatives about us, against all corruption thereby, as we use to carry about us in times of common sickness, so to preserve us from all infection of such sickness.  
These things must be joined with those afterward now to be spoken of: in the mean time let none flatter themselves. Sin, of small beginnings and small means, quickly groweth great; and being once so grown, it is hardly repressed. Neither doth one sin go alone, but is accompanied with another. The world also is a subtle harlot, yea more subtle than that harlot whereof Solomon admonisheth his son and all men to beware, and to take heed of 
Pro▪ 6. 25. and 7. 5. etc.  her enticements and allurements unto her fashions. Thus much of this first part of this second verse, in these words, And be not conformed to this world.   

CHAP. XIII.  
Of the next words, viz of the amplification thereof by an opposite thereto, namely, transformitie: as also of the means whereby we may be transformed: and of part of the second amplification of our said transforming, from the end thereof that is, that we may prove what is the will of God.  
THe next words are, But be ye transformed. Of these 
Be be transformed.  words I will speak very brefly. The first word, but, here and elsewhere noteth a plain opposition betwixt that before, and this now spoken; betwixt that conformity to this world, and this transformitie: yea, such an opposition, as that the one and the other cannot agree together, neither may be joined together. The like opposition of impossible agreement together, is noted by the same word in the original text elsewhere, as when our Saviour saith, 
Mat. 16. 17. joh. 6. 27.  Flesh and blood hath not revealed this unto thee, but my Father which is in heaven. And, Labour not for the meat which perisheth, but for the meat which abideth to everlasting life. By the same word also Paul noteth such an opposition betwixt fainting and being daily renewed in the inward man, 
2. Co●. 4. 16.  as that thereby he teacheth such as so faint and be discouraged by afflictions, cannot all the while they so faint be renewed in their inward man. The opposition also betwixt 
ver. 17.  looking on the things that are seen, and the things that are not seen, is expressed by the same word that is here translated but. So when john saith to Gaius, Fellow not that which 
3. joh. 11.  is evil, but that which is good; he teacheth, that both evil and good cannot be followed. Many other the like places there are, needless to be here alleged. By this word therefore but, the Apostle in this place teacheth, us, that 
2. Kin. 17. 33. 41  we can be no more conformed to the world and thus transformed, than we can truly fear God, and yet serve other gods; or then we may swear by the Lord and by Malcham; 
Zap. 1. 5.  or to be short, than we can follow both good and evil.  
Secondly, this word but, in sinuateth something to be understood after the word be transformed, whereunto we must be transformed, as well as before the Apostle had showed whereunto we must not be conformed, viz. to the world. As therefore conforming and transforming are opposed one to another; so, what is to be opposed to the world, but God himself? For we have before heard, that the amity of the world, and the wisdom of the world, are opposed to the love of God, and to the wisdom of God. By these things therefore it is evident, that when the Apostle exhorteth us to be transformed, he meaneth, we should be transformed to God, in being holy as he is holy, as before we heard. It is a turning, but from the world unto God, as God himself saith, If thou return, return unto me. And 
jam 4. 1. A &. 16. 18. Ephes. 22. 2. Cor. 4. 4.  this all one with turning from darkness to light, and from the power of Satan (the Prince and god of this world) unto God. This turning must be of our whole man, as the former sacrificing of ourselves. It must be in truth, and not in show, as the Apostle saith, that Satan transformeth himself into 
2. Cor. 11. 13. 14  an Angel of light. For the word there used, is not that that is here in the second place, but that that is before used, and translated be not conformed to this world, whereby the distinction before noted out of Chrysostome, and his difference betwixt the two original words here translated conformed and transformed, seemeth to be the more authentical, because as Satan's transforming himself into an Angel of light, is not real and permanent, but superficial, and therefore suddenly vanisheth, he quickly appearing in his colours again: so all conformity to the world is superficial, and doth quickly vanish, like a morning mist or dew, or rainbow in a cloud. But transformitie and turning to God, is that that continueth and abideth for ever. Once wrought, it is done for ever. For as it is unto God, so it is of God, who is not like to that unwise man that taketh in hand the building of a tower, never counting before 
Luk. 14. 28.  what it will cost him, and is therefore forced to leave before he have finished it, as not being able to go through with it; but God is wise, and able to go through stitch with whatsoever he beginneth: for who can hinder him? Notwithstanding because no man is here so transformed and turned to God, but that still there remaineth in them some corruptions, and some dregs, and as it were stumps of the old man, in respect whereof he may still cry out as Paul himself did, O wretched man that I am, who shall deliver me 
Rom. 7. 24.  from this body of death? Therefore the Apostle here exhorteth these worthy Romans to transform themselves, that is, more and more to turn unto God, as before he had exhorted them to present themselves a sacrifice to God, living, etc. though they had been such a sacrifice long before. Now both our first, and our second, and our daily turning unto God, is the work only of God, according 
Psal. 80. 7. 19  to the Prophet's prayer, Turn us again, O Lord God of hosts, etc. and that because our said first turning is as great a work as the first creation of the world; and our second and daily turning, is as great a work as God's daily government of the world: yet for all that, we have all need of daily exhortations so to turn, as the means whereby God worketh our said turning, and provoketh us more and more so to turn.  
The word here used, is also of the passive voice, to teach us as much as before I said, that it is not our work so to turn and to transform ourselves, but the Lords.  
It is also that word that is used for Christ's transfiguration 
Mat 17. 2. Mark. 9 2.  in the Mount: yet it doth not cross any thing that before I have said. For though that transfiguration or transformation were but for a time, for the better strengthening and comforting of those Disciples that he had there with him: yet it was in truth, and real, as a precedent of that glory he should have when he should ascend into 
Heb. 1. 3. 8. 1.  heaven, and the which now he hath in the heavens, at the right hand of Majesty. It was not like to that transformation that before we spoke of, of Satan into an Angel of 
2. Cor. 11. 13:  light; but it was that very true transformation which he had in his ascension, and yet hath, and ever shall have. Yea, this very word also is used of us by the Apostle, when he saith, We all as with an open face beholding as in a glass the 
2. Cor. 3. 18.  glory of the Lord, are changed into the same image from glory to glory, etc. For here also he meaneth a real and a true change, not a change only in show. The sum of this is, that it is not enough for us not to be conformed unto the world, but we must be transformed and made like unto God. This shall suffice to have spoken of these words, But be transformed.  
The next word in our text, is concerning the inward 
By the renewing of your mind.  means of our transforming unto God; this is said to be by the renewing of our minds. Or these words may be read thus, in the renewing of the mind: as noting the subject wherein this transformation is begun: but I rather read it as before, for the means of our transforming. So here are two things: renewing; and the subject of renewing, viz. the mind. Neither is the pronoun your, altogether to be neglected, but to be observed, as teaching, that although these Romans were already excellent Christians, (it were well if our Romanists were such) yet even they need more renewing, and daily renewing of their minds; as also that men must not post over the instruction of men to other, but apply them to themselves. But the chief matter here, is the renewing of the mind. Now although these two words intimate two things (as I said,) first a renewing; secondly, of the mind: yet I will not speak severally, but jointly of them both. The former expresseth a renewing; the other signifieth how and in what manner, or rather in what part we must be renewed. If we will not be conformed to the world, but desire to be transformed and turned unto God, we must be first renewed. Without renewing, all our not conforming to the world, and transforming and fashioning ourselves unto God, is nothing worth. But this renewing must be of our mind. If our minds be not renewed, all other things are nothing; even all the renewing of our outward man: yea, it is not possible either for our outward man to be renewed, or being renewed, long to hold and continue, except the mind be renewed. If the mind be renewed, the whole man will be renewed. The Apostle hath the like words, though not the same, elsewhere, Be ye renewed in the spirit of your mind. 
Ephes. 4. 23.  The word renewing coming from a verb compounded with a preposition prefixed, in composition signifying a reiteration of a thing before done; here signifieth the restoring of the mind to that state wherein it was before the fall of Adam.  
By the mind, is to be understood the principallest part or power of our soul, the chief seat of our reason, understanding and thoughts; the queen and commander of all our affections, and of the will itself. This being changed, the whole heart or soul will be changed. This being renewed and restored to the first perfection thereof in Adam in his first creation, the whole heart and soul will be renewed and restored, which is done by the word. The 
Psal. 19 7.  whole heart being renewed and restored, touching knowledge, thoughts and affections, and will also itself, the whole outward man, touching all the behaviour thereof, will also be renewed and restored. Yet all this renewing 
1. Cor. 13. 9 4. etc.  is but in part in this life, but to be made perfect and complete in the life to come. Notwithstanding being here once begun, this beginning is such an assurance of that future perfection thereof, as that all the devils in hell by all their subtlety and power shall never be able to hinder the said perfection.  
This mention here of the renewing of our mind, teacheth, the very mind and best part of men to be decayed; for otherwise there needed no renewing.  
It teacheth also, that there remaineth some oldness in the minds of them that are as well renewed as these Romans; in respect whereof they have need to be every day more and more renewed.  
But there may be a show of renewing of the outward man, without this renewing of the mind and whole man: but that is but for a time, it cannot hold out, it will vanish, 
2. Kin. 10 31. 2. Tim. 4. 10. joh. 6. 66. 2. Tim. 1. 15. 1. joh. 2. 19  as appeareth by the examples of jehu, of judas that betrayed our Saviour, of Demas, of diverse that forsook our Saviour himself, and walked no more with him; of many other that forsook Paul and john. All these and diverse other were outwardly transformed, and in some sort renewed; and so many daily are and shall be renewed to the end of the world, but not by their renewing of the mind here spoken of: yea, some have on the sudden some good thoughts and motions, as it were flashes of the Spirit, which afterward by the watery corruption (as it were) of the heart more abounding, as also by worldly cares or pleasures of 
Mat 13. 22. Luk 8. 14.  this lise are soon quenched. Yea sometimes good thoughts and good motions wrought by the ministry of the word, a●e all dashed, especially in young men, by the wicked counsel of some other young companions. All these are not transformed by the renewing of the mind. But leaving this, let us now come to the end whereby our former transforming to God by the renewing of our mind, is further amplified. This is, to try or prove what is the good, acceptable 
To prove the will of God.  and perfect will of God. Here are two things to be considered: first the action, trying or proving: secondly, the thing to be tried or proved.  
To try or prove here may signify, by experience to try or prove, and so to find out a thing by through fi●ting and bolting of it, as that we do also approve and allow it. Therefore Peter making this to be the end of manifold, 
1. Pet. 1. 6. 7.  light and short afflictions in this life, that the trial of our faith, much more precious then of gold tried in the fire, might be found to our praise, honour and glory, etc. useth both the noun's trial, and also the passive particle being tried, that come from the same root from whence the active verb here used also cometh, and so doth signify our faith approved, and the gold also purged from all dross▪ by the fire, and so made manifest to be good and currant.  
Howsoever we take this word, whether for proving or 
The necessity of knowledge.  approving, it being written to an whole Church, teacheth, that all aught to have knowledge themselves to try. For, without knowledge, there can be no trial. So elsewher 
1. Thes. 5. 21. 1. joh. 4. 1.  we are willed to prove all things and to try the spirits. This we must do of our own knowledge, not relying upon the Church only. Are not the men of Berea commended 
Act 7. 10. Hab. 2. 4.  for proving the doctrine of Paul himself? And how did they prove it? By the Church? No: but by the Scripture. As every man must live by his own faith, and not by the faith of another: so for trial what is the will of God, he must have knowledge of his own. The knowledge of another will do him little good. Ignorant men that doubt of pearls or precious stones, or gold, may try the same by the knowledge of other that are skilful and faithful: but in matters of salvation, they must not trust only to the knowledge of other, how learned or faithful soever. Therefore we are charged to join knowledge with faith and 
2. P●t. 7. 2. Pet. 3. 18.  other virtues; and to grow in grace and in the knowledge of our Lord jesus Christ: and Paul longed and prayed to be with the Philippians, that by his presence their love might abound 
Phil. 1. 9 10.  more and more in knowledge and in all judgement, whereby they might be able to prove (using the word here used) things that differed, etc. Neither is there any true faith without 
Ephes. 4. 13. Tit. 1. 1.  knowledge. For knowledge is the genius in the definition of faith. The Gentiles also are said to be alienated from the 
Ephes. 4. 18.  life of God, through the ignorance that was in them. And how shall a man examine himself before the Supper of the 
1. Cor. 11. 28. 2. Cor. 13. 4.  Lord, and try whether he be in the faith or no, without knowledge? But having written at large elsewhere of the necessity of knowledge, I will say no more in this place for proof thereof, or for the confutation of the Popish and doltish doctrine for Ignorance to be the mother of devotion, thereby to make all fools and dolts, and so of their religion. In which respect, understanding devotion to their religion, they speak most truly. For none of any knowledge will have devotion unto it.  
Oh that some would seriously consider of the former last place to the Corinthians, for examining whether they are in the faith or no, for proof of Christ speaking in the 
2. Cor. 13. 3. 5.  Ministers of the Church of England, by faith wrought and increased in the hearts of many through their ministry: then would there not be so much question of their ministry, whether it be Christian or Antichristian, as there hath been.  
But to return. When the Apostle exhorteth these Romans to be transformed to God by the renewing of their mind, for the proving what is the will of God, he thereby teacheth us, that we cannot possibly prove what is the will 
The will of God cannot be proved but by them that have renounced conformity to the world, & transformed themselves to God, and be renewed in their mind. 1. Cor. 2. 14. joh. 3. 3. Mat. 16. 17 Ephes, 1. 17. 18 Mat. 16 23. Mark ●▪ 33.  of God, except we first have renounced conformity with the world, and be also transformed to God and renewed in our mind. For all the wisdom of the flesh is enmity to God. One enemy will never judge well of the will of another: neither is the natural man capable of the things of the Spirit of God. Except a man be borne again, he cannot see the kingdom of God. He cannot understand the mysteries thereof. Whatsoever any man knoweth of Christ unto salvation, flesh and blood hath not revealed the same unto him, but the Father of Christ himself by his holy Spirit; the which is therefore called the Spirit of wisdom and revelation, to enlighten our understanding, etc. Without this Spirit, man savoureth not the things that are of God, but the things that are of men.  
The use of this point therefore briefly is, as to refute the Popish doctrine of man's natural capacity of the mysteries of God; so also to instruct us, that if ever we will prove, and know, and approve this will of God, than we leave off conformity to the world, and labour to be transformed to God, and renewed in our mind. For what is the cause why many in these days, never so much as try and examine what is the will of God, much less approve it to be such as it is? Even this, that such have not renounced the conformity of the world, neither turned to God, nor renewed in their mind. Whatsoever, and how excellent soever this will of God be in itself, yet it is obscure unto them. Though they hear this will of God never so perspicuously and plainly laid forth & opened unto them, yet all things are done in parables unto them, that seeing, they 
Mark. 4. 12.  may see, and not perceive, etc. Let such therefore look to themselves in time, not only that contemn the word & neglect the hearing▪ thereof, but that also are everlearning, 
2. Tim 3. 7.  and never be able to come to the knowledge thereof; lest they be of the number of them of whom the Apostle saith, If our 
2. Cor. 4 3.  Gospel be hid, it is hid to them that perish.  
Moreover, to whom God hath revealed this his will, let them give thanks to God the Father, the Lord of heaven and earth, in this behalf, as our Saviour did for revealing 
Mat. 11. 25.  the same to the babes of his time, and as Paul did for the 
1 Cor. 1 5.  enriching▪ of the Corinthians by jesus Christ in every thing, in all utterance, and in all knowledge.  
But how shall we be so withdrawn from conformity to the world, and be transformed unto God, and renewed in our minds? It is the work only of God; yet he worketh it by means, especially by preaching his word, wherein this will of God is contained: yea, he beginneth it, upholdeth it, and increaseth it by this means; as also by much reading and meditation of the said word; by conference likewise with them that have more shaken off the world, and turned unto God, and be more renewed in their minds then ourselves. And all these will be the more blessed unto us, the more often and earnestly by prayer we crave the blessing of God upon them. I could plentifully prove these particulars, but that I labour for brevity.  
The next point to be considered, is the thing itself 
The will of God, and what is meant hereby  to be proved, 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 upon all the former words of this text, who maketh point upon point, as the rest of the Schoolmen likewise do upon other Scriptures, I would I might not say also as some in these days upon every text do so make quaere vpon quaere, that they rather obscure then illustrate and open the Scripture, and so do more oppress the memory of their hearers or readers, then edify them, and stand long upon a little, and be tedious to all men; if (I say) I should take this course in showing what will of God is here meant, I might make distinction upon distinction, (as the Schoolmen do upon the grace of God, and of what not) and so also make more show of learning than I have, and yet with no great profit to other. To omit therefore this vein, which to me seemeth but vain; touching the former question of the will of God, Peter Martyr saith, that some understand it of those things that God wills, 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 man's, or his will; when it is only 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 understand it of all before spoken, of not conforming ourselves to the world, of being transformed unto 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 approveth the former, seeming not to allow it spoken of Gods will revealed in his written word, but of the will of God revealed by his works, in sending prosperity or adversity, peace or trouble, health or sickness, etc.  
Haymo (though a foolish Papist) interpreteth it of the revealed will of God in the Scriptures. For thus he writeth first of all, of not conforming unto the world, & of being renewed in our mind: Nolite (inquit) conformari huic seculo, i. nolite similes fieri amatoris huius seculi, etc. Be not (saith he) conformed to this world, that is, be not like unto the lovers of this world, who despise virtues and follow after vices: sed reformamini in novitate sensus vestri, per studiam lectionis & meditationis veteris & novi Testamenti: but be reform in the newness of your mind, by the study of the reading and meditation of the old and new Testament. Our sense and understanding is daily renewed and reform, whiles we profit daily, and more and more increase in wisdom, understanding those things of God, which before we were ignorant of, etc. Afterward coming to the word now in hand, that ye may prove what is the will of God, thus he writeth, Qui sacras Scripturas sedulò legit, ille invenit quid sit voluntas Dei. etc. 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 wisdom of God in bringing such sweet water out of such a bitter and stinking fountain, as anon we shall see. The same also seemeth to be the judgement of Piscator in his Scholia upon these words. So of Rolloc. For upon these words, that ye may prove, thus he saith, Hic finis est transformationis sine renovationis mentis ut vivamus ex voluntate Dei, etc. This is the end of our transformation or renewing of our mind, that we may live according to the will of God: for this is that which he saith, that we may prove what is the will of God. For we prove (or approve) the will of God, whiles we live according unto it. Now we are not to live according to the secret will of God, manifested only by his providence, but according to his will only revealed in his sacred Scriptures. This is also the judgement of most reverend Caluin. For after other things sound written upon this text, he addeth, Mundus quo ipso fabricavit opera, sed persuadet esse bona, etc. The world persuadeth itself that the works which it forgeth are good; Paul denieth, saying, that by Go●s commandments we are to esteem what is good and right▪ The world applaudeth and maketh itself merry with her own devices; Paul affirmeth, that nothing pleaseth God, but what he hath commanded. The world to find perfection, falleth to new inventions; Paul determining all perfection to be in the will of God, showeth, that if any man passeth these limits, he is deluded by a false imagination. All this saith Caluin, wherein who can descent from him?  
Notwithstanding, to speak my mind ingenuously and freely, without the envy of any, I do not think the whole revealed will of God in his word to be here meant, but chief and principally the will of God revealed in his Gospel, first preached by our Saviour, 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 think, because this will of God in the Gospel is most worthy to be called by the name of the will of God, as the which revoketh and cancelleth many things in the old Testament, and is the last will of 
Heb. 1. 1.  God, in these last times delivered by the Son of God. For as the last Will of a man is his only Will, disannulling all former Wills, and all former gifts and bequests not contained in the last Will: so this last will of God, in many things disannulling the former, and in many things also ratifying the same, is chief, principally, and only to be accounted the will of God. The three adjuncts also following, whereby this will of God is described and commended, do most fitly belong to this last will, revealed and contained in the Gospel, and in the scriptures of the new Testament, as afterward shall more fully appear. As for the moral Law, that is not at all nullified by the new Testament, but thereby ratified, as appeareth Matth. 5. from the seventeenth verse to the end, and by many precepts of the Apostles for observation both of the whole moral 
Tit. 2. 12.  Law, and also of all the particular duties therein contained.  
Touching the use hereof, let us always for avoiding of conformity to the world, and for transforming ourselves unto God, and the renewing of our minds, have recourse to this will of God revealed in his word, especially 
jam. 1. 25. 2. Cor. 3. 18.  in the new Testament, wherein only as in a most perfect glass, and the rule of all righteousness, we are to see all things amiss in ourselves, and whatsoever is good and acceptable to God and perfect: yea, this word, especially this word of the Gospel, is not only such a perfect glass as wherein we may see all things amiss in ourselves and other, and what is to be done, what not to be done; but 
The Gospel an excellent optic glass.  it is also a most precious optic glass, fare passing all optic glasses for this life, which notwithstanding are in high price with men. For by this glass we see things in heaven itself, hid from all the men in this world, that are also of this world. By this glass we see behind us as well as before 
Heb. 11. 3.  us, even the making of the world at the first by the word of God, and all other things done by the Lord from the beginning of the world till this hour, that are recorded in the word; and that a thousand times more perfectly and certainly, than we see any other things mentioned to be done in any other histories whatsoever. Yea, by this glass we see not only things that are and that have been, but things also not yet extant or being, but that shall hereafter be. Is there any such optic glass in all the world, for the sight of things belonging to this life?  
Now although we have before by the words of M. Caluin, seen much concerning the three attributes of this 
The third adjuncts of the will of God. 

Good.  
Acceptable.  
Perfect.    will of God following, good, acceptable (or well pleasing) and perfect; yet something more is now to be spoken of them. First of all therefore let us understand that the Apostle addeth them, not only to amplify and commend this will of God, but also the better to confirm the former exhortation, and the more to provoke us to the more care and diligence in examining, trying, and proving and approving this will of God. For who that hath any thing in him, will neglect a will so good, so well pleasing to God, so perfect? this also being considered, that whosoever belongeth to God, shall in this his such will, find many and bountiful legacies for himself, most worthy his seeking, and his pains to get them.  
Here, in the next place, for the meaning of the said three 
Haymo an haymaker.  adjuncts, let me show you what Haymo before mentioned speaketh thereof▪ Before we have heard him to speak honestly and sound, like a good Divine: but now having laid aside his Episcopal robes, yea his Divinity books also, he cometh as it were stripped to the waist, like a lusty haymaker into the field, tossing these words up & down, as an haymaker tosseth the grass in the wind and Sun, to whither it and weather it for hay. For he bringeth a tripartite interpretation, as it were a Tridentine fork (more usual indeed to load dung with, then to make hay with) expounding these three adjuncts three ways, and yet not saying to any, utrum harum mavis accipe, of these three choose which pleaseth you best; but leaving them all at random, as if they were all meant by the Apostle. 
The tripartite interpretation of three adjuncts of Gods will by Haymo.   
But what are these three interpretations of his? The first is this: Bona voluntas Dei est quia bona desiderat semper, etc. The will of God is good, because he always desireth those things that are good: it is well pleasing, because all good things are pleasing unto him: it is perfect, because he loveth no doubling, but those things that are done with a sincere heart. Where let it be noted, that he condemneth such juggling and equivocating as now is commonly practised and stoutly defended by the Papists. That is his first interpretation, not much to be blamed. What is his second? Aliter (saith he) bona in fide; bene placens in spe futurorum bonorum; perfecta in Dei charitate, id est, in Dei dilectione & proximi: haec enim tua voluntatem Dei perficiunt: Good in faith; well pleasing in the hope of good things to come; perfect in charity, that is, in the love of God and our neighbour: for these three make perfect the will of God. What is the third interpretation? Most excellent. Sive aliter, Bona voluntas Dei est in coniugalis, bene placens in viduis, perfecta in virginibus. high tres ordines, si secundùm voluntatem Dei, & virtutis tramitem processerint, proemijs voluntatis Dei donabuntur: Or otherwise (saith he) the will of God is good in married persons; well pleasing in widows and widowers▪ perfect in virgins, that is, in persons never married: these three orders, if they proceed according to the will of God, and in the pathway of virtues, shall be rewarded with the rewards of the will of God. Is not this lustily done? Hath he not played the man in them, especially in the last? Alas, what pity was it that he died but a Bishop, and was not first rewarded with the triple crown of Rome. The first indeed (as I said) of these, is not much to be blamed, save that the one may be confounded with the other. The second is the less to be condemned, because 
1. Cor. 13. 13.  he aimeth at the words of the Apostle, Now abideth faith hope and charity. Yet when he saith, that these three make perfect the will of God, and yet before had put perfection in charity, he seemeth to confound and contradict himself, making perfection to consist in all, or to require all, and yet before having ascribed it to one, and namely▪ to charity. The third is ridiculous, and a mere dotage, albeit taken from some of the ancient Fathers, that too much doted upon the excellency of single life above marriage. For Jerome (too fare gone that way) interpreteth those degrees of good fruit upon the good ground, 
Mat. 13. 23.  as Haymo doth these three adjuncts of the will of God. For he expoundeth an hundred fold of virginity, sixtis fold of widowhood, thirty fold of married persons. Some other 
Eccles. hist. lib. 6. cap. 7. Mat. 19 12.  of the Fathers also did too too much magnify a single life: yea, and as Eusebius testifieth, Origen (though in other things too much allegorical) interpreting the words of our Saviour literally, There be Eunuches which have made themselves Eunuches for the kingdom of heaven; Origen (I say) upon the said words literally interpreted, did geld himself. Why do not all Popish Priests and other Votaries in these days, 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, Marriage is honourable among all men. Upon which words, D. Whitaker noteth, that he never so said of a single life. All the commendations of a single life by the Apostle, are only in respect of some outward inconneniences by marriage: and secondly, for that present time of the distress of the Church, and for the like. For he saith, This I say, that this 
ver. 26.  is good for the present distress, or necessity: and by good he meaneth not morally good, but only outwardly good. If he had meant it morally, he would not have 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 upon this matter, whereinto I have 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 adjuncts of the will of God, Good and Well pleasing.  
TO return now to the Apostles three adjuncts of the 
How the third adjuncts of the will of God are here to be taken  will of God, having before showed how this will of God is here to be taken, namely, for his revealed will in the new Testament; let us now consider how the said three adjuncts are here likewise to be taken.  
For my part therefore, I cannot but think 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 above it.  
By opposition, as he doth elsewhere call the ministry 
2. Cor. 3. 6. etc.  of the new Testament the ministry of the Spirit, but of the Law the ministry of the letter: saying further, that the letter killeth, but the spirit giveth life: yea further, calling the old Testament the ministry of condemnation, but the new Testament the ministration of righteousness. Yea, moreover 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 glory.  
By comparison also of the will of God in the new Testament with his will in the old, I take these three adjuncts to be understood, namely, good to signify better, acceptable or well pleasing to signify more acceptable; or more pleasing: & perfect to signify more perfect. These things shall be more evident, by handling these adjuncts particularly.  
To come therefore to the particulars; by good here I do 
What is meant by good.  not understand all goodness generally, but chief God's grace and kindness, 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 give thanks unto the Lord, for he is good etc. And again: Praise ye the Lord, for the Lord is 
Lam. 3. 25.  good. And again, The Lord is good unto them that wait for him. And who knoweth not that in this time of the Gospel the Lord hath showed himself better, that is, more kind and gracious then in former times he had done, in removing the law of ceremonies, for the manifold and chargeable sacrifices, for the abstinence from many kinds of meats, for the manifold washings in diverse respects, 
Exod. 23. 17. 3● 24 Act. 15. 10.  for the great and tedious journeys; 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 bear. Doubtless 
Mat. 11. 30. 1. joh. 5. 3.  in this respect as well as in other, Christ comparatively calleth his yoke easy, and his burden light. And john saith, that God's commandments are not grievous. Who knoweth not also the Lord to have showed himself 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 only shadows of things to come? How great likewise is God's goodness now, above that it was in old time, even to the Israelites, in speaking unto us by his Son immediately in his own nature once for all; and doing such things by his said Son, and by his 
H●b. 1. 1.  Apostles furnished with power from his Son for the doing of them, as never had been done before; and whereunto all the wonders that he did in the land of Egypt, and all the great victories that afterward he gave unto his people, are not to be compared? In respect of the said doctrine delivered by his Son, 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.  ye see, and your ears for they hear: for verily I say unto you, that many Prophets and righteous men have desired to see those things that ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. This 
Isay. 44. 8. 2 Cor. 6. 2.  time of the Gospel is that acceptable time and day of salvation, wherein the Lord hath succoured us in Christ jesus. This time of the Gospel is that fullness of time, wherein the Lord in his love unto the world sent forth his Son, his only 
joh. 3. 16. Rom. 8. 32. Mat. 3. 17. Heb 1. 2. Col. 1. 15. 17.  begotten Son, the Son of his love, in whom he is well pleased; the heir of all things, by whom he made the worlds; the brightness of his glory, and upholding all things by the power of his word, and much more excellent than the Angels. This time (I say again) is the fullness of time, wherein the Lord 
Gal. 4. 4.  hath sent forth his Son, made of a woman, made under the Law, to redeem them that were under the Law, that they might receive the adoption of sons. This time of the Gospel is that time, wherein Christ jesus being equal to God, for the working of our said redemption humbled himself, and took our nature upon him, and therein became obedient 
Phil. 2. 8. Gal. 3. 13.  unto death, even the death of the cross, and so became a curse for us, to discharge us from the curse of the law, and to make us everlastingly blessed: and upon that cross he blotted 
Col. 2. 14.  out the hand-writing that was against us, and contrary unto us, and took it out of the way, nailing it to his cross; and spoiling principalities and powers, he made a show of them openly, triumphing over them in the said cross. This time of the Gospel is the time wherein the Lord according to 
joel. 2. 28. Act. 2. 18. Ephes. 4. 8.  his promise hath poured out his Spirit upon all flesh, and wherein at the ascending up of Christ jesus on high, and leading 
Ephes. 4. 8.  captivity captive, he hath given gifts unto men: even greater gifts than all the mighty Monarches of the world can give to their greatest favourites.  
It is likewise much for this purpose, that the mystorie of 
Rom. 16. 25. 26.  the Gospel, kept secret since the world began, and not made known to the sons of men (that is, to the Gentiles, that were only the sons of men, as the daughters of the wicked 
Gen 6. 2. Ephes. 3. 5.  are called the daughters of men) is now made known and revealed unto his holy Apostles before, and in these times also to the sincere Ministers thereof.  
Whereas before also God shown his word only to jaakob, 
Psal. 147. 19 20.  and his judgements unto Israel, not dealing so with any nation: and the Oracles of God were only committed to the 
Rom. 3. 2.  jews; now they are communicated to all nations, the partition wall being broken down and jews and Gentiles made 
Ephes 2. 13. 14. Gal. 3. 28.  one, and there being no difference of the one from the other.  
In all the former respects, may not the will of God now revealed in the Gospel, be called good, yea better than the will of God revealed in the old Testament? Certainly we may so call it by Apostolical warrant and authority. For this will of God contained in the new Testament? and being the new Testament is expressly said to be a better testament, 
Heb. 17. 22. and 8. 6.  or a better covenant; as having better promises, not of an earthly Canaan, but of an heavenly kingdom, typically signified by the former Canaan; and being confirmed and sealed, not by the blood of bulls and goats, but by the 
Heb. 9 13. and 10. 4.  blood of jesus Christ, though figuratively also represented by that blood of bules and goats; and yet not repeated, but 
Heb. 7. 27. and 9 28. and 10. 10  once shed, for ever to sanctify them that are sanctified; yea, that are to be sanctified for ever afterward: yea also, that were sanctified ever before. For all the Fathers, even of the old Testament, were not sanctified and saved by the sacrifices of those times, but by the sacrifice only of Christ jesus himself, offered by himself, and typed by the former 
Ephes. 44. 5.  sacrifices. For as there is but one faith, and one hope, etc. so there was but one salvation, and that one was common to all believers under the Law as well as in the time of the Gospel: Christ jesus is the same, yesterday, and to 
Heb. 13. 8. ●●n●l. 13. 18.  day, and for ever. He is the Lamb slain from the beginning of the world, that is, by virtue of whose blood shed in these last times, all the elect before the coming of Christ in the flesh, as well as they that were borne after, were saved, and enured into heaven immediately after their translation from hence. And therefore our Saviour promiseth no other happiness or salvation to them that shall be called and come from the East and from the West, that is, from all corners 
Mat. 8. 11.  of the world, then to sit down with Abraham, Isaac and jacob in the kingdom of heaven.  
But to return; in consideration of the things before said, the Apostle speaking of these times, wherein this good will of God is revealed, saith, The grace of God hath appeared, bringing salvation unto all men. By the word grace 
Tit. 2. 1●.  of God, he meaneth the Gospel: by the word appeareth, he meaneth hath shined and gloriously broken forth, dissolving and scattering all the cloudy types of the Law, like to the Sun breaking out of, or scattering the darkness of the night, and the thick clouds of the air. By the words bringing salvation, he meaneth the declaring, yea also the conferring of salvation more plentifully than before. And by all men he understandeth all, both of what state and condition soever, old or young, men or women, masters or servants, etc. and also of what nation soever, jews or Gentiles, as before was showed. And though in the words following▪ he saith, that it teacheth us the same things that the moral Law teacheth, and that as children, according to the signification of the word, thereby insinuating that all that will be taught by the Gospel of the kingdom, and 
Mat. 4. 23.  that will by the Gospel enter into the kingdom of God, must be like to little children: yet he meaneth another manner 
Mark. 10. 15.  of teaching then only of the bare Law: namely, not imperatively only and outwardly, but also effectively, powerfully and inwardly working that it teacheth.  
So also, and in the former respects, the Gospel is called 
Heb. 2. 3. Act. 3. 15. and 5. 31. Heb. 2. 10.  by the name of salvation, and of great salvation, as more powerfully and abundantly making men partakers of salvation, and of the Prince and author of salvation Christ jesus himself, who therefore by Simeon in his Song is called 
Luk. 2. 30.  by the name of Salvation.  
Neither is the Gospel called great salvation, in the former respects only, but also because of the great misery of all men without the Gospel: all men without the Gospel sitting in darkness and in the shadow of death; and being in 
Luk. 1. 79.  the hands of their enemies, not bodily, but spiritual, even of Satan himself. 
Act. 26. 18.   
The punishment also of the contempt or neglect of the Gospel the means of that great salvation, being greater than of the men of Sodom and Gomorrha at the day of judgement, 
Mat. 10. 16.  doth plainly show, that the Gospel is more excellent than the ministry of former times▪ yea, so much the more, because the Apostle saying, How shall we escape, if 
Heb. 2. 3▪  we neglect so great salvation? by that manner of question noteth an impossibility of escaping the punishment. For this 
joh. 3. 4. 12. Mat. 26. 54. Rom▪ 8. 32.  word how, noteth an impossibility in diverse other places of the Scripture. And is not this just, sith they that contemn the Gospel, contemn Christ jesus, and God himself? 
Luk. 10. 16.  And falling away from the Gospel after the receiving 
Heb. 6. 5. 6.  thereof, and thereby tasting the powers of the world to come▪ they again crucify to themselves Christ jesus? Neither 
Heb. 10. 26▪  doth there remain any more sacrifice for their sins. The contemners of Lot's ministry, and of the ministry of the Law, had and have their remedy in Christ. Out of Christ in his Gospel, and out of his Gospel so neglected and renounced, there is no other remedy to be used, no other refuge whereto to fly. Is there any other name among men 
Act. 4. 12.  whereby we may be saved, then by the name of Christ? Or, is there any other Saviour in heaven or in earth, by whom to be saved, Christ jesus being shaken off and forsaken?  
Moreover, the Gospel 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 ministry thereof by men, that unto principalities and powers in the heau●nly places (that is, unto the 
Ephes 3. 10.  Angels of heaven) might be made known by the Church the manifold wisdom 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 understand) the things that are now preached in the Gospel: as sometime the two Cherubims 
Exo. 25. 18. etc. and 37. 7. etc.  made of gold▪ were set with their faces one towards another, looking (both) to the Mercy seat, as it were listening what the Lord from thence should speak unto his people. Is it a small matter that the Angels must know, and desire to know? O the wretchedness then of men, that care not for the knowledge thereof;  
The Angels also are said to rejoice at the least beginning 
Luk. 15. 7.  of this salvation, even in the first conversion of any sinner. How also did a multitude of them rejoice at the birth of Christ▪ for the working of this salvation? and who 
Luk. 2. 13.  is both the author, and the matter, and the end of the Gospel?  
Let all these things be seriously considered, and no man is so blind but he will see, no man so wilful but he will acknowledge the will of God now revealed in the Gospel, since the coming of Christ, to be better than his will before delivered in the Law, and the time thereof better than the time of the old Testament. If any be so blind that he doth not see it, and so wilful that he will not acknowledge it; oh woe, woe unto him: I would not be in his coat, in his condition for a thousand thousand worlds. Thus much of the first adjunct in this place, of the will of God, viz. that it is called good.  
The second adjunct thereof is acceptable or well pleasing. 
The second adjunct of the will of God. Acceptable, or well pleasing. Ephes. 5. 10.  For it is the same word (as I noted before) that is used for the third adjunct of our sacrifice. The same word both for the verb, and also for this adjunct of the will of God, is used elsewhere, proving what is acceptable (or well pleasing) unto the Lord. This adjunct is a consequent of the former, good, as before it was of holy. For whatsoever is holy or good, especially so good as before we have heard this will of God to be, cannot but be also acceptable and well pleasing to God: because God himself is good, and the author of all goodness and kindness 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 
jer. 31. 31. Heb. 8. 8.  shall be a new covenant, but I will make a new covenant with the house of judah, etc. And this the Apostle applieth to the time of the Gospel, and to the new Testament before spoken of. If therefore this new Testament be Gods own work, it cannot but be acceptable and well pleasing unto 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 Gospel, and to the will of God therein contained: without which relation, the observation of them was never acceptable or well pleasing unto God: yea, it was rejected by him, as i● he had not required it: yea, it was hateful unto him; even 
Isay. 1. 11. 12. 13 14. Isay. 66. 3.  an abomination, and as a thing that troubled him. Yea, he that killed an ox (for sacrifice) was as he that slew (or murdered) a man; he that sacrificed a lamb, as he that cut off a dog's neck: he that offered an oblation, as if he offered swine's flesh, etc. By another Prophet also he saith, that their  
jer. 6. 20▪  offerings were not acceptable unto him, neither their sacrifices sweet. Doth he not also say the very like by the Prophet Amos? Yea, likewise by Micah? Some perhaps will object 
Amos. 5 21. Mica. 6. 7. , that all that was, because with such sacrifices they did not join obedience unto the moral 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 moral was not written in their hearts, according to the promise for 
jer. 21. 33. 2. Cor. 3. 3. Heb. 8. 10.  the time of the Gospel and new covenant of God; as also according to the commendation of the new covenant by the Apostle.  
Touching the comparative taking of this adjunct, that now the will of God, or the new Testament and Gospel declaring that will of God, is more acceptable and pleasing, it is evident, because Christ jesus before only promised, is now come into the world, and hath by the Father himself been visibly sealed (as himself speaketh) by 
joh. 6. 27.  the holy Ghost descending upon him in the form of a Dove, and as publicly and audibly proclaimed to be his Son 
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 jesus Christ, and by him our Father, in the new Testament, than ever before in the old Testament. What doth this intimate, but that God hath more abundantly poured out his Fatherly love in these days, and is better pleased with us, as with his adopted children, than ever before?  
And▪ did the Lord ever show himself so well pleased in the time of the old Testament and under the Law, as he hath done in the time of the new Testament, and since the preaching of the Gospel? Did he ever so grace any Ministers of the old Testament, yea the best Prophets, as he did the Apostles, by sending down the holy Ghost in the visible similitude of cloven tongues like as of fire, sitting 
Act. 2. 3. etc.  upon every one of them, whereby they that before could speak but one tongue, did presently speak all languages? yea so also, that at the same time, by one days preaching 
ver. 41. , there were converted to the faith and added to the Church about three thousand souls, which did abundantly testify their said effectual conversion, by making all things common, and selling their possessions, and parting them to all men as every man had need: doing the like also afterward with great alacrity, and being of one heart and of one soul; the 
Act. 4. 32.  number of believers that were before but three thousand, being then increased to five thousand 
ver. 4. .  
How also did the Lord show himself well pleased, yea better pleased then ever before, by working greater miracles than ever before had been wrought, at least in such abundance? not only by giving sight to the blind, hearing and speech to the deaf and dumb, raising the dead, casting out of devils, a work never before heard of; and that not only by our Saviour himself, but also by the Apostles; by giving health to the sick, not only to whom the Apostles spoke, 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 given to many other, by laying on of the hands of the Apostles? yea, by their words, and that even to speak with tongues? Doth not the Apostle also by this Gods bearing witness unto the Gospel by signs and wonders, and diverse miracles and gifts of the holy Ghost, prove the Gospel before by him called by the name of the great salvation, to be more excellent than 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 Gospel to be a greater sin than the despising of that word, though spoken by Angels?  
All these things do abundantly show the will of God revealed in the Gospel, to be better pleasing to God now, than his will before in the ol● Testament: and all this to be so, because himself would have it so to be. It is not therefore of us, or from us, as though we in this time of the Gospel had procured or deserved God to be better pleased with us, then with other heretofore. For how could this be, sith we had always before sit in darkness and in 
Luk. ●. 79. Ephes. 2. 1. ver. 12.  the shadow of death, and had also been dead in trespasses and sins▪ etc. strangers from the covenants of promise, etc. being also so without knowledge, that we did not so much as call upon his Name, much less did we crave any grace 
Psal. 79. 6.  of him, at least so, as to be heard, and to obtain such grace as whereby to be well pleasing unto him? But, as therefore the first covenant that God made with Abraham, and afterward renewed and continued with his seed, was not for any goodness of them, or of any desert in them, (they then serving other gods) but only of God's love 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 enjoy this good will of God, whereby they were or are acceptable unto him.  
If it be said, that this is the time of the Gospel and of the new Testament, and that yet we living under the same, have no such thing: I answer first, that God's graces are at his own disposition; and that therefore in that place before to the Hebrews, of Gods so bearing witness to the 
Heb. 2. 4. Psal. 24. 1. and 50. 10. Hag. 2. 8.  Gospel by signs and wonders, etc. it is added, according to his own will. May man do with his own what he will, though indeed he have nothing of his own, but all be the Lords; and may not God much more do with his own, and bestow his graces on whom he will, where, when, and how 
Mat. 20. 15.  it pleaseth him? God's sparing of his graces now, and not pouring out his Spirit, nor bestowing his mercies as at the first he did, is not of any niggardliness in him, but of his wisdom, as knowing what is fittest for all persons and times. It is also according to his own word, foretelling the cause thereof, namely, the falling away of many from the 
1. Tim. 4. 1.  faith, and their listening to seducing spirits, and doctrines of devils; and believing of lies, and not the truth, but taking pleasure 
2. Thes. 2. 11. 12.  in unrighteousness: so that the restraint of God's mercies now, is not from any inconstancy in God, but from the sins of men, and for the manifestation of God's justice, to his own glory, for men's such sins.  
In respect of the former apostasy and declining from the truth, and believing of lies, notwithstanding the Lord had so graced and magnified the same truth by those manifold means before mentioned, we may rather admire his goodness in vouchsafing the least mercy now, then charge him with any unfaithfulness or inconstancy.  
The former gifts also of the holy Ghost in former times bestowed, and the former miracles and works of God before wrought, were not only for that age, but also for all ages to come, and for confirmation of the Gospel to all other. As our Saviour saith of the writings of Moses, If ye believe not his writings, how shall ye believe my words? And 
joh. 5. 47.  again of Moses and the Prophets, If they hear not Moses and the Prophets, (that is, the preaching of their doctrine) 
Luk. 16. 31.  neither will they be persuaded though one rose from the dead: and so much more may it be said of those former works done by our Saviour, and his Apostles through the power of our Saviour, as also of the gifts of the holy Ghost then bestowed, they have the works of our Saviour and his Apostles already written: and in his written word they may read how the Lord before hath poured out his Spirit upon all flesh; if they believe not them, neither will they believe, if they should see the like in these times.  
But I demand, hath God shut up all his works and graces for confirmation of his Gospel in former times so long passed? Hath he not in these last times, since the breaking forth of the glorious light of the Gospel out of the foul fog and thick and palpable darkness of Popery (a thousand times worse than the darkness 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 Son in his name, to be acceptable and well pleasing unto him? yea, so acceptable and well pleasing, as before we heard? Many ways. For how mightily hath his said will and Gospel prevailed and increased since the days of Wickliff, john Husse, Jerome of Prague, Luther, Melancthon, Occolampadius, and a few other, all but few and weak, and yet strongly opposed and oppugned by many potent adversaries? yea, though all the world almost, Pope, Emperor, and all other Princes (the Duke of Saxony excepted) contended with the said Luther, most worthily propugning and maintaining the Gospel against them all, yet they could not prevail against him; but he, maugre the heads of them all, and invitis & reluctantibus omnibus, in despite of them all, escaped all their hands, and peaceably died in his bed. Were not these things the works of the Lord? They were the works of the Lord, 
Psal. 118. 23.  and justly marvelous in our eyes. The like may be said of the mighty preserving and upholding of little Geneva, often strongly assaulted by great enemies. So likewise of Rochel▪ long since long besieged by a former King, and yet in the end delivered; and before their delivery, graciously relieved in their great distress and famine, by a multitude of small fishes, the which ceased presently upon the breaking up of their siege.  
May not the same be said of the flourishing state of our late most renowned Queen Elizabeth, mightily always preserved from many great home-conspiracies, and from the intended Spanish invasion in the year 1588. yea, often also cursed by that man of sin, Antichrist of Rome (most of God accursed himself) & yet the more always blessed by the Highest, that only hath power effectually to bless and to curse; and that hath cursed that Man of sin, and will yet (ere it be long, we doubt not) curse him with a much more bitter curse then ever the Angel of the Lord cursed Meroz and the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against 
judg. 5. 23.  the mighty.  
May not the like be said of the Lords present Lieutenant here in Great Britain, now sitting upon the throne, touching his gracious preservation, as from other conspiracies, so especially from the Powder Treason? Verily, so much the greater hath his preservation been, by how much the more Popery and all other sins have lately abounded. For the sin of the people, is the danger of King and kingdom. If still (saith Samuel) ye do wickedly, ye shall be 
1. Sam. 12. 25.  consumed, both ye and your King. I might here speak of the great judgements of God upon many great adversaries of the Gospel. For such judgements upon such, do most abundantly and graciously testify Gods will in the Gospel to be acceptable and well pleasing unto him.  
Though also God in these last times have not given the gift of tongues immediately and extraordinarily, as he did in the Apostles times: yet who knoweth not, but that the knowledge of them and of all other learning hath mightily increased since the late decrease of Popery, by the increase of the Gospel, and the breath of the Lords 
2. Thes. 2. 8.  mouth. The Papists themselves are much more skilful in the tongues, and every way more learned, than they were when Popery was at the highest. For all which their learning, they may thank the Protestants, whose learning hath been a whetstone to provoke them to the more study for the maintenance of their damnable heresies and doctrines of devils: and yet notwithstanding by all their learning, they have not been able neither shall be able to support their said heresies and devilish doctrines from falling more and more.  
In the chief time of Popery, alas what poor, what pitiful learning was there? It was then a common proverb, Graecum est, legi non potest: It is Greek, it cannot be read. Now I do verily think, that in some one College in Cambridge and Oxenford, there are more good Grecians and Hebricians, than were 200 years since in all Christendom. That most reverend learned man D. Fulke (the bane of Papists) being Master of Pembroke Hall in Cambridge, would sometimes make the Fellows of that House merry with the verses that were made by some old Fellows and Masters of Arts in S. john's College, at the burning of Bucers' bones. For there being a commandment from the Vicechancellor then being, that all Masters of Art should make verses against Bucer, some Fellows of that House were much troubled therewith, and did much murmur amongst themselves, and complained one to an other. Some of them opening their grief to the Tutor of D. Fulke, than a young and new Student in that House; his said Tutor said unto them: Why Sirs, I will tell you what ye shall do; I have a young scholar that is very pregnant and nimble in versifying; make you verses therefore as well as ye can, bring them to me, and my scholar shall correct them. So they made verses as well as they could, and brought them accordingly too his Tutor, who gave them to his scholar to be corrected by him, who also kept them by him. But such stuff, as (according to the common speech) would make a horse to break his halter to hear them. Whiles I was in Cambridge, being then somewhat familiar with one of the Fellows of that House, yet living, and a great learned man, and one of the chief Bishops in the Land, sometimes meeting together, he would make us all sport by relating some of the verses, as D. Fulke had made him and other Fellows of that House merry with them in their meetings. I confess my fault in my great forgetfulness of them as well as of better things. One Pentameter verse I do only remember, which is this,  Crematur anima, cremetúrque corpus. 
Is it not a sweet one? I could laugh myself, as old as I am, as heavy laden with many afflictions as I am, but that these times call us rather to mourning and prayers. Lachrymae & preces sunt arma Ecclesiae: Prayers and tears are the weapons of the Church; never more needing them then now it doth, in so many places lying a bleeding as it doth. But equivocation, truce-breaking, treachery and treason, cruelty and murder (even of Princes) are the weapons of the Romish synagogue. Therefore the Romish synagogue is not the Church.  
To return; I may add to the former the gift of Printing, invented about the time of breaking forth of the Gospel out of the darkness of Popery, never before heard of; and the time since the beginning hereof is not yet 200 years: notwithstanding this, by whom soever first invented, the Lord hath graciously used as his Light-horseman for carrying of his Gospel into all countries, and for the better propagation thereof; as also for the further battering down of that Romish mystery of iniquity.  
The use of this briefly is first to teach us, if we will have ourselves, thoughts, affections, words and works to please God, then repair to this will of God, and thereof to learn so to be, and so to do for matter and manner. If we reject or neglect this will, neither shall our persons ever please him, nor our thoughts, affections, words or actions be any delight unto him. For this adjunct is here given to this will of God, by the way of excellency and singularity, as belonging only to this will, and as noting that no man's or Angels will can bring our persons into favour with God, or make our thoughts, affections, words or works well pleasing unto him. Yea, the more we attend and apply ourselves to the will of any other, not agreeing 
Isay. 29. 13.  to this will, the more we offend and displease God. But hereof somewhat hath been said before. The same is to be said of other belonging unto us, to do what lieth in us for the provoking of them to such due regard of the will of God, as whereby they also may be made acceptable and well pleasing to God, as this will of God itself is.  
Secondly, the more that God acquainteth and affecteth us with this his well pleasing will, the more thankful let us be unto him in that behalf, and labour also the more to please him according thereunto. Thus much of the second adjunct of this will of God in this place.   

CHAP. XV.  
Of the third adjunct of this will of God, viz. perfect.  
THe third and last adjunct of the will of God now remaineth, 
Perfect.  namely, that it is here said to be perfect. This also I understand oppositively and comparatively. Oppositively, because the old Testament was imperfect: comparatively, because this therefore is more perfect; yea most perfect, complete and absolute. If it be objected, 
Psal. 19 7.  that the Prophet saith, The law (or doctrine) of the Lord is perfect, long before Christ came; and the Gospel was given and written, as now we have it. Yea, if it be further objected, that that which before I said, that the will of God was before imperfect, and that now it is more perfect than before, implieth a contradiction, because the comparative argueth a positive, and more perfect now, intimateth a perfect more. I answer to the second objection first, that the comparative doth not always argue a positue, neither doth one thing more perfect than another, argue the other therefore to be perfect. This is plain by diverse places in the Scripture. When Peter saith, It is better▪ if the will 
1. Pet. 3. 13.  of God be so, that ye suffer for well doing then for evil doing; he doth not therefore argue, that it is good to suffer for evil doing; but only meaneth that it is not all good, but evil to suffer for evil doing. When Paul saith, It is better 
1. Cor. 7. 9  to marry then to burn; doth he mean, that it is therefore good to burn? When the Prophet saith, It is better to trust 
Psal. 118. 8. 9  in the Lord, then to put confidence in man: it is better to trust in the Lord, then to put confidence in Princes: doth he mean that it is therefore good to put confidence in man, or in Princes? I trow not. For another Prophet saith, Cursedis 
jer. 17. 5.  the man that trusteth in man, etc.  
Touching that place, The law (or doctrine) of the law is perfect; and for further answer of both the branches of the former objections: a thing may be perfect in diverse respects; and first in respect of time or ages. That may be perfect for one time and age, that is not for another. As for example, a hornbook (as we call it) may be perfect, and have all that is needful for a young child: and a primer for him afterward, when he is grown of more stature: and after that he can read English, than an Accidence for the principles of Grammar: which books contain not all things fit to be learned when he is elder. So is it touching this matter. The Church of God before the 
Gal. 4. 1. 4. etc.  coming of Christ, was as it were in her nonage, under age, in her childhood, and not capable of all doctrine; and therefore the Lord dealt accordingly, and gave her only such rudiments and principles as were fit for her, yea also sufficient for her in that condition, accompanying the same with such other matters, as it were gay things, as whereby she might be the better pleased, and the more alured to learn such things as were then taught. Therefore as there were sacrifices and other ceremonies; so also the Tabernacle first, and afterward the Temple, were adorned with many things of silver & gold; though also therein the Lord had a further reach & drift, then only to allure them the better to worship him in that manner that then he prescribed; even to foreshow the beauty and glory of his Church afterward, especially in heaven; and in the mean time how glorious inwardly all should be, that are members of his spiritual temple here in this world.  
And in respect of the diverse ages in grace, and capacities of men now for knowledge of the mysteries of this will of God, all is not to be taught all men, nor at all times. This our Saviour teacheth, saying, No man putteth a piece 
Mat. 9 16. 17.  of new cloth in an old garment, etc. neither do men put new wine into old vessels, etc. And again, I have many things yet 
joh. 16. 12.  to say unto you, but ye cannot bear them, that is, ye are not capable of them. Doth not the Apostle teach the very same, when he saith, And I brethren could not speak unto 
1. Cor. 3. 1.  you as unto spiritual, but as unto carnal, even as unto babes in Christ. The like is written to the Hebrews. As it is in garments 
Heb. 5. 11.  for children of diverse ages and statures, one is enough for one, that is not enough for another: yea also in meats, according to the words of the Apostle: so is it touching this will of God.  
Moreover, for a more full answer of the former objection; there is a double perfection. A perfection for matter or substance; and a perfection for circumstances belonging to the matter or substance. Let me illustrate this by a similitude. Two men bargaining together for land or some other thing, either upon sale or upon deed, agreeing together upon the substance thereof, and covenants and conditions thereto belonging, do pass their word one to another, yea also before witnesses for performance of the said bargain: it may be also they set down something briefly in writing, the better to testify the same: notwithstanding they reserve and defer the making and sealing of deeds or indentures or bonds till another time, for the perfecting thereof in such form as whereby it may be the more firm for ever afterward. Such a bargain so at the first made, is sound and good for the substance thereof: but as touching the manner and form, and other compliments, it is not throughly perfect, till deeds or indentures, or bonds be drawn in form of law, signed, sealed, and delivered before witnesses. As it is thus betwixt man and man, so is it touching the will of God betwixt God and man. His will in substance was perfect in David's time, yea in the time of Moses, of Abraham; yea of Adam, immediately after his fall, when this promise was 
Gen. 3. 15.  made, I will put enmity between thee & the woman, & between her seed and thy seed: it shall bruise thy head, and thou shalt bruise his heel. These words were indeed spoken to the Serpent, but belonged to the woman, yea also to the man, and to the posterity of both. They contain two parts: a commination to the Serpent, that the seed of the woman (Christ) should break the head of the Serpent, that is, should utterly subdue the devil and all his power; which notwithstanding was a promise to the woman and to her seed. The second part of the said speech of God, was a prophecy and a foretelling that the serpent and devil, that had abused the visible serpent in deceiving of the woman, should not for all that leave his malice and ha●●d against the woman and her seed, but should always ●● nibbling (yet but nibbling) at their heel, not being able ●● do any hurt to their principal parts. And this the Lord added as an admonition to the woman and her seed, to take the better heed of the Serpents said nibbling. Now although this will of God were in substance perfect at the first; yet it being only in promise, and a matter of great importance required a long time for the making of all writings, and the sealing of them, with other matters belonging to the performance and full accomplishment of the said will. The writings were begun to be made, or rather drawn by Moses at the direction of God himself: after Moses, the Lord from time used other clarks (as it were) and secretaries to write more, not in substance, but for the better explaining of those that Moses had written, and that as occasion required in respect of times and persons, till the coming of Christ. When Christ was come, than first of all himself in his own person more fully 
2. Tim. 3. 16. 2. Pet. 1. 21.  opened the former writings written by the inspiration of God, and as the holy Ghost had moved holy men before to write. After Christ, the Apostles having plentifully received the holy Ghost, wrote all things done and spoken by our Saviour, that were necessary for us to believe unto salvation. Much also of that that Moses had written being written to continue but for a time, even till the death of Christ, was by the death of Christ canceled, as being performed and accomplished, and all necessary to salvation, and to remain without any alteration, was sealed with the blood of Christ, as with the Lords broad seal of heaven.  
Notwithstanding the Lord would have all that was disannulled 
Why the Lord would have the law being abrogated to remain for all that upon record in the time of the Gospel.  by Christ, to remain upon record for all posterity; not to be observed as it had been, but to the end that thereby it might be the more evident, how all things before promised, foretold▪ or set forth by types, figures and shadows, were accomplished, that so also men living under the Gospel, might the better see their great prerogatives above them that lived under the Law, and in the time of the old Testament. The abrogating therefore of the old Testament, so fare as it was old and to be abrogated, doth not any way favour those that fond think the Scriptures of the old Testament no way to belong unto us now. For how shall we see the truth of that that the Apostle 
Act. 26. 22.  saith, he had said no other things than those which Moses and the Prophets had said should come; and that the Gospel was 
Rom 1. 2.  that that God had promised by his Prophets in holy Scriptures? As also how shall we well understand diverse things in the 
M●t. 1. 22. 2. 15. 18. 3. 3. 4. 14. 26 54. joh. 19 36. 37.  Gospel, of which it is said, they were done that the Scriptures might be fulfilled, or as it was written, if we have not the Scripture of the old Testament to show us what had been written? How shall we also understand the proof of many things in the Acts and in the Epistles by the testimony of former Scriptures, if we have not the said Scriptures?  
Notwithstanding the old and new Testament do herein differ: first, that all things before promised, are in the New performed. Secondly, that the New is more perspicuous than the Old: yea also maketh the Old more plain than it was. And hereby it is evident, that the new Testament is more perfect than the Old. For, are not performances better than promises? All things indeed by the Lord promised, are as certain in respect of God as if they were performed: but they are not so perfect unto us, in respect of our weakness. David was assured of the kingdom of 
1. Sam. 16. 13.  Israel by the word and anointing of Samuel, and by many experiences of God's mercies towards him, whereby he comforted Saul himself against Goliath, before in a pitiful 
1. Sam. 17. 11. ●2. 24. 34.  fear of him, as well as all the rest of Israel, who for fear of Goliath did hide their heads: yea, that David should be King, was known to all the people, as appeareth by the words of jonathan, and also of Abigail unto David. Yet 
1. Sam 20. 14. 15. and 25. 30.  alas, after all these and many great deliverances of David from Saul, how in a kind of despair said he in his heart, I shall now perish one day by the hand of Saul? 
1. Sam 27. 1.   
To proceed yet further, this last will and testament of God is more perfect than the former, not only in the former respects of performing all things before promised and signified by types, etc. of removing such types and figures, as before did obscure his will, and of the more clearing of the substance itself of his will, by our Saviour and by his Apostles, but also because now in these last days he hath spoken by his Son, both immediately in the person of his Son made man, and also mediately in 
Heb. 1. 2. 2. Cor. 13. 3.  his Apostles, that he will never speak any more by any man in such manner, as that the word of any man shall be accounted the word of God, as heretofore the word of Moses, and the other Prophets, and the Apostles hath been accounted, and is to be accounted the word of God, and for the rule of any man's faith or life, any otherwise then it agreeth with his word written by Moses, the Prophets and Apostles.  
Before the coming of Christ, God raised up diverse Prophets, Prophet after Prophet, the latter to expound and interpret (as it were) the former; giving lesson upon lesson, line upon line, line upon line, now a little and then a 
Isay. 28. 13.  little. So likewise he directed the Apostles to write diverse Epistles to diverse Churches, some also to particular persons: all which, and every part whereof is to be accounted and received as given by inspiration of God, and therefore 
2. Tim. 3. 16.  for the word of God: but now he hath spoken so fully and wholly by them before mentioned, that he will never speak any more in such manner: so that whosoever he be that shall speak or write, how learned, how godly soever he be, yet that which he shall speak or write, though never so well agreeing with the word written, shall not be taken so to be the word of God, as that any may make the same a touchstone for trial of any men's doctrine, as we may and must make the Scriptures of the old and new Testament. Oh what an evidence is this of the perfection of the new will and testament of God above the old? No book of the old Testament was so singularly the will of God, but that other books after written were as well to be accounted of: neither the whole old Testament so, but that the New was likewise: neither any part of the new written before the other so, but that the other written afterward, was of equal authority with the former. So may it not be said of any other books written since by any other whatsoever.  
Last of all, this word perfect, doth not only import such a will and testament, as whereto there shall never be any thing added as it were a codicil to be thereunto annexed, but also such a will and testament as shall continue for ever to the end of the world, and never be abolished or abrogated in the whole or in any part thereof, as the other was: and this the word here used and translated perfect, in the Greek and Latin tongue seemeth to import. Then is a thing said to be perfected in Latin, when it is finished and brought to the end. It is as plain in the Greek, because the substantive of the adjective here used, signifieth the end; and the adverb derived from both, signifieth to the end: as when it is said, Hope perfectly, the 
1. Pet. 1. 13.  meaning is, Hope to the end, as it is translated in our new translation. The same is also manifest by reason, touching the will of a man. For the last will and testament of a man cannot be altered after the death of the testator: so cannot the will and testament of God, made by his Son, in the name of God, and by the authority of God, be now altered: the Son that made it being now dead, and his will being proved in the great and high Court of heaven by God himself the judge of all the world, from whom there is no appeal to any other. Where a testament is (saith 
Heb. 9 16.  the Apostle) there must also be the death of the testator: for a testament is of force after men are dead; otherwise it is of no strength at all whiles the testator liveth.  
If it be objected, that albeit Christ died, yet he now liveth 
Reu. 1. 18.  for evermore. I answer, that yet his death was so effectual for confirmation of this his Will, that his said Will cannot by his present life for evermore be canceled or made of no force. For that his once death, though raised again, was more than if all the men in the world, yea also if all the Angels in heaven had died, never to be again restored to life. And by that his death he hath freed all his elect from everlasting death most justly deserved by them. Again, though he now live in heaven, yet he is so dead unto men, as that he shall never again live with men in this world, to eat and drink, to be hungry and thirsty, and weary in his own person as he was.  
To conclude all before written of these three adjuncts 
The uses of the former three adjuncts of the will of God. 1. Reprehension of the Papists.  of this will of God, with the uses thereof, the more excellent we have heard the same to be by the said adjuncts, the greater is the wickedness of all Papists, that denying the same to be so good, so well pleasing, so perfect, and therefore do yet add the doctrines of men, and the daily decrees of that man of sin, the child of perdition, the Antichrist of Rome, not only as equal to this will, neither to make the same better, the acceptabler & the more perfect, but also to abrogate it, and to dispense with any thing done contrary thereunto, as with breach of oaths, the loyalty of subjects unto their Sovereigns, the murder also of such Princes, giving their kingdoms to whom they list; so also with marriages within the degrees of kindred, forbidden marriage by God himself.  
It maketh also for reprehension of Anabaptists, Familists, 
Reprehension of the Annabaptists.  and all other, that either reject this will of God altogether, or think it not so good, so well pleasing, and so perfect, but that there must be revelations and visions, whereby to be made the better, the more pleasing, and perfect.  
I might likewise here speak of the contempt of the 
Reprehension of some among us.  word amongst ourselves; yea, by them that would not be accounted profane persons as Esau, but professors, and such as will show fair countenances to Ministers and to other that do indeed regard the word. But, oh who can so speak as to reform it? Not Paul himself: not Christ as he was man, and as in his humane nature did once speak unto men. If the word be preached to some in the morning, somewhat sooner than other men preach; or in the afternoon somewhat later than other men, though upon never so good reason, yea upon some necessity; oh than it is preached out of season. What then? Hath not the Apostle commanded it so to be preached? Hath he 
2. Tim. 4. 2.  commanded it so to be preached, and hath he not commanded it so to be heard? Yea, but in the morning we shall hear it in our own Churches afterward, and in the afternoon we have heard it there already; and therefore what need we to hear it again? it is even to glut us with hearing. So the Israelites loathed Manna. But alas, what 
Num. 11. 67.  followed? They lusted for flesh, & they had it of the daintiest: 
Psal. 78. 24.  but they had little pleasure in it; Whiles it was between their teeth, and ere it was chewed, the wrath of the Lord was kindled 
Num. 11. 33.  against them, and the Lord smote the people with a very great plague, to the slaying of the fattest of them, etc. Again, if 
Psa. 78. 31.  such men as so excuse themselves, might have silver or gold, or both, or any other commodity offered unto them, either very cheap, or especially for nothing, without any 
I●ay. 55. 1.  money, and without any price, would they make such excuses? would they be so nice in taking pains to fetch it? As for some dainty Dames, even sprugd up of nothing, that are so long in dressing and attiring themselves in the morning, that they can scarce come to their own Churches, how near soever, till it be ten of the clock, when all are come together, and they may be seen of all; and that after their own Sermon▪ or perhaps Service only read in the afternoon, they cannot take the pains to go hear the word preached a quarter of a mile from them, be the weather never so fair, the way never so plain; let them take heed of that baldness and girding of sackcloth that the 
Isay. 3. 24.  Lord by his Prophet threatneth to such Touching other that object long preaching, and the Ministers standing above his hour, to keep them from the word, some of them care not how long in the very night they sit at a profane Play, or at other vain exercises, as cards, dice, tables, and the like, and some swilling and drinking at Taverns, Inns, Alehouses, etc. till t●ey cannot see the way home, not go when they are in the way; oh how may they fear, that it shall be easier for Sodom and Gomorrha in the 
Mat. 10. 15.  day of judgement then for them. Let them consider to whom and in what earnest manner our Saviour threatneth this judgement, and they shall perceive that it belongeth much more unto than, & to such other contemners of this good, well pleasing, and perfect will of God, as wherewith these times do every where abound. The same may be said of all whom worldly business, buying or selling, or walking to see their come, their kine, their sheep and lambs on the Lords days, when they might be partaker of the preaching of this will of God. Neither are they to be excused that spend the time in private reading of the word, when they might hear it publicly preached. Oh that all these would remember that to the Hebrews before mentioned, How shall we escape if we neglect so great salvation? And oh that I could speak that word in season to any of them, that might be unto them as apples of gold with pictures 
Pro. 25. 11.  of silver. Thus much for reprehension.  
The second use is for instruction. How therefore should 
Instruction.  this excellency of the new Testament and of the Gospel since the coming of Christ, inflame the hearts of men with the love thereof? yea, how should it make them sick of love unto it? Oh such sickness is no whit dangerous: it is not of death, or unto death; but of life, and unto life, yea, unto everlasting life. I have heard some wish for an Ague every Spring as thinking that an Ague in the Spring is physic for a King. But alas, where shall we find any so sick of love to the word, as that he may cry out with the Prophet, Oh how love I thy law? Many are sick of sin, 
Psal. 119 97.  and feel it not: many of surfeiting and drunkenness and will not be cured: many of vanities, and all kind of pleasures: many and very many, even of professors are sick of the love of the world and of the things that are in the world, 
1. joh. ●. 15.  which therefore have not the love of God in them. But not one of twenty, not one of an hundred, not one of a thousand is sick of the love of the word, and of this good, well pleasing, and perfect will of God. On that all that do indeed love this will of God, were sicker than they are, to see so few sick of love to the said will of God; yea so sick of hatred unto it, that they persecute all them that do most love it.  
Touching consolation; if our Saviour pronounced 
Consolation. Mat. 13. 16. 17. Luk. 10. 23. 29.  the eyes and ears of his Apostles blessed, because they saw and heard those things that many Prophets and righteous men, and Kings desired to see and hear, and could not: how blessed are we, how may we rejoice, and in the joy of our hearts bless God, that see and hear those things that we see and hear? For the Apostles themselves had not then seen and heard the things that are now to be seen and heard. Christ had not then done so many miracles, as afterward he did. Neither had he spoken so many things as afterward, even to the Apostles themselves, both before and also after his resurrection. Yea, before his resurrection he had not spoken so many things that afterward he spoke, 
joh. 6. 12.  because than they were not of capacity to bear them. Neither also had Christ then suffered his bitterest passion, the which made him thrice most earnestly to pray to be delivered from it, if it had been possible, and if so it had pleased 
Mat. 26. 39 etc.  his Father; the agony whereof made his sweat like drops of blood trickling down▪ to the ground; the extremity 
Luk. 22. 44.  whereof forced him most bitterly to cry out, My God my God, why hast thou forsaken me? Christ had not then risen 
Mat. 27. 46.  again, nor ascended into heaven, nor therefore led captivity captive, nor given such gifts unto men, as after his ascension he did. Neither had the said Disciples seen so great a conversion of three thousand souls in one day, as afterward they did. Neither had the Gospel been then, or long time after preached to the Gentiles, as afterward it was. Yea, long after Christ's resurrection, Peter himself that had done so strange miracles, was so ignorant of the abrogation of the law, touching the difference of meats in the time of the law, and of the calling of the Gentiles, that in a trance seeing by vision▪ a vessel full of all manner of living creatures, clean and unclean; and being bidden to 
Act. 10. 10. etc.  rise, kill, and eat; with great detestation he refused so to do, though he were very hungry. When also understanding the meaning of the vision, according thereunto he had preached to Coruelius and other Gentiles with him, how did the other Apostles and the rest of the Church at jerusalem bewray their ignorance also of the calling of the Gentiles, by their offence at Peter's preaching unto them, until Peter had made relation by what warrant and authority, and with what success from God he had done all that he did. We now here living, do know all these things: yea, we having been Gentiles as well as any other, without Christ, aliens from the common wealth of Israel strangers 
Ephes. 2. 12. 13.  from the covenants of promise, etc. do now through the grace of God partake with other Gentiles in their calling, and having been fare off, are made nigh by the blood of Christ. Yea, we have all the will of God written by the Apostles long after the former words of our Saviour to the Apostles, whereunto (as we have heard) nothing is to be added, or ever shall or may be added. How are we therefore to leap for joy, and to rejoice with joy unspeakable and glorious? 
1. Pet. 1. 8.  The Psalmist often prophetically bade the Gentiles in the promise hereof to rejoice. Shall not we then much more rejoice that enjoy this promise? Yea, let us testify our said joy and thankfulness for the matter of it, by making further use of instruction. Let us attend, yea the more abundantly (as the Apostle saith) attend: yea, he saith 
Heb. 2. 1.  that we ought to attend to the things (of this will) that we have heard, whereby we are thus blessed. The word translated to attend, signifieth adhibere, to apply. What must we apply? Our ears to hear; yea also our minds more and more to understand; yea, our love, more and more to embrace and love it: our fear, more and more to stand in awe that we offend not this will of God: our delight, to take more and more pleasure in it: our hope, more and more to expect with assurance the performance of every legacy therein bequeathed unto us: our hatred, more and more to loathe whatsoever is contrary unto it: our zeal, to be more and more earnest according to every occasion for it. What more? Our mouths to make confession of it: yea, our whole man more and more to yield all obedience unto it, and to whatsoever is in our power for the advancement of it, whereby we may the better testify it to be indeed in our hearts. And all this we ought to do the more abundantly, according to the signification (as I said) of the word translated the more. Now this word being a comparative, must needs have relation to some other, in respect of whom we must more abundantly apply ourselves unto it. Who are they then whom we must more abundantly, and as it were without measure, as never being satisfied, so apply ourselves to the things which we have heard of this will? The Fathers that lived under the old Testament, mentioned in the beginning of the first Chapter to the Hebrews. The rather must we labour so as before we said, to apply ourselves wholly to the things we have heard out of this will, more abundantly than ever the said Fathers did; because Peter speaking of those Prophets by whom God had in old time so spoken to those Fathers, as the Apostle speaketh in that first verse of the first Chapter to the Hebrews; because Peter (I say) 
1. Pet. 1. 12.  speaking of those Prophets, saith, that it was revealed unto them, that not unto themselves (viz. so much) but unto us they should minister the things which are now reported (or showed) by the Preachers of the Gospel, with the holy Ghost sent down from heaven▪ etc. Is it so? It is not then enough for us so to apply ourselves to the things we have heard and daily do hear, as the said Fathers did, but we must labour so much the more herein to excel them, by how much the more the Lord hath bettered his will towards us above that that he did unto them. For to whomsoever much is given, of him much is required. But is it so with us? Oh 
Luk. 12. 48.  that it were so. But alas, alas, we come fare short of them. The poorest of those Fathers, in godliness and in such regard of those things that they then heard, are much before us, even before such of us as account themselues the richest, in those things that we daily hear or may hear, and whereby also we enjoy many other mercies. It may be some of us have now more knowledge; but if the godliness of such be not according, their sin is the 
Luk. 12. 47.  greater.   

CHAP. XVI.  
Of other uses of the former doctrine, from those former three adjuncts of the will of God.  
Having before made some general use of the doctrine from these three adjuncts of the will of God, good, well pleasing, and perfect; I will now come to some more particular use thereof concerning both the duty of the people towards the Ministers of the said will of God, and also of the Ministers themselves in respect of the excellency of that will, so by those adjuncts commended.  
Concerning therefore the former of those two, the more excellent that those three adjuncts before handled 
The excellency of the Mininistrie.  do show the will of God to be, the more excellent also must needs be the calling of them whom the Lord hath made Ministers of the said will: as his spiritual Lawyers indeed to declare the said his will unto his people, and to lay forth and (as it were) to plead all his bountiful and most princely legacies therein bequeathed unto them against all the enemies of their salvation, that endeavour what they can to deprive them of the said legacies. The more excellent (I say) that by those adjuncts of this will the Ministers thereof are, than were the Ministers of his former will, now by this his last will (in part) revoked and disannulled, they more highly must they be accounted. For, as the Apostle to the Hebrews proveth Christ the 
Heb. 2. 3. 13. 20 1. Pet. 5. 4. joh. 13. 13.  first and chiefest Minister of this will, yea the Lord and Master of all Ministers; yea also the only judge, before whom all his Ministers and Lawyers must plead the said will, against all the adversaries both thereof, and also of all them that have any legacy therein, and from whom there lieth no appeal. As (I say) the Apostle proveth this first and chiefest Minister of this Will to be so much greater than Aaron the first and chiefest high Priest of the Law and of the former will of God, yea the chief judge, before whom all matters of difference betwixt clean and unclean, etc. were to be heard, tried and determined, by how much better this Testament is, whereof this first and 
Heb. 7. 22. & 8. 6  chief high Priest Christ jesus is the surety or mediator, as having better promises then the old Testament had; so by the same reason also all the Ministers of the Gospel may well be justified, in respect of their calling, to be greater and more excellent than all the Ministers of the Law; namely, because under Christ, by Christ and for Christ they are Ministers of a better and more excellent Testament.  
Hereunto accordeth the commendation of john the Baptist 
Mat. 11. 9  above Eliah and all the other Prophets, before whom notwithstanding he preferreth the least in the kingdom of 
ver. 11.  heaven, that is, the least Minister of the Gospel, even the meanest ●or gifts if he be sufficient. For the Gospel there and often elsewhere, especially in parables, is called by the name of ●he kingdom of heaven, because it is Christ's Sceptre of that kingdom, and the key whereby he openeth it unto us, and letteth us into it; and the means whereby men are made partaker of the kingdom of grace here, and shall hereafter be possessed of the kingdom of glory; and without which none shall or can ever attain unto this kingdom, either of grace or of glory. john also was greater than any of the Prophets, because his ministry was greater than theirs, as being a middle ministry betwixt the Law and the Gospel; neither of the Law, nor of the Prophets; and yet, as greater than of the Law, so also less than of the Gospel. The Ministers therefore altogether of the Gospel, cannot but be greater than both john, and also much more than of the Law only, who were less than john.  
Now than if the Ministers of the Gospel be greater than the Ministers of the Law, it followeth also, that they are more to be respected then the Ministers of the Law, whatsoever they were.  
And in the former comparative commendation of john by our Saviour, above the Ministers of the Law, let us note one thing, and let us note it well, that therein he speaketh climatically, that is, riseth by degrees higher and higher; from a reed shaken with the wind, to a man clothed in soft raiment: describing such an one by his place where he is, namely in King's houses or Courts; from such a one to a Prophet, from a Prophet to john the Baptist; from john the Baptist to the least in the kingdom of heaven: by the least in the kingdom of heaven, meaning the least Minister of the Gospel, of the least gifts, so he have sufficient for execution of the Ministry of the Gospel. So our Saviour maketh the least such Minister of the Gospel, how mean soever in the eyes of men, yet in respect of his calling greater than john, and therefore then the Prophets; and therefore also in the third place than Courtiers, though brave, gay and gorgeous in apparell● which is the more to be noted, because every one almost in these days wearing gay apparel (as who almost doth not that can brag it, or be trusted for it, though he leave them that trust him to take more care to get the price to be paid, than he doth to pay it) every one (I say) in these days that is gay coated (though no Courtier) thinketh himself a better man than the ancientest and best Minister of the Gospel; and will therefore take place of him; yea, so also will some Servingmen, especially serving one of great worship or higher rank, at least in some place near unto him. So will every mean magistrate in any city or town almost, especially having sometime been his Majesty's Lieutenant, and borne the chiefest magistracy in such cities and town, though he be out of the said office, and do but only sit on the bench: and yet such contemners of Ministers, will give way to a mean gentleman coming to that city or town where he is a magistrate. Aaron indeed was subject to Moses, because Moses was both chief magistrate, and also so great a Prophet, that Christ is said to be like unto him: and so all the Kings and every King 
Deut. 18. 18. joh 1. 45. Act. 3. 22. and. 7. 37. 1. Kin. 2. 26. 1. Kin. 1. 19  of juda had pre-eminence above all Priests and Prophets: and therefore Solomon deprived Abiathar from his High-priesthood, for his conspriracie with Adoniah against Solomon, to have put him by the kingdom after the death of David. And so in these days all Kings, or having kingly authority, are above all Ministers whatsoever, as well as above all other within their dominions, and must be accordingly 
Rom. 13. 1. 1. Pet. 2. 13. 14.  by all honoured: yea, so must also all be that any where are in chiefest place under them, and represent their persons. And that such kingly majesty or magistracy is above all ministerial dignity (howsoever some of the Fathers have extolled that dignity) appeareth, in that the kingly dignity of all Christians is always set before their priestly dignity. For it is always said, a kingdom of Priests, or a royal priesthood; and that they are Kings and 
Exod. 19 6. 1. Pet. 29. Reu. 1. 6. &. 5. 10  Priests: it is never said a priestly kingdom, or a priesthood of kings; or that we are Priests and Kings. Notwithstanding it is a weak argument, and bewrayeth a weak wit and a shallow brain, from the superiority of Moses above Aaron, to infer that therefore every mean magistrate in dignity is above, and to take place of every Minister, yea of any that is indeed a Minister, though he be younger in years; because in respect of his ministry, which is character indelebilis, he is an Elder: and as so called, and so 
1. Tim. 5. 17. 1. Pet. 5. 1.  ought to carry himself, so also he is so to be respected. By the former argument, every mean Constable may also take place of any Minister. Notwithstanding I would not wish any Minister to strive for precedency, otherwise then in his ministry to teach it. But as our Saviour saith, Him that taketh away thy cloak, forbidden not to take thy coat 
Luk. 16. 29.  also: so if any such pert and high minded petty magistrate will take the place of thee that art a Minister, yea ancient & painful, let him have it, and more also, rather than contend with him. It is better for any to take wrong, then to do wrong. It is better also that such an one as shall so contemn a Minister, do show his small wit and rude manners, then that any Minister should so strive, as whereby to give any suspicion of pride. For, the servant of the Lord must not strive, but be gentle towards all men, etc. Notwithstanding 
2. Tim. 2. 24.  let such weak witted and ignorant gentlemen, so much standing upon their pantofles, if they have not learned the dignity of Ministers, by their honourable names in the Scriptures, by their employment for the salvation of men's souls, and the making of them sons and daughters, as also Kings and Priests unto God: if by these and other arguments in the Scriptures they have not yet learled what honour to give unto Ministers, let them read the learned Treatise of that argument, written by one of greater learning and higher place than myself; and let the same be as a primer to teach him his lesson, for the better estimation of Ministers. Let all so basely esteeming of Ministers of the Gospel, of whom they should with admiration say, How beautiful are their very feet! Let them 
Isay. 52. 7. Rom. 10. 15. 1. Kin. 18. 3. 7.  (I say) remember the reverence of Obadiah (King Ahabs' house-steward.) to Eliah, no great rich man, having been before fed by ravens, and having had no better drink than the water of the brook Cherith, and been also nourished by 
1. Kin. 17. 4. 9  a poor widow of Zareptah. Let them remember the like of the third Captain sent with fifty men to fetch the said Eliah before King Ahaziah, together with the fearful fire 
2. Kin. 5. 1. 13. ver. 10. 11.  of God upon the former two Captains with their fifties, sent to the same purpose, for their rude and imperious doing the King's message unto him. Let them remember what our Saviour said to the seventy Disciples sent forth by two and two, He that despiseth you, despiseth me; and he 
Luk. 10. 16.  that despiseth me, despiseth him that sent me. Let them remember how Paul beseecheth the Thessalonians very highly to esteem them that laboured amongst them, and were over them in the Lord, admonishing them, etc. Let them remember 
1. Thes. 5. 12.  that the Galatians whiles they were in their right 
Gal. 3. 1.  minds, not bewitched, nor (as it were) distracted by false Apostles, esteemed Paul as an Angel of God, yea as Christ 
cap. 4. 14.  jesus, so that they would have plucked out their eyes (if it had been possible) and have given them to Paul. Alas, how many in these days 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 loved them, the less he was beloved of them: so may many good and careful Ministers say in these days of some of the people whom they have taught, and for whom and theirs they have prayed, and have been heard in the things they have prayed for in their behalf; especially if they shall either publicly reprove any thing whereof their consciences do accuse them, though the Ministers never in such reprehensions never meant them; or at the least any thing roundly speak of any thing but privately. And such base estimation of Ministers having once possessed the minds of men, it will hardly be cast out by Christ's 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 love and high estimation of Ministers, 
How the love of men towards their Miinsters, as also their inward reverence 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 reverence and respect that is common to other persons of any eminency in the world, as the which may be gathered by some thing before spoken of the carriage of other toward ot●er Ministers, and the which is ordinarily used, I will only commend three things, whereby the due love and estimation of Ministers may be discerned: first, diligent hearing of them: secondly, sufficient maintenance: thirdly, true obedience. Touching diligent hearing, 
Diligent Ministers, diligent to be heard.  first of all let us remember, that they are so to be heard, though they do not live according to their teaching and doctrine, but clean contrary thereunto. For so our Saviour commanded concerning the Scribes and Pharisees. 
Mat 23. 2. 3.  For the life of such, shall only increase the condemnation of such Ministers themselves, it shall not any whit prejudice the attentive and reverend hearer: neither may it be pleaded as an excuse for not hearing of such Ministers. Where there is a commandment for doing any thing there is a promise of blessing to them that do the thing commanded. And hath not the Lord blessed the ministry of some that have been wicked? Verily he hath: as appeareth by that that is written of such as shall be able to plead in the last day, they had prophesied, and cast out devils, 
Mat. 7. 22. 23.  and done many wonderful works in the name of Christ; who notwithstanding shall be rejected as workers of iniquity. God's blessing is not tied to the persons of any, but attendeth upon his own ordinance carefully respected. The word of God in the mouth of a man, hath first come 
job. 22. 22.  out of the mouth of God himself; and therefore it shall 
Isay. 55. 11.  not return to the Lord in vain, but it shall accomplish that which he pleaseth, etc. and be a savour either of death unto 
2. Cor. 2. 15. 16.  death or of life unto life: in both a sweet savour of Christ. God his justice is as precious unto him, as his mercy. Our Saviour also saith, He that hath an ear to hear, let him hear what the Spirit saith (not what man saith) unto the Churches. 
Reu 2. 7. 11. 17.  Do not also the excellency of the word and our necessity require the hearing thereof, by whom soever preached?  
But for all that, some perhaps may ask more particularly, 
Our own Ministers especially to be heard on the Lords days.  what Ministers are to be heard? I answer, that on the week days let men hear any sound preaching wheresoever they can, as their callings, strength of body and affairs will give them leave; for the better increase of knowledge, confirmation of judgement, strengthening 
Phil. 1. 9 1. Thes. 4. 1. ●. Pet 1. 5. and 3. 18. Heb. 10. 24.  of faith, provoking of love, growing in all grace. For we must abound more and more in all these things. But on the Lords days, we must hear our own Ministers sound preaching, and especially gracing their doctrine with a life agreeable; as also the next so preaching, whose ministry we may be partaker of, without prejudice to our own. But what if we may hear some other of better gifts then either our own or the next dwellers, by whom we may be more edified? We are not so much to respect the gifts of men, as God's ordinance, both in setting able Ministers over us, and also in commanding rest on his day. For we are as well bound to hear our own Ministers preaching sound, as they are bound to preach to us. They may as well leave us, as we them. And we are more bound to rest on the Lord's day (without very great necessity to the contrary) than we are bound to labour on the six days. The commandment for sanctifying the Lords day, and resting thereon as a means of sanctifying the same, is absolute: but the words, six days shalt thou labour, etc. are but the liberty so to do, without any absolute necessity. As the like, Of every tree in the garden thou mayst 
Gen. 2. 16.  freely eat; viz. except of the tree of knowledge of good and evil, etc. The like is to be said of that, touching the finding of a birds nest with young ones, Thou shalt in any wise let 
Deut. 22. 7.  the dam go, and take the young to thee. Neither was Adam bound to eat of every tree except the excepted; nor a man so bound to take the young birds, as that he should sinne if he took them not. So are the words to be understood for working on the six days. Otherwise it were not lawful to hear the word on any of these days: neither especially to keep any one of those days wholly holy upon any occasion. By the same reason also that some may leave their own preaching Minister, and other near, both whose labour they may enjoy, other may do the like: and so there shall be none left to whom such Ministers may speak. Not so. For we leave our wives, children, and servants, and diverse other too that cannot go abroad. Yea, but by the former reason, they may go as well as yourselves. Again, that is spoken more like to them that love good cheer at other men's tables. But will ye that thus plead, like it well if your children or servants would not be content with your diet, but go elsewhere to such as had better fare? As you would think your children and servants to scorn your diet, seeking better elsewhere: so, who seethe not you to contemn your own such Ministers and other near dwellers, so preaching as before I said, in thinking their preaching to be good enough for your boys and girls, not for yourselves?  
For who will also to take liberty to go on that day whither they list, to whom they list, is to break the heart of such forsaken Ministers, and to make the gifts which such high spirited men in conceit of their own great judgement think but weak, to be much weaker; and so to discourage them, as that they shall not preach to other as they ought and otherwise would; at least that they cannot do their work with joy but with grief, and to the less profit 
Heb. 13. 17.  of their hearers. Let such heart-breakers, especially by adding affliction to such as whom the Lord by their enemies 
Psal. 69. 26.  and other crosses hath before smitten, (no small sin) let them remember that if any man think he knoweth any thing (as such so lightly esteeming such Ministers think 
1. Cor. 8. 2.  themselves to know more than they) he knoweth nothing as he ought to know.  
Touching gifts, many such conceited men do greatly err in their judgements of men's ministerial gifts. The sufficiency of Ministers is not so much to be judged by their volubilite of tongue, readiness of utterance, nimbleness of wit, vehemency of affections, and the like, as by substance of matter. Especially this is not to be judged by professors scarce borne, when such Ministers were first Preachers. Let such censurers of and carpers at the mean gifts of other in respect of the old age of such Ministers, remember what God said to Samuel, in his age rejected by the Israelites, pretending notwithstanding the looseness of his sons, They have not rejected thee, but they 
1. Sam. 8. 7.  have rejected me, etc. There is the same reason of teaching, that there is of reigning and government: especially when men can take no more exception against men's teaching, than the Israelites did or could against samuel's government. 
chap. 12. 4.  Furthermore, as such forsakers of some men's ministry, to go to other farther off, more than double a Sabbaths day journey (which yet was not permitted, but taken up by custom) break the hearts of them whom they do so forsake; so also they may puff up them to whom they so go in such manner, as they know not themselves nor their ancients, but think themselves far greater than they are, and other to be meaner than they are, and then their betters elsewhere have accounted them: yea then by their labours (to omit some other things) they have approved themselves. Oh the heart of man herein is deceitful above all things, and is as easily puffed up, as any other way corrupted. As God also giveth not always the greatest blessing to the greatest fare for the body, but sometimes maketh men to prosper as well with course cheer as with the diet of Princes or Nobles, (as appeareth by Daniel and 
Dan. 1. 8.  his companions, and daily by many poor men's children, that being hardly brought up, look as well, and are as comely and beautiful as the children of other that are most daintily fed;) so also the Lord sometimes blesseth the mean gifts of some (that are especially accounted mean) to as good edifying of other in the faith, as the greatest gifts that are. Daily experience teacheth this. The worthiest Ministers for learning, pains and godliness, have not always the most and best Christian congregations. Some are esteemed not according to their worthiness, but according to the conceits of the esteemers. What comparison betwixt Paul and Apollo's, either for calling, or for divine knowledge, or for godliness? yet some preferred Apollo's before Paul, not a whit behind the very chiefest 
2. Cor. 11 5.  Apostles. But did not Paul by the Spirit of God reprove 
1. Cor. 1. 12. and 3. 6.  it? Notwithstanding so do some in these days: passing by the Churches of some when they are going to their work, and going much further, and yet not faring better than they might have fared at home More edifying also is not so much to be boasted of by words, as to be showed by works. Much and earnest prayer will obtain as good a blessing upon mean gifts, as upon greater. As the Lord saveth from outward dangers, as well by few 
1. Sam. 14 6. 2. Chron. 14. 11. judge 7. 2. Mark. 6. 38. and 8. 7. P●al. 92. 4.  as by many; and feedeth as well plentifully with a little as with much: so he both can and doth often feed the souls of some, and maketh them as fat and in as good liking, where there is true humility, by men of mean gifts conscionably employed, as by the greatest gifts of other, though also carefully employed. This by some of the best Divines is well gathered from the example of the Angel 
Reu. 3. 8.  of Philadelphia, who though he had but a little strength, that is, were of mean gifts in comparison of other, yet had the best Church of all the seven Churches of Asia.  
Let men also examine the former dealing with such Ministers, by the rule of our Saviour, Whatsoever ye would 
Mat. 7. 12. and 22. 39  that men should do unto you, do ye to them: and, Thou shalt love thy neighbour as thyself. For who of them that make so light account of some, and contemn them, doing the best they can, and that which their betters have approved; and whereof other as good as themselves would be glad and for the which they would bless God. For who (I say) of such would like of such dealing, towards themselves, if they were Ministers? Neither let any man wash his hands from the crime of contempt in this kind, as the manner of most is, how contemptuous soever. For the holy Ghost hath recorded jacob as an hater of Leah, because he loved 
Gen. 29. 30 31.  Rahel more than her. Doth not the Lord also join these two together, The word of the Lord is unto them a reproach, 
jer. 6. 10.  they have no delight in it? Doth he not by this connexion plainly teach, that the word of the Lord is a reproach (or a contempt) to them that have no delight in it? He is more than purblind that seethe not the like reason to be of the ministry of the word, and of the word itself. Neither can any man discharge himself of the contempt of the persons of such Ministers, whose ministry so comparatively he contemneth. At least the contempt of a man's ministry is greater than the contempt of his person: because the contempt of that ministry, against which no just exception can be taken, is the contempt of Christ, that speaketh in such a Minister, and God also worketh 
Luk 10. 16. 2. Cor. 13. 3. 1. Cor. 3 9  with him.  
Moreover, to give liberty to our ears so to itch after variety of teachers, though they be good, neglecting our owne not inferior unto them (or if in gifts inferior, yet sound and painful) is the next stepped to itching ears that 
2. Tim. 4. 3. 4.  shall not endure sound doctrine, but itch after such as by whom ears and hearts shall be turned from the truth to fables, Popish or other. Let no man be too confident of himself touching this danger. For the more confident for the most part men are in this kind, the sooner they are overtaken and bewitched with such teachers, as some examples before mentioned testify. Are any also that are so confident, so well grounded in the truth, and so well affected towards any Ministers, as the Galatians were towards 
Gal. 4. 14. 15. Gal 3. 1.  Paul? who notwithstanding were so soon bewitched, not to obey the truth, that Paul himself began in his Epistle with a sharp reprehension by way of admiration, that they were so soon removed from him that had called them into the grace of Christ, unto another Gospel. Let him that thinketh 
1. Cor. 10. 12.  he stands, take heed lest he fall▪ Especially let such take heed hereof, that are much carried with the world. For who may think himself stronger than Demas, whose salvations Paul had before remembered to the church of Colosse, and 
Col 4 14. Phil. 2. 4.  whom he had reckoned among other his fellow▪ labourers? yet even him he brandeth afterward for one that had forsaken 
2. Tim. 4. 10.  him and embraced this present world. But indeed such as profess much, and yet love the world much, and the things that are in the world, are scarce worth six pence a 
1. joh. 2. 15.  dozen. For how can they, not having the love of the Father in them? Such confidence also argueth that inward pride which Peter opposeth to that humility wherewith he exhorteth such yongers as now I speak of, inwardly to deck 
1. Pet. 5. 5.  themselves: pressing the said exhortation with this argument from the effect, both of that pride, and also of the former humility, that the Lord resisteth them that are so proud, and giveth grace to them that are so humble. Again, who ever knew or heard of any age, wherein all Ministers were of equal gifts? As in other men, so also in Ministers, there have been, are and will be diversity of gifts, though the same 
1. Cor. 12. 4.  Spirit: and, to every one of us is given grace according to the 
Ephes. 4. 7.  measure of the gift of Christ. What a confusion therefore would this breed in the Church, for every one to make choice of his teacher, and to go to whom he list?  
I have the more laboured in this point, because I have observed some men's ministry to be so highly magnified, as if every word they spoke were worthy to be written in letters of gold: but the ministry of other, without any just exception against it, to be so abased (not perhaps in word, but that more is, in deed) as if no word they spoke were worthy to be written in the earth.  
I speak nothing herein to cool the heat of any, I wish every spark of good zeal in any to be a great coal; every coal to be a great firebrand, and every brand to be such a flaming fire, as much water may not quench, neither 
Cant. 8. 7.  the floods may drown. For alas, the hottest true zeal of most, is colder than our last Winter and Spring have been. But therefore have I written thus much, to direct the zeal of all, that it may be according to knowledge: and that knowledge 
Rom. 10. 2. Phil. 1. 9  and judgement may go with love, lest otherwise it overflow the banks. It is good to be zealously affected; so that the 
Gal. 4. 18.  thing wherein we be zealous be good. There be too many that cry down. Oh that there were more to cry to every man, Awake thou that sleepest, etc. and, Be zealous, and amend. 
Ephes. 5. 14. Reu. 3. 9  And let all men be more humble, not too harshly to censure such Ministers before spoken of, neither so to discourage them, having other discouragements too many, and faithfully preaching the word, and gracing the same with a life beseeming. Especially let all professors beware of so doing, because their indignities against such Ministers, are greater, and wound the heart more deeply than all the wrongs and injuries of open enemies, and then can easily be cured.  
To draw towards an end of this point; let all men be the more careful to hear such Ministers so preaching and so living, (as before hath been said) because if Ministers neglect their people and be absent from them, every man is ready to cry out on them; and yet the cases are pares, even equal, both Ministers and people that wander from their places, are like to birds that wander from their nests. Is there 
Pro. 27. 8.  no danger herein?  
As I said before, so I say again, on other days lawful to be traveled on, let all men take what pains they can for hearing the word, so that they be do●rs of the word, not hearers only, deceiving themselves; and showing forth their 
jam. 1. 22. Rom. 2. 13.  good works, not abusing that place of Christ against ostentation, and doing good to be seen of men, under colour 
Mat. 6. 1. etc.  whereof some boast of that which they do not; but remembering that he that hath forbidden such ostentation, hath also commanded us to manifest our faith by good works, and so to let our light shine before men, that they may 
Mat. 5. 16.  see our good works, & glorify our Father which is in heaven. Yea let them show their good works, according to their knowledge, according to their states and callings, according to their abilities, according to the times, according to the necessities of other, according to the defect of good works in other, that is, the more other show their wickedness not fearing who behold it, the more let them show their goodness, provoking themselves to love and to 
Heb. 10. 24.  good works, and abounding always in the work of the Lord, 
1 Cor. 15 58.  knowing that their labour is not in vain; and not being weary in well doing, because in due season they shall reap (a hundred 
Gal. 6. 9  for one) if they faint not. This I have the rather added, because as the impudent whore in the Proverbs, by bragging of her peace-offerings and payment of her vows, 
Pro. 7. 14.  deceived the silly young man, and with much fair speech 
ver. 21.  caused him to yield to her filthy lusts: so some (I would there were not too many) in these days make their much hearing, and going to many Sermons, a cloak of much wickedness, thereby making the name of God himself and 
1. Tim. 6. 1.  his doctrine to be blasphemed, and hardening other in their contempt of the word and hearing thereof, as by the impiety of such judging all that be hearers to be like. Let all therefore that fear God, and love the Lord jesus and his his word indeed, labour according to their hearing, so much the more by good works to glorify God, by how much the more by such wickedness of other, God is dishonoured.  
To return; touching the Lords days, if men have not the word at home, or near them, but that they must go further off, let them so contrive the matter, by going part of their way over 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.  give any thing for it; and having bought it, sell it not, neither part from it, whatsoever thereby we may get, the wisdom that so we shall find will make us happy, because the 
Pro. 3. 13. 14. 15  merchandise thereof is better than the merchandise of silver, and the gain thereof better then fine gold: it is more precious than rubies, and all things to be desired are not to be compared unto it.  
The three adjuncts of this will before handled, do require all good pains and cost for the getting of the true knowledge thereof; the rather because the word what prefixed 
What.  to the said adjuncts, insinuate the said will to be so good, so well pleasing, so perfect, that the goodness, 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 glory of God's inheritance of his Saints, and lastly to the exceeding greatness of his power towards us that believe, in so material these things to be rather admirable, then by the tongue of man or Angel to be spoken or uttered. Who therefore would not thereby be provoked to any good pains, to any cost, whereby to be throughly acquainted with it? as also whereby the more to encourage the Ministers thereof with the more alacrity to declare the whole counsel of God therein contained to the full? They that herein stick at any cost, at any such pains, bewray themselves to be penny wise and pound foolish; yea, how rich soever, how honourable soever, how gorgeous soever in apparel, by such riches and honour any is, that hath not the knowledge of this will of God, he is but a rich, an honourable, a gorgeous fool. There is no other will of God whereby we may save our souls. What th●n shall a man be profited to gain the whole world, if he lose his 
Mat. 16. 26.  own soul? Can he give any thing whereby to recover it?  
But touching the hearing of our own Ministers; what if the Parish be so spacious, that the inhabitants thereof dwell three, four, five or six miles from their own Church (as some Parishes in some parts of the kingdom are) and that the word be preached nearer, as some people go by the Churchyards of other Parishes, that go much farther to their own 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 travel on the Lord's day, because of God's providence in so disposing of Parishes in former times, and thereby making a kind of necessity of such travelling. Again, in such a case I do in charity suppose that a man's own 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 hear him, not defrauding him of any other duty. I hope also that none of our wise Ecclesiastical governors being acquainted herewith, would dislike of this that I say; but would easily grant any reasonable liberty to such as so do dwell. For conclusion of this point, let me speak a little more to such Ministers as are so forsaken and discouraged: in good earnest therefore, and in the words of sobriety I exhort them to comfort themselves, 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 give them the more honour and glory. Secondly, let them comfort themselves with the examples of the Prophets and Apostles, who had none more heavy adversaries than such as from whom they should have had most comfort. And what if they find least kindness there, where they were bred and borne, & c? hath 
Mark. 6. 4. joh. 4. 44.  not Christ himself before testified, that a Prophet is no where without honour, but in his own country, & c? and hath 
joh. 16. 4.  he not foretold this unto us, that finding it true, we might not be troubled with it, but might have the more peace in him, 
ver. 33. joh. 1. 11.  & c? Yea, did not Christ himself come to his own, and his own received him not? Who are we that we should be grieved with the like measure that was offered to our Lord and 
joh. 13. 14. Mat. 3. 11. Luk. 3. 16.  Master? What are we in respect of him? We are not worthy to bear his shoes, or to lose the latchet of them.  
Moreover, as Paul said of some in his time, preaching 
Phil. 1. 16.  Christ of envy and strife, not sincerely, thereby supposing to add affliction to his bonds, (by disgracing of him, and perhaps provoking other against him;) as Paul (I say) said, What then? notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, and will rejoice: so let the forementioned Ministers say, Whether such people in contempt or in truth do hear, yet Christ being preached and heard by them, we therein do rejoice and will rejoice: especially if such other Ministers to whom such people resort, do preach Christ in better sort, than it seemeth those preached him, of whom Paul speaketh. And let no man 
Reu. 3. 11.  take the crown of such Ministers so rejoicing from them.  
Notwithstanding, I wish not such forsaken Ministers to have much familiarity with such as so lightly set by their ministry. For how can they regard their private society, that care not for their public ministry? 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 whatsoever is offered; and to other to brag of their bounty unto them. Let such forlorn Ministers always hold rhiss resolution, not to care for the carnal benefits of them that care not for their spiritual blessings. Yet I need not stand much upon this caveat, because such as do so lightly esteem of men's ministry, are very forward in offering kindness unto them. If they show kindness to any, it is rather to farther dwellers then to near neighbours. Albeit herein they greatly trouble not either the one or the other. Thus much of the people's estimation and hearing of their Ministers.   

CHAP. XVII.  
Of the other two duties of the people towards their Ministers, in respect of the excellency of this will of God, of their maintenance of them, and also of their obedience unto them: as also of the use of the said doctrine touching the same excellency of the said will of God▪ belonging to the Ministers themselves.  
NOw it followeth to speak of maintenance of, and obedience 
Maintanance.  unto 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 reverend 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 main 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 expressly 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 subject (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 ox that treadeth out the 
Mat. 10. 10.  corn: and the labourer is worthy of his reward. Had not our Saviour said the same before? Only for reward by the Apostle, our Saviour saith meat: but thereby as by bread 
Mat. 4. 4. & 6. 11  he understandeth maintenance, and all things necessary for this life. And in both the pronoun his is to be observed, as teaching such maintenance not to be a matter of courtesy or of benevolence, such as need not to be given, but such as must be paid as his own, and whereto he hath as good right as to any thing else he hath already. May shoemakers, smiths, plough men, hedgers, ditchers, threshers, tailor's, or any other labourers or artificers claim reward for their work, and as their own due, and may not Ministers that labour and watch for the souls of men, require reward of their labour? What good Minister is there that watcheth not in body as well as mind for the people committed unto him? yea, many a time doth he wake in the night, meditating what to speak, when other sleep sound. The labour also of the mind is greater than of the body. How great then is the labour of both? Two hours' labour of the Minister in preaching, doth more spend his spirits and waste his body, than two days labour in any other bodily work. Doth the spirits and body of one so soak men? Therefore the calling of a Minister is compared to the greatest bodily labours that are; of shepherds 
Gen. 31. 40. Luk. 2. 8, Mat. 9 36. 1. Cor. 37. 8. 9 10.  that in that country looked to their flock by night as well as by day; of harvest-men, of husbandmen, of carpenters, and the like. Let them that are so hard and straightfaced towards their painful Ministers, remember what is said of the cries of those labourers in the ears of the Lord 
I●m. 5. 4.  of hosts, that had reaped down 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 heavy and direful against them that had not given meat, drink, clothing▪ entertainment etc. to any of his little ones 
Mat. 25. 41. etc.  that had wanted the same. Oh then how fearful, how heavy, how direful shall their sentence and doom be, that have dealt hardly with his best servants, whom Christ used for the making of men his little ones; or for the nourishment of them to eternal life, being before n●w borne to God by the ministry of other? Shall shear be judgement 
jam. 2. 13.  without mercy to every one that showeth no mercy to any? and shall they find mercy that have been unjust unto their Ministers? Oh that men shoul dread and know the sudden and strange death of Ananias and Sapphira, by a 
Act 5. 1. etc.  word of Peter's mouth only, for keeping back part of the price of their goods from the Church, which while it was in their possession they might have kept altogether, and that although they brought a certain part, and laid it at the Apostles feet. Oh (I say) that men should read, hear and know this, and yet fear nothing by their unjust and cruel dealing with such Ministers as preach this excellent will of God unto them, not only not giving them any thing, yea no part of their goods, but detaining that the which they have full dear laboured for. Such men grudge not liberally to see Lawyers, and bountifully to reward Physicians, for a few words of the one touching their goods, and sometimes for recovery of, or pleading for some legacy given by the last will and testament of some man: for the counsel of the other, and especially for his pains in coming 8. 10. 20. or 30. or 40. miles unto him, especially in Winter, or when ways and weather are foul. Yea, they plentifully deal with such, whether they do them any good or no. Yea, they are at greater cost in such things, in three or four days, then with Ministers that labour to make them partaker of God's infinite legacies, by declaring this his good, well pleasing and perfect will unto them, many years together: yea also for their daily praying for them and theirs; albeit in the distresses of them. selves and theirs, they found God to have heard them so praying O miserable parsimony! O lamentable injustice! Yea, some men of great sort spend more in one year upon dogs, hawks, horses, tobacco, and the like, then in many years upon the Ministers of the word. If they say, their Farmer's pay tithes out of their lands for maintenance of Ministers. I answer, first that they pay tithes rather of their own labour and great pains, then of their lands. Secondly, that if they think this shall excuse them from maintenance of Ministers, then let them think also it shall excuse them from going to heaven. So let their Farmers go to heaven for them, and themselves go to hell in their own persons. Yea, to proceed further, who almost is not at more charge with keeping of one horse in one year, then in maintenance of the Ministers in many? Hath he more benefit by his horse, then by his Minister? It may easily be so believed. All these things do show how base minded such men are, as altogether minding earthly things, 
Phillip 3. 19 Col. 3. 1. 2.  and only setting their affections on things on the earth, and not on things above, where Christ sitteth at the right-hand of God: but let them take heed that their end therefore be not destruction, as Paul writeth in the former place to the Philippians, and so he lose all the benefit of this last will of God. For certainly the Lord hath not bequeathed any thing to any such wretches as these are, but hath shut them clean out of his will, for having any inheritance in his kingdom; 
Ephes 5. 56. C●l. 3. 5. 6.  yea, the wrath of God belongeth unto them. And certainly all such do bewray they never felt any sweetness by the said will: if they had, they would more bountifully reward God's Lawyers that declare the same. O the bounty of Matthew the Publican, of Zacheus also of the same 
Luk. 5. 29.  calling. The one upon his first calling made Christ and many other a feast, a great feast. The other, as soon as ever 
Luk. 19 8.  Christ's word in inviting himself to dine with him, had pierced into him, came down hastily, received him joyfully, and with great alacrity, both showed his justice in making fourfold restitution to whomsoever he had done wrong, and also testified his bounty in giving half his goods to the poor. When God had opened the heart of Lydia to attend 
Act. 16. 14. 15.  to the words of Paul, how earnest, how importunate was she with Paul and Barnabas to come to her house and to abide there? So importunate and earnest was she, that she would take no nay. When the keeper of the prison into which Paul and Barnabas were cast, had been restrained 
Act. 16. 29. 30. etc.  by Paul from murdering himself, and assured that all the prisoners were safe there, how did he spring into Paul with trembling, etc. and having heard Paul preach, how by this will of God he might be saved, what other great kindness did he show to Paul and Barnabas? What shall I say of the bounty offered by Naaman to Elisha, when he felt 
2. Kin. 5. 3. etc. 1. Kin. 13. 7.  himself cured of his bodily leprosy; of the kindness likewise and reward that wicked jeroboam offered to the Pro-Phet of juda, when by the prayer of the said Prophet, his hand was restored, that before had been miraculously withered, 
1. Kin. 13. 7.  because he had stretched the same forth against the Prophet, commanding to be laid hold on, because the said Prophet had threatened the destruction of that Altar that jeroboam had built at Bethel. By these examples it most evidently appeareth, that all niggardly persons towards the Ministers of this Gospel of God, have never tasted of the sweetness of the said will. For had they, though but a little, they could not but be respective of them, and helpful unto them; especially knowing their necessity. Yet some, whatsoever they hear or see, by their apparel, by their debt to other, or any otherways, will never believe they want, till either for debt they be clapped up in prison, or starve for hunger. Who is so rude and barbarous towards other men (except he be worse than Nabal,) that receiving but a small kindness of them, either in a meal's meat or otherwise, that will not think upon some way whereby to requite it? O than the ingratitude of some going for professors, that have no respect to them that give them many a meal's meat for their souls? except when they have been at their table, or rather at the table of Wisdom, they have sit looking one upon another, neither eating of her 
Pro. 9 5.  bread, nor drinking of her wine, etc. Such will sometimes commend the Sermons of them that lay forth this will of God unto them; but without kindness for all that to them that so lay the same forth; the more they commend the sermons thereof, the more they condemn themselves. Some such hearers think the Ministers more beholding to them for their presence and hearing, than themselves to their Ministers for all their labour. If they give a Minister a meal's meat or two in a year, oh then they think their bounty to be great, and that such Ministers are much in their debt. But alas, john saith, that we ought to do more 
3. joh. 8.  than so even to strangers, that we may be fellowhelpers to the truth. But there are few such hosts for entertainment of the Church and of strangers, as Gaius was, to whom john 
Rom 16. 23.  did so write. If there be one such in a whole town, all the rest of professors, though richer than that one, will give him leave to bear the whole burden alone; yea also laugh sometimes in their sleeves secretly for his so doing. Though diverse Preachers come to a town, and one of them do bestow his labours amongst them; all will give one leave to invite the Preacher and the rest: or else they must go to some Inn, and dine at their own charge. Should it be so? Let such take heed they find not as cold entertainment, where they would have and look for the best. Do they hope for the reward of a Prophet, that are no 
Mat. 10. 41.  readier to receive Prophets in the name of Prophets? Oh let 
job. 27. 8.  them take heed their hope fail them not, when the Lord shall take away their souls. Verily many do much deceive themselves in this kind. But whom do such hard hearted and close fisted professors against the Ministers of this will, most hurt? Not such Ministers, but themselves and other, whom (being willing to enter into heaven) they cannot teach, being oppressed with grief by want. Let no man say, that such Ministers are faint-hearted that will be discouraged with a little want. Eliah himself was so discouraged by the cruelty of lezabel against the Prophets of the Lord, that he prayed the Lord to take away his life, etc. So also 
1. Kin. 19 4. jer. 20. 9  was jeremiah, that he determined to speak no more in the name of the Lord. And who maketh a sm●ll matter of want, against which the Prophet Agur so earnestly prayed? and 
Pro 30. 8. Lam. 4. 9  whereof jeremy saith, They that are slain with the sword, are better than they that be slain with hunger. Alas, they that 
Eccles. 11. 2.  are full feel it not, though they know not what evil may be upon the earth, to make them to feel it as well as other: yet it is heavier than many can bear; yea, that are strong to bear other burdens. The righteous hath more regard 
Pro. 12. 10.  of the life of their beasts, than such hardhearted wretches have of the life and comfort of their Ministers, or of their own souls good. Oh that these things were considered. Did the Lord behold the hardness of some husbands toward their wives in Malachies' time, whereby such wives 
Mala. 2. 13.  filled the Lords altaer with tears, with weep and cry out? and will he put up the sigh and groanings of his Ministers, by such hard and wretched dealings towards them? Some hearing them complain of want, will bid them be of good cheer, and comfort themselves as they have comforted other; the Lord will provide for them, etc. but in the mean time themselves though never so able, will do nothing. These indeed are wordy comforters, and such physicians of no worth or value, as job calleth his friends. 
job. 13. 4. jam. 2. 15. 16.  These are such as james speaketh of. God comfort them more by his word for the time to come, than they for the time passed by their works have comforted such Ministers; yea, or then themselves yet have for their own souls. Some perhaps will object, that some Ministers are rich of themselves, and have enough of their own. So indeed some think, though they see the contrary. And so some think, if a Minister have never so little. Every thing is thought too much for him; though such speakers think nothing enough for themselves. And what if a Minister be rich of himself? is that enough to excuse such cormudgers 
Gal. 6. 6.  from making him partaker of all his goods? Doth the Apostle give the former commandment with any such condition? Let such a one say so to his tailor, to him that hath sown his ground for him, etc. coming for money for his work, will it be taken at his hand to tell him, what, you need not any money, you are rich of yourself? The same might the Corinthians have objected to Paul, because he saith that he rob other Churches, and took 
2. Cor. 11. 8.  wages of them to do service unto the Corinthians: and so indeed may some Ministers say in these days, that they receive kindness of other, to do good to them that regard them not. But was not that of Paul a commendation to the Corinthians? No: he rather objected it as a great disgrace unto them, and a reprehension of them. So is the like to all other that do the like.  
Is it not also a shame that jesuites and other Popish Priests should be bountifully maintained by the Papists within our land, and diverse painful Ministers so neglected as they are by professors of the Gospel? Alas, they should be so bountifully rewarded, that they might be hospital 
1. Tim. 3. 2. Tit. 1. 8.  to strangers, for the better gracing of their ministry. But now, that perhaps of the Apostle for Ministers to be hospital, is thought to be, that they should be put into some hospital, there to live with other poor men. The words of our Saviour to his twelve Disciples sent out by him to preach for a time, that they should not provide gold 
Mat. 10. 9  or silver, etc. do not at all infringe, but much confirm this maintenance of Ministers of this will of God that I plead for, because by confirming the said words by these, For the labourer is worthy of his meat, that is, of all things necessary for this life, even abundantly according to his calling; those words (I say) of confirmation do plainly show, that the Preachers of the word should altogether be maintained by them to whom they preach; and that that they have of their own, to bestow it otherwise, as themselves shall think good.  
Under this duty of maintenance, I comprehend all other 
Ministers to be visited in prison and in sickness.  kindnesses needful for them; especially visiting them in sickness or in prison. For if these things must be performed to any of Christ's little ones, must they not much 
Mat. 25. 36. 43.  more be performed to his Ministers? joash King of juda (though wicked) visited Elisha the Prophet being sick; and 
2. Kin. 13. 14.  mourned (as the text saith) over his face: yea it also saith, that he came down unto him; which doth the more commend his pains. What then shall be said of many in these days accounted Professors, and fare inferior to Kings, that disdain to visit Ministers of the Gospel in their sicknesses, that are greater than Eliah the master of Elisha, as before we have heard. Let all such take heed, that as Adonibezek 
judg. 1. 6. 7.  had the same measure offered unto him, that he had met to other, so they in their sicknesses or imprisonments be neglected as they have neglected other; yea even by such Ministers as by whom they might be most comforted.  
Last of all for this point, let all such as have received comfort by those Ministers that have made this good, well pleasing and perfect will of God known unto them; for that good they have received by them, show kindness to the wives and children of such Ministers after their death. Did not the Law provide for the wives and children of the Priests and Levites after their death? David shown 
2. Sam 9 3.  great kindness to Mephibosheth the son of jonathan, after jonathans' death, for the kindness that jonathan had showed to him whiles he lived. The like he did to Chimham the 
2. Sam. 17. 27. 28. compared with 19 38.  son of Barzillai; for the kindness that the said Barzillai had showed unto him. Yea, he lying upon his deathbed, gave charge to his son Solomon to show kindness unto the 
1. Kin. 2. 17.  sons of Barzillai, and to let them be of those that should eat at his table. Yet Barzillai being the subject of David, had showed no other kindness then which he owed unto him, and which to perform was his duty. On the contrary, what great judgements did the Lord send upon joash King of juda, for his not remembering the kindness of jehoiadah 
2. Chron. 24. 22. 25.  the Priest unto his Jonne Zecharia?  
As for such Ministers whose want is not regarded by men, let them comfort themselves in God: and let them remember that both these and all other just must live by faith, not only touching the life to come, but also touching this. Want indeed is a heavy burden; but the more patiently it is borne, the more comforr it will bring in the end. If any man's faith be so weak, let him say with myself, Lord I believe, help my unbelief. Thus much of maintenance 
Mark 9 24.  of Ministers, and of the appurtenances thereof.  
The last duty of the people to the Ministers in respect 
Obedience to Ministers.  of the excellency of this will of God, is obedience. This is the chiefest for their good, and therefore I have reserved it to this last place, that it may be the better observed. And indeed the more excellent, the more gracious, easy, the better pleasing and the perfecter we have heard this will of God to be, the greater reason there is, not only why we should the more highly esteem of and reverence them by whom the same is declared unto us, and the more diligently hear them declaring the same unto us as often as possibly we may, and withal why we should more bountifully maintain them, and perform all duties of kindness unto them; but especially why we should obey them in all things that they shall show this will of God requireth of us. This is that that the Apostle to the Hebrews exhorteth us unto, saying, Obey such as are over you in the Lord, 
Heb. 13. 17.  interpreting and laying forth this will of God with all the legacies (as it were) and bequests unto you, therein contained. So Peter having most earnestly exhorted the Elders amongst those Christian jews to whom he wrote, to feed 
1. Pet. 55.  the flock of God, that is, to instruct them touching this will of God, and in due season to give unto every one of the said flock that portion of spiritual food the which that will prescribeth unto them, willeth also the said flock to be subject unto their said Elders, adding, Likewise ye younger submit yourselves unto the elders, or as some read it, to your 
Tremellius.  elders. I am not ignorant that other interpret both the word yongers, and also the word elders in this place for words only of age; but I cannot but (with modesty notwithstanding) descent from them, and so expound them for the people generally, and the Elders, as before I have done. First, because he had before spoken of them, ufing the word Elders for a name of office, and not of years, as it is used elsewhere. And although one and the same word 
1. Tim. 5. 17.  sometimes, in one and the same place be diversely taken, the text, scope and circumstance thereof so requiring, yet here these things requiring the word Elders to be so taken as in the former first verse, I see no necessity of interpreting it otherwise, but great reason to take it as before, even for Ministers of the word especially, as in that place to Timothy; and the word yongers to signify the whole flock before mentioned. As the word Elders is used for Ministers, to teach all Ministers, of what age soever, to be grave and sober in all their carriage and conversation, as elders in years ought to be: so why may not the word yongers be 
Tit. 2. 2.  taken for the whole flock, of what age soever, to teach them to carry themselves towards the Ministers, as they that are yongers in years ought to do towards their elders? There is the more reason thereof, because all to be taught in the word are often in the same respect called by the name of children, that they may as willingly obey their 
Psal. 34. 11. Pro. 8. 32.  such teachers, as children ought their fathers. So also the whole Church in the same respect is called daughter, Harken O daughter, and consider, and incline thine ear: so 
Psal. 45. 10.  often elsewhere. So also (a● before hath been noted) the grace of God, that is, the Gospel is said to bring salvation unto all sorts of men, teaching us to deny all ungodliness, etc. 
Tit. 2. 11. 12.  where the word translated teaching, signifieth teaching of children, even young children, that all may hearken unto the Gospel. Neither doth the word yongers, in this place used necessarily or only signify younger in age. For it cometh from another word that signifieth new. And so it may be the better taken here, because it is to be supposed that the flock before mentioned, or the greater part thereof, was more newly converted to the faith then their Ministers. Lastly, the word younger is elsewhere used for a word of subjection or service. For the Evangelist Luke setteth down the words of Christ to his Disciples childishly striving who should be chiefest among them, thus, He that is greatest amongst you, let him be as the younger (which in the Greek 
Luk. 22. 26.  is the very same that is in this place) and he that is the chief, as he that doth serve. Here the word younger is opposed to the word greater and chief, and is confounded with the word servant. And this will be the plainer to any that will judiciously compare Luke with Matthew and Mark, who both 
Mat. 20. 26. Mark. 10. 43. 44.  do use two words which do both signify servants.  
But to return to the point of obedience now in hand, the Apostle in the former place to the Hebrews is very express in that behalf, confirming it from the end (as hath been showed) namely, that elders there said to have the ruling or guiding of them, may give the more comfortable account, and with joy and without grief discharge their duty to them over whom they are set, because it is unprofitable that it should be done with grief.  
If also our Saviour Christ charged the jews to obey the Scribes and Pharises sitting in the chair of Moses, and so 
Mat. 23. 3.  long as they taught the law of Moses, to do whatsoever they should bid them to do, must not all much more obey them that shall teach this will of God, so much better than that will of God given by Moses, by how much better Christ himself is then Moses, the Lord and Master then the servant? The rather must such obedience be yielded to such Ministers, because they that obey them not preaching the same, do not obey Christ himself, nor God himself. This 
Luk. 10. 16.  obedience to Ministers must be only in such things as they shall teach out of this will, and according to this will, and in all such things they must be obeyed. Herod himself as wicked as he was, did many things that john preached unto 
Mark. 6. 20.  him, he did not all. But Zacharias and Elizabeth his wife 
Luk. 1. 6.  walked in all the commandments of the Lord.  
The said obedience also must be constant and continue to the end, else there is no salvation. He only that overcometh 
Mat. 24. 13. Reu. 2. 7. ver. 11. ver. 17. ver. 26. ch●p. 3. 5. ver. 12. ver. 21. Psa●. 92. 14. Ho●. 13. 2. 1. Cor. 15. 58. Reu. 2. 19  shall eat of the tree of life, etc. and not be hurt of the second death: but shall eat of the Manna that is had, etc. and shall have power over nations, etc. and shall walk with Christ in white, etc. and he shall be a pillar in the temple of God, and the name of God shall be written upon him, etc. and shall sit with Christ in his throne, as himself sitteth in the throne of his Father. Neither must it continue only, but also always abound.  
Finally, this obedience must be as well to their reprehensions of any thing done contrary to this will, as in doing the things commanded therein; because such reprehensions are as excellent ointments that shall not break our 
Psal. 141.  heads. And, the wounds of a friend are better than the kisses of 
Pro. 27.  an enemy.  
Without this obedience, all other duties to such Ministers, both which before I have spoken of, and all other also shall be in vain. Such Ministers themselves may far the better by such duties so performed unto them; yea also, other thereby may be provoked to the like; but the parties themselves shall be never a whit the better, without this last duty of obedience. Even all knowledge without obedience to them that have knowledge, shall be in vain. The more also that a man knoweth of this will, not doing accordingly 
1. joh. 2. 4. 1. Cor. 13. 2. Luk. 12. 47. Rom. 2. 5.  the good commanded, and refraining the evil forbidden, with the more stripes shall he be beaten: and the more wrath he heapeth up to himself against the day of wrath. All the premises by the people to be performed to the Preachers of this will of God, are the more to be respected, because the said Preachers by their preaching and by their prayers are the charets and horsemen of those places where they live, as well as Eliah and Elisha were of Israel. Whether 
2. K. 2. 12. & 13 14.  also such Preachers be poor or rich, the former duties are to be performed unto them. They are neither the more to be regarded for their riches, nor the less to be respected for their poverty, (as touching their maintenance) but all respect of them must be for this wils sake, the which they preach and declare. As the faith of our glorious 
jam. 2. 1.  Lord jesus Christ must not be had in respect of persons, so must not the ministry of our Lord jesus Christ, as the which is the means whereby the said faith is to be obtained and increased. And touching the former obedience, it must not be servile. As such Ministers must not be Lords over their people being God's inheritance, neither reign over 
1 Pet. 5. 3. Mat. 20. 26.  them as Kings over their subjects; so must not the people be in any such subjection unto them. Their subjection must not be to them, but to their doctrine, in teaching this good, this well pleasing, and this perfect will of God.  
To leave the duties of the people to their Ministers, in 
another use of the former excellency of the will of God, concerning the Ministers thereof.  respect of the said will of God, let me now show one use more of the former doctrine, concerning the Ministers themselves. The more excellent therefore the said adjuncts show this will of God to be, the more careful, diligent, and faithful ought all the Ministers thereof to be in declaring the same, and laying forth all the benefits thereof, to the people of God to whom the same appertain, and over whom the Lord hath set them. Let them neither add any thing thereto, nor detract any thing there from, lest so of the will of God, they make the will of man. And indeed how foul a thing were it so to deal with the will of 
2 Tim. 4. 2.  a man? Let them preach it in season and out of season. The great ignorance, and the like impiety of the people every where requireth it so to be. Yet alas, how great is the negligence of the Ministers herein? I have spoken somewhat hereof before. But who can speak enough to cure this disease, against which so many of other Churches, so many of our own, (all most worthy men) have written so much, so divinely, so learnedly, so fully and substantially? and yet no reformation, either of Non residency, or of the idleness of them that are resident. Verily this is the stain and the blame of many Churches. This is the the bane of many souls: so much worse than the murder 
Ezech. 3. 18. & 33. 6. Act 20. 26. 27.  of so many bodies, by how much the soul is better than the body. And yet the death of the soul is also the death of the body for ever in the world to come. The body may here be killed; and yet the soul live: yea, soul and body may live forever in heaven. But if the soul be here murdered, both soul and body cannot but be cast into hell, where their worm dyeth not, and the fire shall never be quenched. 
Mar. 9 43. 44.  Oh, what then shall become of such murderers themselves? Shall they speed better? No: No: A thousand & ten thousand woes shall fall upon them without repentance: yea great repentance. How fearful was the state of the rich man that would not refresh the body of one poor Lazarus? He would have been glad of the least mitigation 
Luk 16. 24.  of his torments, and begged hard for it, but could not obtain it.  
The negligence also of the Ministers: in discharge of their office, is the cause likewise of all outward evils and calamities to the people. But this sore requireth the help of our governor's, for the cure thereof by their authority▪ without it all speaking, all preaching, all writing will do no good. The more this evil hath hitherto been spoken, preached, and written against, the more it hath increased, and daily doth increase. Let us therefore the more earnestly pray the Lord to incline the heart of our dread Sovereign: and of out other Rulers under his Majesty, to put to their helping hands, for redress and Reformation thereof.  
Thus much of these two verses, and of this Argument 
The conclusion of this Treatise.  of the Christian Sacrifice. Now the Lord sanctify the consideration of all his mercies, as especially of the life to come so also of this life, received and promised to the good of all to whom these my weak labours shall come: yea also of myself, that from the same, and according to the measure of the same, to every one imparted, we may present ourselves, souls and bodies, with all the powers of the one, and members of the other, such a sacrifice both active and passive as before we have heard: even living, holy, and well pleasing to God: and that according to his word: and because his word doth both require it, and is also the means to quicken us, to sanctify us, and to make us well pleasing unto him. The same Lord also for our better so doing, keep us from all conformity spiritual and other unto this world, and the wicked therein: giving us grace likewise not only so to do: but also to be transformed and turned to God, by the renewing of our minds touching our understanding, reason, will, and affections, and also of our whole man: to this end, that we may be able to prove, judge and approve, how▪ gracious, well pleasing, and every way perfect the will of God now is in this time of the gospel, since the coming and by the coming of Christ, both fare differing from, and also fare above all his will in the time of the law and old Testament, that so we may labour the more for the knowledge of it, and so much the more to bless God for it; by how much the more he hath blessed us in it: striving likewise so much the more to excel all that lived under the old Testament in all true godliness, by how much the more this his last will excelleth the former: and that we may accordingly regard all the Ministers thereof: by how much the more we haue heard them to be greater than the Ministers of the old Testament. And finally the same Lord, give grace also to all such Ministers to be so much more careful, diligent, and painful in declaring this will to God his people, by how much more God hath now graced, and honoured them by be trusting them with a greater and more glorious Ministry then ever was the Ministry of Moses, of the levitical Priesthood, or of any of the Prophets. All this grace the Lord grant for Christ jesus his sake, to whom with the Father and the Holy Ghost, be all praise and glory world without end.   
Amen.  
FINIS.   

THE AUTHOR'S POSTSCRIPT to his Children as it were his last Will and Testament unto them.  
Dear Children.  
I am now going the way of all the earth, and by age ready 
2. King 20.  to leave the world and the things that are in the world, and so to go from you and all other therein, and therefore as Hezekia was commanded to set his house in order, or to give precepts to his house because he should die and not 
Isai 38. 1.  live. So do I at this time August 22 Anno Dom. 1622. and of our Sovereign Lord james, by the grace of God of great Britain, France and Ireland King, defender of the faith etc. the twenty.  
First therefore and principally I bequeath and resign my soul unto God, and to his son jesus Christ, who 
1 Pet. 1. 19  by his precious blood hath redeemed me, 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 abhor and condemn to the pit of hell the whole doctrine of Popery, with all the Relics, Ceremonies, and other apurtinances thereof whatsoever, from the least to the greatest, as the which springing from hell, have been 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 else but doctrines of devils. 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 whatsoever become of it here▪ and how vile so ever it be by sin, and the infirmities thereof through sin, yet it Shall be changed and fashioned like to the grorious body of Christ jesus himself according too▪ that his power whereby he is able to subdue, and will subdue all things 
Phil. 3. 22.  unto himself.  
Touching other things whereof men use to make their Wills, because I may say to you as Peter said to the lame man, Silver and gold have I none, but such as I have give I 
Acts 3.  unto you, therefore all my Will following shall wholly consist of such precepts to you as myself have received of the Lord. Now then, as I have written that my former Treatise of The Christians Sacrifice for the instruction of all Christians generally, so I bequeatheth the same to you my Children, and to all yours, which God either hath already given you, or shall hereafter give unto you, neither that only but also my other three former Treatises: the first a general Treatise against Popery, and in the defence of the religion by public authority professed in England, published in the year of our Lord 1598. The second of the Dignity of God's Children, published in the year 1610. The third of David's love to the word of God, and of his meditation thereof, published 1616. All these read, examine by the Scriptures, make use of them: of my first Treatise, for the better confirmation of your judgement against Popery, with a greater provocation of your detestation thereof; and the better quickening of your liking of the true and sincere religion of protestants, of my second, for your learning how great your Dignity is as ye are the Children of God, and what unspeakable comforts ye may have thereby: as also how careful ye ought to be of living according thereunto, without any disgrace thereof: of my third for kindling a fire of such love to the word of God as that much water may not 
Cant. 8. 6.  quench? as also for so whetting your minds to the meditation and study thereof, that ye may think no pains too much, neither ever be weary of so doing, of this my last, for the presenting yourselves souls and bodies such a sacrifice to God, active and passive, as the same setteth forth unto you. By all the said Treatises as ye shall see who hath been your Father's God, so Know him, and serve him, with a perfect heart and willing mind: because he searcheth 
1 Chron. 18. 9  all hearts and understandeth all the imaginations of the thoughts, and if ye seek him he will be found of you, but if ye 
2. Chron. 15. 2.  forsake him, he will cast you off for ever. Though I can give none of you any portion of worldly riches, yet if ye shall seek the Lord and find him, then shall ye every one be able to say with the Prophet, the Lord is my portion: and 
Psal. 119. 57 & 142. 51. Psal. 16. 6. joel. 2. ●7. 1. Cor. 3. 22. Heb. 1. 2. Psal. 24. Psal. 37. 29. 1. Pet. 1. 4. 5. Psal. 34. 1. joh. 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 unto me in pleasant places, and that ye have a goodly heritage: and that ye yourselves are parts of the Lords inheritance: yea then, what shall ye not have. For allthings are yours. Christ the heir of all things is yours, God is yours: Is not the earth the Lords, and all the fullness thereof? Then also ye shall have inheritance for ever, ye shall not be ashamed in the evil time, and in the days of famine ye shall be satisfied, yea, ye have an inheritance kept for you in heaven: and yourselves are kept for it, not by Angels alone, but by God himself: yea by the power of God who is greater than all, and whom if ye have on your sides, ye shall not need to fear or care who be against you: whether men or Angels. In these things I do not say if, as doubting, but as being persuaded of that which I say, as the same word is often in the Scriptures used.  
Many are Gods mercies towards me more than to mine own Father, first that I have lived twice his age, and twelve years more. Secondly, whereas he had but myself alone, God hath given me twelve children, whereof I have yet seven living, besides the children of some of my children. Thirdly, that I have lived all the time of my knowledge under the Gospel. Fourthly that I am a Minister of the Gospel. Fiftly, that ye my children are not only mine by nature, but Gods also by grace, having that mark whereby ye may be known so to be. sixthly, that God hath also blessed my ministry to the winning and instrumental begetting of other children also unto him. In the seventh place, I might add that whereof Paul boasteth, but herein I am sparing, that I may no ways seem to disgrace any, or any ways to insult over them, I hate a high mind in other and therefore far be it from me to bewray the same in myself. God have the glory of all. Now sith ye are not only mine by nature, but the Lords also by grace, fear 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 God's covenant made with the righteous & their seed is everlasting, whom it hath pleased him to make his people, for his name sake he will never forsake.  
And now my children look to yourselves, that as the Lord will not forsake you, so whatsoever evil days shall come, ye may not fall from him, yea look to yourselves, I do not say that ye lose not the things that we have 
2. joh. 8.  wrought, but that ye lose not the things that God hath wrought in you, that not I, but ye may receive a full reward 
Philip. 1. 6.  I am confident in this very thing, that he which hath begun a good work in you, will perform it until the day of jesus Christ. Therefore I speak not as fearing, but as my loving children to admonish you to use all diligence for the keeping of your standing. If yea let go your hold of that portion which you have in God, what shall it profit you to gain the 
Math. 16. 26.  whole world? O gain of godliness 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 have already some portion thereof, so labour to be more and more rich therein. Be ye steadfast, unmoveable, abounding always in the work of the Lord knowing that your labour is not in vain in the Lord, ye have already in part bought the truth; yet still be bargaining for it, ye want more than ye have, Buy it therefore and sell 
Prou. 23. 23. Math 13. 44. 45  it not. ye shall have a good market at the last. Sell all that ye have for it, rather than not to increase your store of it, herein be ye like to worldlings that whatsoever riches they have, yet think they have nothing. Be ye like to the horseleeches his daughters. Cry ye always, giu●, give, 
Prou. 30. 15.  neither be satisfied: never say it is enough. Let none of you be grieved that I have left you nothing of my inheritance in Kent, neither of my lands since, that I purchased in Suffolk, as also in Essex, all being now gone, and the price thereof spent: not riotously or otherwise lewdly, but by other means. I confess I have spent the more for the gracing of my Ministry, and the provoking of others to bounty, and by so graceing my Ministry to win the more unto God. What other things have been the means of my present poverty, as also of the base account that myself and ye are in by that means, though I need not be ashamed to relate, yet for other reasons I spare to speak. I might perhaps have left you somewhat if I had been more frugal for the things of this life. Notwithstanding although some do make great show of great poverty by their bare apparel, hard fare, lean cheeks, and borrowing here and there, without any necessity in respect of any great charge of children, and yet in the end do make purchase upon purchase, yet for my part I hate all such baseness of mind, as disgraceful not only to the Ministry, but also to Christianity, 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 special manner forbidden all Ministers of the Gospel, 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 have abundance are much prejudiced, and altogether neglected: yea whereby likewise such secret rich men themselves live in misery, and want as well that that they have, as that that they have not. Be not therefore grieved (o my children) that I cannot give you any earthly portions. Though I may say with Naomi, I have been full, and now (even in mine old age) I 
Ruth. 1. 21.  am empty, yet mnrmure not, that I have been no better husband for you, and that ye have so poor a father in earth, but herein rejoice that ye have a rich Father in heaven, and 
Luk. 12. 21.  that yourselves are rich toward him who also giveth (us) all richly all things to enjoy: and who hath so written your 
1. Tim. 6. 17. Luk. 10. 20. Reu. 3 5. jam 1 27. jude. 23.  names in heaven in his book of life as that they shall not be blotted out etc. In this assurance keep yourselves unspotted of the world: and hate the very garment that is spotted of the flesh. Though it should so fall out, that ye should live in the midst of a crooked and perverse generation, yet be ye 
Phil. 2 15.  blameless and harmless children of God, and shine ye as lights in the world that so ye may shine in heaven as the Stars; yea, 
Dan. 12. 3. Mat. 13. 43.  as the Sun in the firmament. Think no scorn to be persecuted for righteousness, neither to be reviled etc. For Christ 
Mat. 5. 11. 12.  sake: but rejoice; yea count it all joy: for herein is your 
jam. 1. 2.  blessedness, and your faith so tried and purged as gold in the fire, Shall be found to your praise, honour, and glory at the appearing 
1. Pet. 1. 6. 7.  of jesus Christ: and in the mean time the Spirit of 
chap. 4. 13. 14.  glory even of God himself shall rest upon you. This spirit beareth witness to your spirits, that as ye are here partaker of the suffering of Christ, so the time shall come when ye shall be also glorified with him, when himself shall appear, ye 
Rom. 8. 17. Col. ●. 4. 2. Tim. 2. 7.  shall also appear with him in glory. Consider what I say, and the Lord give you understanding in all things. Be not discouraged by any sufferings from that that is good; but rather be ye encouraged so to suffer, that ye may grow in grace, and 
2. Pet. 3. 18.  in the knowledge of our Lord jesus Christ. what shall I say more unto you my loving children. Be faithful unto the 
Reu. 2. 10.  death, and Christ shall give unto you the Crown of life. Keep the profession of your hope (against all opposition there unto) without wavering. He is faithful that hath promised. 
Heb. 10. 23. 24.  Consider one another to provoke unto love and unto good works. Though in body ye be scattered one from another, yet in spirit hold communion one with another. Comfort one another, help one another that ye may strengthen one another in the lord Edify one another in your most holy 
jude. 20.  faith; praying in the holy Ghost: every one for himself; and one for another. So keep yourselves and one another in the love of God that ye may the better look for the mercy of our Lord jesus Christ to eternal life: that so by this my last Will and Testament to you, ye may the better enjoy all the legacies of the last Will and Testament of our Lord jesus Christ. To conclude this my postscript, Those good 
Philip. 4. 9  things which ye have learned, and received, and heard, and seen in me, do ye: and the God of peace shall be with you. whatsoever 
Rom. 7. 17. joh. 3. 11.  evil ye have seen me to do through the sin that dwelleth in me, that do not ye. Fellow not that which is evil, 
1. Thess. 5. 23.  in me or in any other, but that which is good. The very God of peace sanctify you wholly; and keep your whole spirit soul and body harmless unto the coming of our Lord jesus Christ, whom in all humility and earnestness of prayer, I ordain sole executor of this my last Will and Testament, for the making good and performance of every thing therein bequeathed by me unto you, and to every one of you, and to all yours. In witness whereof, I have written this my said last Will and Testament with mine own hand, and thereunto have set the seal of my heart, the 22. day of August, and in the year before mentioned.  
By me your loving Father whiles I live. THOMAS STOUGHTON.   

Errata.  
Pag. 18. lin. 19 after Christ. read. this condemneth. l. 26. for seruu●s. ●. serum. p. 19 l. 16. for better. r. the better. p. 24. 3, ceasing, r. crazing, pag. 27. margin, 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 themselves, r. in themselves, 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 divided, r. derived. 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 down r. with zeal p. 236. l. 1. after are r. not. p. 240. 11. after commanding read him.  
FINIS.