First, that we are the Lords,1 secondly, that therefore we ought to be holy: because it is unseemly ⟨image 176⟩for the holiness of God, that any thing should be offered to him, which was not first consecrated to him. This being put down, it followeth, we must meditate of holiness all our life long: yea it is a kind of sacrilege, if we fall to uncleanness: because it is nothing else, then to profane a sanctified thing. And every where a marvellous propriety of words is kept. First, he saith, our body must be offered in sacrifice unto GOD, whereby he insinuateth, that we are not now in our own power, but altogether brought into the power of God. Which cannot otherwise come to pass, unless we renounce our selves, and so deny our selves. Secondly, by adding of Epithetons, he declareth what kind of sacrifice that must be. For by calling it living, he signifieth, we are offered to the Lord of this condition, that our former life being killed in us, we might be raised up unto newness of life. Under the name of sanctity or holiness, he noteth that of the which we said, it is proper to the sacrifice: for then it is a sacrifice indeed, when sanctification goeth before. The third Epitheton, when he admonisheth that our life is then framed aright, when we direct this our sacrifice unto the pleasure of the Lord. And also it bringeth unto us a rare consolation, in that he teacheth our study is pleasing and acceptable to God, when we resign our selves over to innocency and holiness. By bodies he meaneth not only bones and skin, but the whole mass whereon we consist: and he hath used that word, whereby he might best by the figure Synecdoche, set forth all our parts. For the members of the body are instruments to execute our actions by. Otherwise he requireth of us, not only integrity of body, but also of spirit, as he doth to the Thessa.2 Whereas he biddeth offer or present, therein is an allusion unto the sacrifices of Moses, which are offered at the Altar as in the sight of GOD: howbeit he declareth how ready we ought to be to receive the commandments of GOD, that without all delay we may obey them. Whereby we gather that all they do nothing else but err and wander miserably, whose purpose is not to worship the Lord.3 Here also we see what Sacrifices ⟨p. 163⟩Paul commendeth to the Christian Church.
First, that we are the Lords,1 secondly, that therfore we ought to be holye: because it is vnseemely ⟨image 176⟩for the holinesse of God, that any thing should be offered to him, which was not first consecrated to him. This beeing put downe, it followeth, wee must meditate of holinesse all our life long: yea it is a kinde of sacriledge, if wee fall to vncleannesse: because it is nothing els, then to prophane a sanctified thing. And euery where a maruellous proprietie of wordes is kept. First, hee saith, our bodie must be offered in sacrifice vnto GOD, whereby hee insinuateth, that wee are not nowe in our owne power, but altogether brought into the power of God. Which cannot otherwise come to passe, vnlesse we renounce our selues, and so denie our selues. Secondly, by adding of Epithetons, he declareth what kinde of sacrifice that must bee. For by calling it liuing, hee signifieth, we are offered to the Lorde of this condition, that our former life beeyng killed in vs, we might be raysed vp vnto newnes of life. Vnder the name of sanctitie or holinesse, he noteth that of the whiche wee saide, it is proper to the sacrifice: for then it is a sacrifice indeede, when sanctification goeth before. The thirde Epitheton, when hee admonisheth that our life is then framed aright, when we direct this our sacrifice vnto the pleasure of the Lorde. And also it bringeth vnto vs a rare consolation, in that he teacheth our studie is pleasing and acceptable to God, when we resigne our selues ouer to innocencie and holinesse. By bodies hee meaneth not onely bones and skinne, but the whole masse whereon we consist: and he hath vsed that woorde, whereby hee might best by the figure Synecdoche, set foorth all our partes. For the members of the bodie are instrumentes to execute our actions by. Otherwise he requireth of vs, not onelye integritie of bodie, but also of spirite, as he doth to the Thessa.2 Whereas he biddeth offer or present, therein is an allusion vnto the sacrifices of Moses, whiche are offered at the Altare as in the sight of GOD: howebeit hee declareth howe readye wee ought to bee to receiue the commaundementes of GOD, that without all delaye wee may obeye them. Whereby wee gather that all they doe nothing els but erre and wander miserably, whose purpose is not to worshippe the Lorde.3 Heere also wee see what Sacrifices ⟨p. 163⟩Paule commendeth to the Christian Church.
- 1Two things to be considered.
- 21. Thes. 5.23.
- 3[…]〈…〉
