of God or duties to men As to pray to Saints to worship images crucifixes and other to adore the bread and wine in the Supper of the Lord to obserue dayes to refraine from meates allowed by God superstitiously thinking them vnlawfull to go on pilgrimage to the images or reliks of this or that supposed Saint and the like So also to make vowes of perpetuall virginitie and to thinke our selues in conscience obliged to the keeping of such vows though in the meane time such votaries either burne in lusts or haue their whores and thinke it better so to haue then to marrie directly contrary to the Apostles commandement that for the auoiding of fornication euery man should haue his own 1. Cor 7. 2. wife as also contrary to that elsewhere said of mariage to Heb. 13. 4. be honorable amongst all men without exception of any fit for mariage and needing mariage The like is to be said of the vow of wilfull pouertie and mens betaking themselues to Monasteries by the witchcraft and enchantment of Poperie for the enriching of their superstitious and idolatrous houses falsly called Houses of Religion The same is to be said of conformitie to the Popes buls for discharge of subiects from their allegiance to Princes God hauing commanded euery soule of the Clergie as they speake yea of the Pope himselfe if he haue a soule to be subiect to the higher powers as well as the soules of others Rom. 13. 1. 1. Pet. 2. 13. yea the holy Ghost hauing commanded prayers supplications intercessions and thanksgiuing to be made as for 1. Tim. 2. 1. 2. all other sorts of men so especially for Kings and all in authoritie yea euen then when there were no Christian Kings but all were heathen and infidels To thinke therefore or to practise otherwise vpon the Popes discharge is to be conformable to the world and not vnto God and to his word So is it also to marry within the degrees of kindred forbidden by the Lord and to do any thing else contrary to any commandement of God onely vpon the Popes dispensation The like is to be said of doing any thing else forbidden by God either by the perswasions or by the example of the world or any men of the world either in Act. 4. 19. 3 29. Deut. 13. 6. Exod. 23. 2. Mat. 7. 13. respect of authoritie or in respect of kindred and affinitie and friendship or in respect of multitude The vse of all this is to admonish vs to take heed of all common sinnes of the time swearing blaspheming drinking and drunkennesse whoring and all other carnall wantonnesse prosaning of the Lords dayes by buying selling riding c. gaming rioting contempt of the word and Sacraments as likewise of magistrates or ministers or parents or masters c. For the commonnesse of these things doth not any whit excuse or lessen them or giue vs the more libertie to commit them but it doth the more aggrauate them and the more do conforme vnto other in them the more ought all that desire to sacrifice themselues to God to beware of all conformitie with them Especially according to some thing before said let vs beware of worshipping our onely true God in the false and adulterous maner that the Papists the greatest part of the world in Europe do worship him or as they worship their idols For certainly the gods of those nations that the Lord did cast out before the Israelites of the manner of whose worship the Lord charged them to beware in worshipping of him the gods I say of those nations were neuer more abominable in Gods eyes then the idols of the Papists are yea not so abominable For neuer was there so much spoken of any amongst those heathen as is spoken against the new Babylon Rome there neuer was any called an Anti-god as now the Pope is called Anti-christ There neuer was any styled with the name of The man of 2. Thes 2. 3. 4. sin and child of perdition as the Pope now is There was neuer any said so to oppose exalt himselfe aboue all that is called God or that is worshipped as the Pope is said to do There was neuer any that chalenged to himselfe all power in heauen and in earth to forgiue sinnes c. as the Pope doth There was neuer any that claimed power to set vp and to depose Kings at his pleasure as the Pope doth The head therefore of the Papists being so wicked and so shewing himselfe to be of the world can the Papists themselues that are his deuoted slaues and bondmen be better How then may we haue any conformitie with them especially in the worship of God Oh let vs not forget how great the sinne of Ahaz was in sending a patterne of an Altar from Damascus and commanding Vriah the Priest 2. Kin. 16. 20. to make another at Ierusalem conformable thereunto It is therefore no small matter to dally with God or to faile in the least point of the maner onely of his worship For though our selues may be deceiued not onely by other but also by our owne hearts being deceitfull out of measure Ier. 17. 9. Gal. 6. 7. and though we may also deceiue other yet God neuer is deceiued or mocked It is not good they say to play with Isay 6. 3. Reu. 4. 8. 1. Sam. 2. 2. Saints much lesse with him that is holy holy holy and with whom in holinesse none is to be compared We may yet extend this conformitie to the world a little further and more particularly to the Ministers of the word viz. for their not conforming themselues in preaching of the word either to the old Popish Schoole-men and Friers or to the Iesuites and Popish Priests of these times euen in their such maner of preaching by affecting much Latin and many friuolous distinctiōs needlesse questions abstruse and quaint points whereby the Scripture is not plainly and perspicuously opened neither fitly applied but rather obscured without any edifying of the hearers yea whereby also some points of Poperie are secretly couched to make way for other afterward This I do the rather adde because the practise of some in this kind of preaching amongst vs is much to be lamented yea the more because it is applauded by the common people though vnderstāding almost nothing that they heare Alas did the ancient Leuites in the time of Nehemiah so preach of whom it is said that they read in the booke of the Neh. 8. 8. law of God distinctly and gaue the sense and caused the people to vnderstand the reading Is this according to Pauls charge to Timothy for rightly diuiding the word of truth Is such 2. Tim. 2. 15. preaching according to Pauls preaching that although he knew more tongues then all other and had reuelations in great 1. Cor. 14. 18. 2. Cor. 12. 7. abundance yet for all that made no ostentation of any such learning neither declared the
teacheth all Ministers of the word so to do also with those with whom they think by such meanes they may preuaile For the seruant of God that is the man of God and Minister of God in place of speaciall seruice vnto God must not striue but be gentle vnto all men apt 2. Tim. 2. 24. and 3. 17. to teach patient in meeknesse instructing those that oppose themselues if God peraduenture or at any time will giue them repentance to the acknowledging of the truth that is to trie if God will giue them repentance As all men must haue that wisedome that is from aboue peaceable and gentle Iam. 3. 17. so especially the Ministers of the Gospell must be endued with it that so their words may the better be as goades and as nailes fastened by the maisters of the assemblies giuen from Eccles 12. 11. one Shepheard Notwithstanding as before we heard that Paul said he had power to command Philemon so all the Ministers of the Gospell haue the like power to reproue and rebuke with 2. Tim. 4. 2. Tit. 2. 15. all authoritie as being themselues commanded so to do Yea in that place 2. â—im 4. 2. the word translated to rebuke sometime signifieth to chide or rate as when it is said that Christ rebuked the windes the same word is vsed So also when he rebubed the Diuell in the child The same Math. 8. 26. Mark 4. 37. Luk. 8. 34. Mark 9. 25. Luk. 4. 35. 41. word is also vsed when he rebuked the Diuels in another possessed with them Notwithstanding this is not to be done but vpon vrgent necessitie and then also in great discretion and wisedome with good respect of persons of the qualitie of the sinne of place and of the time I could confirme this by diuers arguments and illustrate it by diuers examples of Prophets Iohn the Baptist our Sauiour the Apostles diuers ordinary Ministers that feared not in godly maner sharply roundly and worthily so to rebuke Kings of Iuda and Israel and other Kings and Emperours yea not onely those that were wicked but some also that were good as occasion by their sinnes required And surely feare and cowardlinesse in sparing reprehensions where they are necessary is sometimes the betraying of Gods truth the bane of Princes and the ruine of whole kingdomes But this shall suffice for the first prefixed argument from the maner of Pauls exhortation in the word I beseech The illatiue word Therefore hath relation not onely to the 32 verse of the eleuenth Chapter God hath concluded them all in vnbeleefe that he might haue mercie on all but also to all the doctrine of the Apostle before in part recapitulated and it is to be ioyned with his mention afterwards of the mercies of God whereby he doth thus beseech them Now touching the word Brethren he doth not giue it Brethren them as he did before to the Iewes for he calleth them Rom. 9. 3. his brethren and kinsmen according to the flesh but these being by nature of another nation and heathen he calleth Rom. 8. 15. Gal. 4. 7. brethren according to the Spirit of adoption whereby they were with him the children of God and heires of the kingdome of heauen which is a farre greater and more honorable brotherhood and kindred then to be brethren or kinsmen to the greatest Kings and Emperours in the world Math. 12. 49. Luk. 11. 28. This title of brethren being euery where in all the Epistles so frequent I need not to stand vpon it as some perhaps would do Onely thus much that it is a word testifying loue and humilitie not proceeding ex more sed examore not of custome but of loue not vsed to fill vp the sentence and to make the phrase and stile the fuller and smoother and the more delightsome to the outward eare but coming from humilitie and seruing to the furtherance of Gods sacred truth and veritie As the wicked do spue and cast out bitter words railings and reuilings Math. 12. 34 35. from the abundance of wrath hatred and malice in their hearts so did the Apostles and so ought all good Ministers to send forth such amiable and kind words from that abundance of vnfained loue in their hearts Neither is there any repugnance betwixt this word and babes and children c. For in Christianitie the same persons may be fathers and brothers and children to the same though they cannot be so in flesh and blood Both these words I beseech and brethren are the more in Paul in respect of his high calling aboue all sorts of Ministers in these dayes and in respect likewise of his great and admirable graces Touching this word also brethren it sheweth the Apostle Vse 1 the reprehension of the Pope esteemed them not as seruants but as his brethren in Christ the pride of Antichrist and of all his Prelats that exercise Lordly authoritie ouer all the Lords heritage yea ouer all the Lords Ministers though of greater graces then themselues vsing them as seruants and as slaues directly contrary to his command whose successors they 1. Pet. 5. 3. boast themselues to be Yea though the Pope call himselfe Seruus seruorum Seruant of seruants yet he neuer sheweth himselfe so to be no not to any Princes or Emperours but as cleane contrary to himselfe most blaspheâ—ously he anogateth the prerogatiue title of Christ Iesus styling himselfe King of Kings and Lord of Lords Oh â—euela 17. 14. and 19. 16. what Christian heart can endure such blasphemies especially how strange is it that Christian Princes haue so long endured it and yet do endure it So he dealeth and carrieth himselfe accordingly towards Princes Kings and Emperours and towards all other not onely putting their necks vnder his girdle but trampling with his foule feete vpon their sacred heads yea vpon the soules of so many as subiect themselues vnto him and whom the Lord in his iust iudgement leaueth to themselues and giueth them ouer to beleeue lies because they receiued not the loue 2. Thess 2. 10. of the truth that they might be saued As this serueth for reprehension of the Pope and all his 2. Vse for instruction so it teacheth all Ministers by the like loue to draw their people to better loue of the word and of such exhortations as from the word and vpon the word they make vnto 1. Pet 2. 5. them whereby the better to build them vp as liuing stones and to make them a spirituall house for the Lord himselfe to dwell in Yea their very reprehensions should come from such loue that they may be the better regarded and Psal 141 5. accepted as kindnesse and as precious oile that shall not breake their head Therefore the Apostle prefixeth this word brethren not onely before such exhortations as this is but also before his reprehensions VVhen he could reproue the Corinthians for not profiting by the word as 1. Cor. 3.
1. they might and should haue 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 publike meetings euery one of them hauing his Psalme 1. Cor. 14. 1. his doctrine his tongue his reuelation his interpretation by himselfe Yea doth he not with the same word enter into his reproofe of them for their too easie hearkning 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 loue Yea the Lord will haue all reprehensions of one another to proceed from the same roote accounting them to hate their brethren in their heart whatsoeuer they pretend Leuit. 19. 17. outwardly that do not rebuke him Oh that this were seriously considered and diligently practised But to adde a little more touching this title brethren it may be demanded whether all that professe themselues Christians are to be accounted brethren I answer yea till they bewray the contrary For loue thinketh no euill 1. Cor 13. 5. Gal. 2 4. 2. Cor. 11. 26. without some apparent cause Notwithstanding some are falsly so called and therefore termed by the Apostle false brethren Yea as one saith Multae sunt foris oues multi sunt intus lupi There are many sheepe without the Church and many wolues within so there be few visible Churches or rather none wherein there are not some vnworthy altogether of the name of brethren VVhen our Sauiour commanded his Disciples not to giue that which was holy vnto dogs neither to cast their pearles before swine doth he Math. 7. 6. not meane that euen amongst the Iewes that were the onely 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 forbad his Disciples Math. 10. 5. Prou. 9. 7. 8. all preaching as then to the Gentiles Is not this further euident by Salomons commandement against rebuke of scorners VVere there not also dogs amongst Phil. 3. 2. the Philippians yea some that openly oppugne the truth and scorne and scoffe at Professors Ministers and all admonitions and reproofes are worse then those dogs and swine that Peter speaketh of because they neuer vomited 2. Pet. 2. 22. vp their euill neither euer haue bin washed from their mire and yet proudly and impudently come daily to the word and Supper of the Lord remaining still in their euill But may a Minister speaking generally to an auditorie wherein he knoweth and seeth such call them by the name of Brethren VVhat else though there be but a few true brethren knowne as for the presence of a few honorable or worâ—hipâ—ull persons he may say Right honorable or Right worshipfull And so the Apostle writing to the Corinthians commendeth them in euery thing 1. Cor. 1. 5. to be enriched by Iesus Christ in all vtterance and in all knowledge and yet amongst them there were many euill 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 auditorie with whom hauing vsed all good meanes he could do no good but that still they remaine 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 maisters to Church yet not altogether despairing of them or vtterly discouraging himselfe as long as they come because as God is Math. 3. 9. able to raise vp children vnto Abraham of stones so such dogs for the present he can turne into sheep as well as he changed Paul from a roaring Lion against the Church to be not onely a sheepe but a worthy Apostle for the gathering Acts 9. together of many sheepe into the fold of Christ Now as all must be louingly and tenderly dealt with by the Ministâ—rs of the word so especially must new conuerts as tender plants and yong graffs in an orchard especially such as come of euill parents that they may be the more encouraged and the better strengthened in the faith lest they turne againe into their fathers wayes This title so often occurring in the Epistles of Paul and the other Apostles teacheth vs what naturall loue 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 themselues would liue so together and mutually loue one another as brethren and performe such mutuall duties in deed and in truth one to another as are often commended and commanded not onely 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. onely for the good of one anothers outward state but also for the furthering one of anothers saluation VVas there euer any time that required these things more then this age doth Touching Ministers notwithstanding they are more to be respected then onely to haue duties of brotherly kindnesses performed vnto 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 obserue the plurall number oictirmos oictos He saith not mercie but mâ—rcies though the olâ— Latin vulâ—ar translation and all ancient interpreters reade it singularly mercie And the word is deriued of another signifying mercie But this word deriued from thence here vsed signifieth the execution of mercie and decâ—aâ—ation of mercie by some worke Both words the primitiue and deriuatiue haue relation to miserie Now the plurall number signifieth the manifold works of Gods mercie according to the manifold miseries of men Gods mercie is but one yea all that is in God is but one as God himselfe is but one For God is so simple an essence that he admitteth Ephes 4. 6. no varietie in him Diuers attributes are ascribed to God but that is onely for our capacitie and according to his applying of himselfe to our manifold necessities otherwise whatsoeuer is in God is all but one Now the plurall number is here and elsewhere vsed in respect of our manifold sinnes and like manifold miseries by our sinnes For as many diseases require many medicines and Psal 77. 10. 106. 7. 2. Cor. 1. 3. many sores craue many plaisters so our manifold sinnes and miseries require many medicines or many workes of Gods mercie This argument is like to that I Paul my selfe beseech you 2. Cor. 10. 1. by the meeknesse and gentlenesse of Christ c. There is some similitude I say betwixt these two
commanded but one day in a whole yeare for such ordinarie humbling of the Israelites they command an hundred and an halfe at the least euery yeare and yet neuer appoint any day of such extraordinarie humbling our selues vpon extraordinarie occasions as the true Church of God hath alwayes in all ages vsed neither do they require any prayers with their fasts nor enioyne any preaching of the word for the better humbling of the people neither do they restraine any man from his ordinarie Isai 58. 5. worke and labour Is this such a fast as the Lord hath chosen Bellarmine a great champion for the Papists like to Goliah for the Philistims and according to his name a 1. Sam. 17. 4. man armed for warre against God and his truth mightily laboureth the vpholding of them and wresteth this place to his purpose in that behalfe saying that it speaketh Bellar. de bonis operibus â—n partie lib. 2. cap. 11. pag. 1100. of the suppressing of carnall 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 therfore a fast whereby to represse concupiscence is a seruice grateful Cap. 1. p. 1068. and acceptable to God And before that making foure sorts of fasts A spirituall fast from sinne A morall fast nothing but a Philosophicall temperance A naturall fast from all kind of meate and drinke vpon any reason And an Ecclesiasticall fast which he defineth to be abstinence from meate not forsooth from drinkes 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 cleane leauing out all ciuil abstinence from some kinds of meate at some times of the yeare for the better increase of the said kinds In the second Chapter also he concludeth without any aduersary that in a fast there must be but one refreshing and that a supper not a dinner not restraining men from their ordinarie labour though he restraine them from meate Afterward but immediatly before pag. 1099. the first noted place he affirmeth a fast to be profitable for the pacifying of God for satisfying for sinnes for the obtaining of helpe and for the meriting of the heauenly reward But all this must be vnderstood of bare fasting For what serious prayers can there be of men labouring in their ordinarie callings yet still heâ— harpeth vpon this string amongst the benefits of such Ecclesiasticall fasts in the fourth place after three benefits before mentioned he saith it is profitable to satisfie God or to pacifie 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 onely opus operatum He addeth also a fift benefit of such fastings viz. to merit benefits of God both temporall and euerlasting as Anna by her fasting not mentioned in the Scripture 1. Sam. 1. 9. but the cleane contrary said and onely presumptuously affirmed by Bellarmine obtained Samuel and as Ierom saith lib. 2. in Iouinianum she merited to haue her belly p. 1 102. emptie of meate to be filled with a sonne Behold here a Popish fast Behold here how easily a man may merit both earthly and heauenly blessings Behold here how easily a woman of being barren may be made a mother of children Let her but keepe her belly emptie of meate and it shall be filled with children Alas how simple was Iacob not to thinke of this when Rahel contended with him Gen. 30. 1. and said Giue 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 easie meriting of heauenly earthly blessings And what is this kind of fasting other then yâ— of the Iews about which they contended with God as if they had merited at Gods hand and for which they quarelled chode with God saying Wherefore haue we fasted and thou seest Isay 58. 3. not wherefore haue we afflicted our soules and thou takest no knowledge What also differeth this Popish fast from the other fasts of the Iewes by themselues inuented in the fift and seuenth moneth during the time of their seuentie yeares captiuitie which notwithstanding the Lord by the Prophet Zechariah so sharply reproued Although therefore Zach. 7. 5. religious fasts from all kind of meares not from some as the Popish fasts are to be wished for ioyned with prayers for the quickning of our zeale in praying and for humbling our whole man vpon speciall occasion taken in hand either to remoue some present iudgement or to escape some wrath to come or to obtaine some speciall mercie and as solemnly to be obserued and sanctified during the time thereof as any Lords day with a serious couenant for reformation of our whole life afterward yet such Popish fasts are detestable to God and of no vse vnto 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 returne and to proceed in the third place for Almes our particular sacrifices vnto God let vs adorne the former particulars with almes and brotherly kindnesse and such other duties of mercie 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 kindnesse he had receiued from the Philippians an odour of a sweete Phil. 4. 18. smell a sacrifice acceptable well pleasing to God vsing the very same words sacrifice and well pleasing in the originall tongue that he doth here But let not these our almes and kindnesse be to such onely as are a far off but also to them that are neere vnto vs. This I do the rather adde because I haue obserued some reasonably forward to any good motion towards such as dwell a farre off that respect not their next neighbours whatsoeuer necessitie and distresse 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 themselues and yet thereby altogether against themselues Herein men should be so forward as that they should not need to be sued vnto for their kindnesse Doth not God giue vs many things that we neuer aske If he did not alas how wofull would our state be Yea sometime 2. Cor. 8. 3. 4. also we should giue aboue our abilitie as the Macedonians did towards other Churches praying the Apostle with much intreatie that he would receiue their gift c. Where now shall we find such Yea
all men and as it were set their teeth on edge to be of that number The more bountifull any Prince Nobleman or other great person is to his seruants the more suters haue such by themselues or by other to be entertained by them yea the more bountifully such persons reward such as are sent with presents vnto them the more forward is euery one to be employed with such gifts vnto them When therefore we heare how well pleased God is with such as present themselues such a sacrifice vnto him is it not a wonder that any should be backward in doing hereof If God also be so well pleased with vs in whom notwithstanding there remaneth so much corruption and with whom in many respects he may be displeased how should this prouoke our loue vnto him euen so that we should thinke nothing too hot or to heauie for him yea be ready to runne through fire and water whereby to performe any seruice vnto him But of this before Notwithstanding we cannot almost sufficiently deplore and lament the coldnesse of men in these times that require so much zeale so much feruencie Men feare more to speake a few words to take a little paines to be at charge in laying out a little dirtie mony for Gods truth and seruants yea to speake a word for the one or the other against the Roman and other enemies of God and of his Church then those three Worthies of Dauid before mentioned were to hazard their liues for a small matter in Dauids behalfe Moreouer how willing should this former consideration make all men to be to entertaine such into their familiaritie to make them of their dearest acquaintance by mariage or otherwise to haue them into their families sith by one such many contrary minded do fare so much the better Sith also the Lord doth so take the parts of such his holies that oftentimes he doth most seuerely pursue many and great ones that do any of them the least wrong how ought men to feare the hurting of them in the least measure Euery man ought to thinke of that of Hamans wise men and of Zerâ—sh his wife If Mordecai be of the seed of Ester 6. 13. the Iewes before whom thou hast begun to fall thou shalt not preuaile against him but shalt surely fall before him Are not such as giue themselues a sacrifice to God liuing and holy in as good request and reckoning with God as these Iewes Again the more the Lord respecteth them that do thus well please him the more by all meanes let euery man labour to bring vp his children to be such as may wel 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 behalfe shall not preuaile to make them such but that still they remaine rebellious to God oh let vs the more admire the goodnesse of God towards our selues in making vs such as we are in entertaining vs into his seruice and being well pleased with vs. For we and our children are by nature the same That a Prince entertâ—ineth our selues into his seruice and is well pleased with whatsoeuer we do is a great grace though for some causes best knowne to himselfe he vouchsafe not the like grace to our children But will some man say How soone are we thus to present How soone we are to giue our selues a sacrifice to God our selues soules and bodies a sacrifice liuing holy and well pleasing to God How soone Now presently without dâ—lay Mora trahit periculum Delay is dangerous Now therefore saith Salomon hearken vnto me ô ye children Euen Pro. 8. 32. now and in your tender yeares whiles ye are but children The sentences to rouse vp the sluggard from his sluggishnesse are not to be vnderstood of the bodily sluggard Pro. 6. 6. c. 24. 23. but of the spirituall euen of him that is negligent sluggish and lazie concerning the life to come But doest thou aske how soone thou must thus sacrifice thy selfe vnto Psal 957. 8. Heb. 3. 7. 13. aâ—d 4. 7. God Then remember what another Prophet saith To day if ye will heare his voice hearden not your hearts Without hearing his voice as afterward we shall heare we cannot so sacrifice our selues as before we haue 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 Againe hast thou forgotten one of Salomons last precepts Remember and Remember now thy Creator in the Eccles 12. 1. dayes of thy youth that is not onely whiles thou art yong but in the very prime and beginning of thy youth Must we not all walke while we haue the light lest darknesse come Ioh. 12. 35. vpon vs If darknesse come vpon vs how shall we see to prepare ourselues such a sacrifice Our yong age after infancie and childhood for freshnesse of wit and strength of bodie is our best age therefore most worthy to be sacrificed to him that is the best What impietie and sacriledge is it for vs to detaine this from him and to reserue the worst for him In the time of the Law nothing blind lame crooked c. was to be sacrificed to God as before hath bin shewed shall we not then present our selues to God till we be such Alas then we are vnfit for any seruice to our Prince And if in our youth we should refuse to serue our Prince and offer our selues when we are old lame blind c. would he be pleased with vs or accept our Mala. 1. 8 persons But O foole what knowest thou whether thou shalt liue to be old Art thou surer of thy life till old age then that foole in the Gospell to whom it was said Thou foole 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 thy selfe vnto 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 then the fitter for God or the neerer to God It is not in our power to sacrifice our selues to God when we please but it is the worke of Gods grace in vs. Those mercies of God prefixed to this exhortation must first in parâ— be conferred vpon vs before we can so sacrifice our selues as here we are exhorted Forget not Nabal Are there not 1. Sam. 25. 37. many in these dayes that die like stones without sense and feeling or care of any goodnesse yea that are taken napping in their sinnes wherein they had liued in their filthinesse in their drunkennesse in their worldlinesse in their swearing
speaketh not of meere naturall men but of such as in whom the Lord had alreadie wrought grace and euen that hope before spoken of of being like vnto Christ such are more then meere naturall men Secondly the Apostle saith purgeth himselfe not other men to correct the curiositie of some that call for reformation of other neglecting their owne whereas both must concur Thirdly this phrase purgeth himself signifieth to vse the meanes whereby he may be purged As Iob is said to sanctifie his children because he rose vp early in the Iob. 1. 5. morning and offered burnt offerings according to their number For this was a principall meanes whereby they might be sanctified for the obtaining of pardon of whatsoeuer sinne they had committed in their mutuall feasting because it is hard to feast without sinne also that pardon thereof obtained they might haue more grace of sanctification afterward He that vseth not the meanes whereby he may be purged and sanctified bewrayeth that whatsoeuer 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 obiection such exhortations as this is and other are the meanes both to giue life to them that are dead in their sinnes and also to preserue life where by such exhortations it was before begun yea also by the same to discouer their corruptions remaining and to quicken them to labour for more grace for reformation of them Thus much touching the former obiection for free-will from the former exhortation And this also shall suffice for the three former adiuncts of this sacrifice liuing 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 liuing holy and well pleasing to God This argument is in the words commonly translated and read your reasonable seruing or seruice Neither are these words onely a confirmation of the foresaid exhortation but also an amplification of the former three adiuncts of the sacrifice to be presented liuing holy well pleasing And this amplification is from the meanes whereby the said sacrifice may be made so liuing holy well pleasing as we shall see after the meaning of the said words opened Touching the words themselues the common interpretation and reading of them hath seemed not onely hard but somewhat strange also vnto me namely that it should be translated reasonable For I could neuer see any sufficient reason for the said interpretation The word indeed from whence it is deuided signifieth reason at least in other writers but it can hardly be shewed so to signifie in the new Testament The compouÌ„d thereof with a priuatiue particle signifieth vnreasonable as beasts are and so vsed by Peter and Iude yet the simple word I do not remember 2. Pet. â— 12. Iude. 10. in Scripture to signifie reason yea and in the places of Peter and Iude before alledged the compound may as well be translated speechlesse as vnreasonable according to the common signification of the simple word which signifieth the word and so it is commonly vsed as when it is said Let him that is taught in the word c. Let Gal. 6. 6. Col. 3. 16. 2. Tim. 4 2. 2. Pet. 1. 19. the word of Christ dwell in you c. Preach the word c. We haue a most sure word of prophecie c. and in diuers other places needlesse to be alledged The reason of the common translation of this word hath bin from the opposition of this sacrifice of our selues to the sacrifices of the Law all offered of vnreasonable creatures but the word your seruice 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 giuen 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 our selues But this reason is vnreasonable and contrary to all truth For who is so simple as not to know the former sacrifices to haue bin commanded to foresignifie and foreshew the death of Christ as also to teach that we had deserued to die Are these no reasons Chrysostome commeth nearest to the truth and to that that I intend 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 viuendi iuxta Christi instituta Our reasonable worship is our spirituall seruice the maner of liuing according to Christs institutions If he had spoken more plainly it had bin well For I thinke the Apostles meaning by the words translated your reasonable seruice to be that so to present our selues a sacrifice liuing holy and well pleasing to God is that seruice that God or Christ requireth in his word Of this interpretation I am the more fully perswaded 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 milke of the word In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commoÌ„ly translated not the reasonable milke but the milke according to the word or the milke of the word The adiectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else in all the new Testament but onely in these two places in this to the Romanes in that of Peter All interpreters whaâ—soeuer English that I know do interprete this of Peter the milke of the word Why therefore should this place to the Romanes be translated either in Latin rationalem cultum or in English your reasonable seruice and not rather the seruice 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 Christs institutions and according to the word is all one By this my interpretation notwithstanding different from the former I do not altogether infringe or controll the common translation your reasonable seruice especially if we vnderstand the word reasonable as oftentimes it is taken in our English tongue for that that is iust and equall For such things we say are reasonable Thus my interpretation of these words your seruice of the word is nothing different from the former your reasonable seruice For as it is reasonable that subiects should obey their Soueraignes and children their parents and seruants their masters according to the lawes orders and directions of such Soueraignes parents and masters and not of other so and much more it standeth with all reason that all men of what ranke and degree soeuer should serue the Lord according to this owne word or according to
that prayers supplications and intercessions should be made vnto God for all men especially for Kings c. confirmeth his said exhortation by this argument from an adiunct of so doing namely that it was good and acceptable 1. Tim. 2. 3. 4. vnto God prouing this in the words following and saying who will haue all men to be saued 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 thinke ignorance to be the mother of deuotion The 2. vse of the former doctrine concerning Gods childrâ—n viz. consolation Besides the former vse of the former doctrine for instruction and direction of the children of God there is great consolation and comfort for them that God hath giuen them such a word as wanteth nothing and out of which they need not to seeke for any thing but wherein they may haue 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 sicknesse of what sort soeuer against pouertie against reproches ignominies slanders and disgraces in the world against imprisoments in our owne 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 Iacob Ioseph the Israelites after the death of Ioseph and of Pharaoh that first aduanced him of Iob of Naomi and Ruth of Eliah Michaiah Ieremiah Daniel and other Prophets yea of Dauid first a Prophet and then a King both a Prophet and a King of our Sauiour especially and of his Apostles I doe but name these examples because thus to name them is sufficient to leade men to the consideration of other the like mentioned in holy Scripture Thus much for the vses of the former doctrine concerning such as are already the children of God Concerning other it serueth first to reproue the Papists The 2. vse of the â—ormer doctrine concerning them that are not the children of God that striue and contend so much for their traditions and vnwritten verities equalling the same with the written word of God though directly contrary thereunto and that in materiall points such is their inuocation of Saints their worshipping of images their going of pilgrimage their whipping and scourging themselues after the example of Baals Prophets before spoken of their worship of the crosse and the signe thereof euen with the very same worship that is due to Christ Iesus himselfe their transubstantiation especially and their Masse with all their abominable adoration and idolatry belonging thereunto and grounded thereon their aduancement of their Pope aboue all Princes giuing him authoritie to make depose them and to discharge all subiects of their allegiance at his pleasure of the like sort are their manifold holydayes and fasting dayes more then all the dayes of the yeare besides so likewise abstinence from mariage for their Clergie altogether giuing them leaue for all yâ— to haue their whores and for all other for almost for halfe the yeare without mony licenses from them And all these or the most part of these they vrge as parts of Gods worship hauing no other ground for them then their owne traditions and Mark 7. 9. by them making voide and reiecting the commandements of God that they and other may keepe their owne 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 seruice of the word as here the Apostle speaketh let not vs account them as well pleasing vnto him but as odious and detestable in his sight and let vs crie Foh stop our noses against them as lothsome sauour vnto vs yea as the Lord speaketh in one of the premised particulars let vs cast them away as a Isay 30. 22. monstruous cloth and say vnto them Get ye hence As the foresaid doctrine serueth for reprehension of Asecond vse of the former doctrine viz. reprehension of some amongst vs. 2. Thes 2. 15. those archenemies of God and his truth as also of the saluation of all men as Paul speaketh of the Iewes so it serueth for rebuke of some among our selues that making a scoffe of all goodnesse 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 meane time accounting them for the best men that wil sweare fearfully drinke lustily swagger riotously c. Alas that there should be such amongst vs 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 fearfull it is Deut. 5. 32. 17. 11. 28. 14. Ios 1. 7. 23. 6 fearfull that God hauing so often commanded vs and so streightly charged vs not to turne to the right hand or to the left hand there should be any especially so many to scorne them that make conscience of so doing and of liuing as neare as they can according to the word This shall suffice to haue spoken of these words as they are a confirmation of the former whole exhortation Now it followeth to speake of them as they are an amplification The word is that meanes whereby we are to be made liuing holy acceptable from the meanes of the former three adiuncts of this sacrifice here commanded viz liuing holy well pleasing Touching the first adiunct therefore liuing it is manifest that the word is that meanes of God whereby we are made liuing for therefore is the word called by this our Apostle the word of life The Prouerbs also of Salomon 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 Wisedome is a tree of life to them that lay hold of her that she is life to the soule Doth not Salomon also exhort his sonne to attend vnto his words c. because they are life vnto them that find them And againe that the very reproofes 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 againe An wholesome tongue is a tree of life To omit many other the like it is also said by Dauid that the law of the Psal 19. 7. Lord conuerteth the soule What is it to conuert the soule but to giue life to the soule
before dead Peter also for himselfe and for all the rest of the Apostles saith to our Sauiour Ioh. 6. 68. Iam. 1. 18. that he had the words of eternall life Iames also maketh the word of truth the meanes of our regeneration which is the beginning of our spiritual life The like doth the Apostle Peter For the same cause our Sauiour raised 1. Pet. 1. 23. vp Iairus his daughter Lazarus by speaking vnto them as before we heard that could haue raised them vp by his secret power that thereby he might commend his word to be word of eternall life That the word is also the meanes of our holinesse our Sauiour sheweth Now are ye cleane through the words that I Ioh. 15. 3. haue spoken vnto you To be cleane pure or holy are all one The same is taught by our Sauiours prayer Sanctifie them Ioh. 17. 17. with thy truth thy word is truth Paul saith that our Sauiour gaue himselfe for the Church to sanctifie and cleanse it with Ephes 5. 26. the washing of water by the word Peter likewise testifieth 1. Pet. 1. 22. the same saying that our soules are purified by obeying or hearing of the truth As euill words corrupt good manners so the good word 1 Cor. 15. 33. of God cannot but make mens manners good that are appointed to life That some remaine still dead and filthy that daily heare the word it is either because they belong not to life or because the houre of their calling and opening of their hearts as the heart of Lydia was opened is Act. 16. 14. Gal. 4 4. not yet come As there was a fulnesse of time for Christ to come into the world so the Lord hath his fulnesse of time likewise for sending his Son into the hearts of men How excellently soeuer also yâ— word be preached except 1. Cor. 3. 9. God do work with the preaching thereof it cannot effect any thing That which the Prophet saith that except the Psal 127. 1. Lord build the house they labour in vaine that build it c. is not onely to be vnderstood of our labours and endeuours for this life but most of all of building men vp as liuing stones to be an holy temple of God himselfe Hence it is that not onely the Sermons of the Apostles but also of Christ himselfe did not onely not worke holinesse but a so through the corruption of the hearers and for their former sinnes did more and more strike them with blindnes Mat. 13. 14. and hardnes of heart to their further destruction and condemnation As the word is the meanes to reuiue and to sanctifie so that it is also to make vs well pleasing to God hath bin shewed before And how can it be otherwise sith we can no longer please him then we containe our selues within the limits thereof and performe the duties of faith and obedience therein contained If we passe the bounds 1. Kin. 2. 36. thereof and do contrary thereunto then as Shimei by Salomon confined to Ierusalem vpon paine of death passing notwithstanding his said bounds and going ouer the brooke Kidron three yeares after to fetch his two runaway seruants from Gath did thereby so prouoke Salomons indignation against him that it cost him his life so we passing the bounds of Gods word and doing contrary to the will and pleasure of God therein reuealed though obserued Ezechil 18. 24. for some good while shall most iustly incurre the iust displeasure of God and purchase to our selues euerlasting condemnation What is the vse of the former doctrine That as we desire The vse life to be holy wel pleasing to God so we regard the word heare the word with all due reuerence attention humilitie yea studie also and meditate of it conferring thereof with other not for disputation or contention but Psal 119 18. for our further learning and obedience praying God likewise to open our eyes that we may behold the wondrous ver 33. things of his law to teach vs the way of his statutes for keeping thereof to the end to incline likewise our hearts vnto his ver 3â— testimonies and neither to couetousnesse the greatest impediment Col. 3. 5. 1. Tim. 6. 10. of all other vnto godlinesse as being idolatrie and the roote of all euill neither to any other vanitie Sweete and precious is our naturall life much better then riches and glorie as the which are but in the left hand of wisedom Pro. 3. 16. whereas length of dayes is in her right hand and the which our Sauiour preferreth before all things euen necessarily Mat. 6. 25. pertaining to life How sweet therefore and precious ought the life before mentioned to be The same is to be said of holinesse Gods owne robe and yet vouchsafed to vs as a Liuerie whereby we may be knowne to be his seruants Isay 6. 3. well to please God oh how pleasant a thing is it It bringeth that peace of conscience that passeth all vnderstanding Phil. 4. 7. As an euill conscience accusing men of their displeasing of God is an hell vpon earth and a continuall gnawing worme that shall neuer die so a good conscience Isay 66. 24. 1. Pet. 1. 8. Pro. 15. 15. is an heauen vpon earth accompanied with ioyes vnspeakable and glorious Therefore it is called a continuall feast A feast and a feast without end far passing the royall feast of Ahashuerus for though therein he shewed the riches of Ester 1. 3. 4. c his glorious kingdome and the honour of his excellent maiestiâ— yet that feast was but of the bodie this is of the soule that was but for an hundred and fourescore dayes an whole halfe yeare within three dayes this feast is an euerlasting feast lasting vnto and in the life to come And yet also all the feast of a good conscience here is but as it were a drinking or breakfast to stay our stomacks till the life to come and the Supper of the Lambe and of the great God and till Reu. 19. 9. 17. Mat. 22. 2. the mariage of the great Kings Sonne All these things considered how ought we to esteem of the word how ought we to meditate and conferre of the word to loue it and to delight in it How ought we to pray for the knowledge of it and obedience vnto it the same being the meanes of all the former The same is to be said touching all that belong vnto vs wiues children and seruants whom we would haue to be such sacrifices liuing holy and well pleasing to God But hauing spoken enough before to induce vs to the due regard hereof I will forbeare all further speeches thereof in this place This word of God in the former respects is often called by the name of the bare word for the excellencie of it aboue all words no other word or words whatsoeuer being to be compared thereunto neither able so
is he that cometh downe from heauen and giueth life Ioh. 6. 33. ver 51. vnto the world And againe I giue my flesh for the life of the world To omit many other places that of Iohn of all other is not to be forgotten that Christ is not the propitiation 1 Ioh. 2. 2. for our sinnes onely that is of vs that are already called but also for the sinnes of the whole world that is of all the elect in the world No generall grace Ioh. 17. 9. Neither do these places make for generall grace sith our Sauiour prayed not for the world that is for the reprobate of the world and therefore much lesse did die or was the propitiation for the sinnes of all without exception And for whom Christ is giuen to them all other things Rom. 8. 32. cannot but be giuen also If all things then saluation it selfe Who then shall be condemned Those places that seeme most to make for generall grace as that God will 1. Tim. 2. 4. Tit. 2. 11. haue all men to be saued c. and the grace of God that bringeth saluation vnto all men are to be vnderstood onely of all sorts of men as both the precedent mention of diuers sorts of men doth plainly shew and the words do also proue because in the one place he addeth and come to the knowledge of the truth and in the other teaching vs to denie all vngodlinesse c. meaning not teaching imperatiuely or outwardly onely as did the law but also effectiuely 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 denie all vngodlinesse c. As the same word is taken for the elect onely so also Ioh. 12. 31. chap. 14. 17. is it for the wicked especially the reprobate in the world as Now is the iudgement of the world Now is the Prince of this world cast out and the world cannot receiue the Spirit of truth so that Iudas not Iscariot saith How is it that thou ver 22. wilt manifest thy selfe vnto vs and not vnto the world And againe If the world hate you ye know it hated me first If you Ioh. 15. 18. 19. were of the world the world would loue his owne but because ye are not of the world but I haue chosen you out of the world Ioh. 16. 20. chap. 17. 4. 14. 1. Ioh. 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 haue not yet obserued any place where it is vsed for the elect and beleeuing onely in the world but that it is onely vsed for the vngodly as when it is said The children of this world are wiser in their Luk. 16. 8. generation c. 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 serue 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 alwayes ready to change themselues according to the times and to conforme themselues to all times and seasons so that alwayes 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 Euen as the principallest parts of a kingdome are not the greatest number but the smallest as the King and his royall seed with Dukes Marquisses Earles Vicounts Barons c. these are but few in respect of the rest in any kingdome yet they are the most principall The godly also in the world are the onely wise men of Ier. 8. 8. 9. Psal 111. 10. Pro 1. 7. Ephes 5. 17. the world the wicked are all fooles and no better then mad men so long as they so continue howsoeuer they account of themselues or be esteemed by other The godly are the onely Free men and Princes of the world the wicked are no better then seruants and slaues and bond-men to the diuell to the world to the wicked lusts of their owne hearts Therefore Salomon saith I haue Eccles 10. 7. seene seruants that is the wicked and fooles vpon horses and Princes that is the godly and onely wise walking as seruants on foote vpon the earth Are not the godly also 1 Pet. 29. Reu 1. 6. 5. 9. called a royall Priesthood that is Kings and Priests vnto God Againe the godly are as it were the onely pillars and supporters of the world and of the kingdomes of the world This is manifest by the examples of Noah and Lot before mentioned by one of which the whole world was prescrued from drowning whiles he was in it and by the other Sodome 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 liued the charets and horsemen of Israel But these were Prophets and extraordinarie men What then Yet the same is to be said of all fearing God Doth not Salomon say yâ— a little citiâ— besieged by a great King was Eccles 9. 14. â—5 deliuered by the wisedome of one poore man dwelling therein Verily one poore man fearing God such onely as I said are wise may do more good to a whole citie yea to a whole kingdome then all the great men besides in that said citie or kingdome not fearing God by all their carnall policie power force and strength whatsoeuer Let therefore the world and the politicke 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 fare the better euery 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 broade is the way that leadeth to destruction and many there be that go in thereat Christs flocke is but a little flocke How few professed Christians are there in respect of the Heathen Turks and other infidels How small likewise is the number of true Christians
fashions of the Shechemitish daughters and the Israelites Gen. 34. 1. 2. being inuited by the Moabites to the sacrifices of their gods that is to their idolatrous feasts became idolaters Num. 25. 2. with them and bowed downe to their gods If of necessitie we come in companie where we cannot but behold such things and if by the like necessitie we haue some dealing with the men of the world and cannot auoid it then by prayer to God let vs carrie such spiritual preseruatiues about vs against all corruption thereby as we vse to carrie about vs in times of common sicknesse so to preserue vs from all infection of such sicknesse These things must be ioyned with those afterward now to be spoken of in the meane time let none flatter themselues Sin of small beginnings and small meanes quickly groweth great and being once so growne it is hardly repressed Neither doth one sinne go alone but is accompanied with another The world also is a subtill harlot yea more subtill then that harlot whereof Salomon admonisheth his sonne and all men to beware and to take heed of Pro 6. 25. and 7. 5. c. her inticements and allurements vnto 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 meanes 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 proue what is the will of God THe next words are But be ye transformed Of these Be be transformed words I will speake very brefly The first word but here and elsewhere noteth a plaine opposition betwixt that before and this now spoken betwixt that conformitie to this world and this transformitie yea such an opposition as that the one and the other cannot agree together neither may be ioyned together The like opposition of impossible agreement together is noted by the same word in the originall text elsewhere as when our Sauiour saith Mat. 16. 17. Ioh. 6. 27. Flesh and blood hath not reuealed this vnto thee but my Father which is in heauen And Labour not for the meate which perisheth but for the meate which abideth to euerlasting life By the same word also Paul noteth such an opposition betwixt fainting and being daily renewed in the inward man 2. Coâ— 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 seene and the things that are not seene is exprest by the same word that is here translated but. So when Iohn saith to Gaius Follow not that which 3. Ioh. 11. is euill but that which is good he teacheth that both euill and good cannot be followed Many other the like places there are needlesse to be here alledged By this word therefore but the Apostle in this place teacheth vs that 2. Kin. 17. 33. 41 we can be no more conformed to the world and thus transformed then we can truly feare God and yet serue other gods or then we may sweare by the Lord and by Malcham Zap 1. 5. or to be short then we can follow both good and euill Secondly this word but in sinuateth something to be vnderstood after the word be transformed whereunto we must be transformed as well as before the Apostle had shewed 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 himselfe For we haue before heard that the amitie of the world and the wisedome of the world are opposed to the loue of God and to the wisedome of God By these things therefore it is euident that when the Apostle exhorteth vs 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 vnto God as God himselfe saith If thou returne returne vnto me And Iam 4. 1. A 16. 18. Ephes 22. 2. Cor. 4. 4. this all one with turning from darknesse to light and from the power of Satan the Prince and god of this world vnto God This turning must be of our whole man as the former sacrificing of our selues It must be in truth and not in shew as the Apostle saith that Satan transformeth himselfe into 2. Cor. 11. 13. 14 an Angell of light For the word there vsed is not that that is here in the second place but that that is before vsed and translated be not conformed to this world whereby the distinction before noted out of Chrysostome and his difference betwixt the two originall words here translated conformed and transformed seemeth to be the more authenticall because as Satans transforming himselfe into an Angell of light is not reall and permanent but superficiall and therefore suddenly vanisheth he quickly appearing in his colours againe so all conformitie to the world is superficiall and doth quickly vanish like a morning mist or dew or rain-bow in a cloud But transformitie and turning to God is that that continueth and abideth for euer Once wrought it is done for euer For as it is vnto God so it is of God who is not like to that vnwise man that taketh in hand the building of a tower neuer counting before Luk. 14. 28. what it will cost him and is therefore forced to leaue before he haue finished it as not being able to go through with it but God is wise and able to go through stitch with whatsoeuer he beginneth for who can hinder him Notwithstanding because no man is here so transformed and turned to God but that stil there remaineth in them some corruptions and some dregs and as it were stumps of the old man in respect whereof he may still crie out as Paul himselfe did O wretched man that I am who shall deliuer me Rom. 7. 24. from this bodie of death Therefore the Apostle here exhorteth these worthy Romanes to transforme themselues that is more and more to turne vnto God as before he had exhorted them to present themselues a sacrifice to God liuing c. though they had bin such a sacrifice long before Now both our first and our second and our daily turning vnto God is the worke onely of God according Psal 80. 7. 19. to the Prophets prayer Turne vs againe O Lord God of hoasts c. and that because our said first turning is as great a worke as the first creation of the world and our second and daily turning is as great a worke as Gods daily gouernment of the world yet for all that we haue all need of daily exhortations so to
euery man had need doing the like also afterward with great alacritie and being of one heart and of one soule the Act. 4. 32. number of beleeuers that were before but three thousand being then increased to fiue thousand ver 4. How also did the Lord shew himselfe well pleased yea better pleased then euer before by working greater miracles then euer before had bin wrought at least in such abundance not onely by giuing sight to the blind hearing and speech to the deafe and dumbe raising the dead casting out of diuels a worke neuer before heard of and that not onely by our Sauiour himselfe but also by the Apostles by giuing health to the sicke not only to whom the Apostles spake but also to such as did but stand in the shadow of them Were not also the gifts of the holy Act 5. 15. Act. 8. 17 and. 19. 6. Act. 10. 44. Ghost giuen to many other by laying on of the hands of the Apostles yea by their words and that euen to speake with tongues Doth not the Apostle also by this Gods bearing witnesse vnto the Gospell by signes and wonders and diuers miracles and gifts of the holy Ghost proue the Gospel before by him called by the name of the great saluation to be more excellent then the Law which he calleth but by the name of a word as it were a bare word spoken by Angels Heb. 2. 2. 3. and therefore also the neglect of the Gospell to be a greater sinne then the despising of that word though spoken by Angels All these things do abundantly shew the will of God reuealed in the Gospell to be better pleasing to God now then his will before in the olâ— Testament and all this to be so because himselfe would haue it so to be It is not therefore of vs or from vs as though we in this time of the Gospell had procured or deserued God to be better plâ—ased with vs then with other heretofore For how could this be sith we had alwayes before sit in darknesse and in Luk. â— 79. Ephes 2. 1. ver 12. the shadow of death and had also bin dead in trespasses and sins c. strangers frrom the couenants of promise c. being also so without knowledge that we did not so much as call vpon his Name much lesse did we craue any grace Psal 79. 6. of him at least so as to be heard and to obtaine such grace as whereby to be well pleasing vnto him But as therefore the first couenant that God made with Abraham and afterward renewed and continued with his seed was not for any goodnesse of them or of any desert in them they then seruing other gods but onely of Gods loue towards Iosh 24. Dan 7. 8. 1. Sam. 12. 22. them and because it pleased him to make them his people so is it to be said of this and of all that enioy this good will of God whereby they were or are acceptable vnto him If it be said that this is the time of the Gospell and of the new Testament and that yet we liuing vnder the same haue no such thing I answer first that Gods graces are at his owne disposition and that therfore in that place before to the Hebrewes of Gods so bearing witnesse to the Heb. 2. 4. Psal 24. 1. and 50. 10. Hag. 2. 8. Gospell by signes and wonders c. it is added according to his owne will May man do with his owne what he wil though indeed he haue nothing of his owne but all be the Lords and may not God much more do with his owne and bestow his graces on whom he will where when and how Mat. 20. 15. it pleaseth him Gods sparing of his graces now and not powring out his Spirit nor bestowing his mercies as at the first he did is not of any niggardlinesse in him but of his wisedome as knowing what is fittest for all persons and times It is also according to his owne word fortelling the cause thereof namely the falling away of many from the 1. Tim. 4. 1. faith and their listning to seducing spirits and doctrines of diuels and beleeuing of lies and not the truth but taking pleasure 2. Thes 2. 11. 12. in vnrighteousnesse so that the restraint of Gods mercies now is not from any inconstancie in God but from the sinnes of men and for the manifestation of Gods iustice to his owne glorie for mens such sinnes In respect of the former apostasie and declining from the truth and beleeuing of lies notwithstanding the Lord had so graced and magnified the same truth by those manifold meanes before mentioned we may rather admire his goodnesse in vouchsafing the least mercie now then charge him with any vnfaithfulnesse or inconstancie The former gifts also of the holy Ghost in former times bestowed and the former miracles and works of God before wrought were not onely for that age but also for all ages to come and for confirmation of the Gospell to all other As our Sauiour saith of the writings of Moses If ye beleeue not his writings how shall ye beleeue my words And Ioh. 5. 47. againe of Moses and the Prophets If they heare not Moses and the Prophets that is the preaching of their doctrine Luk. 16. 31. neither will they be perswaded though one rose from the dead and so much more may it be said of those former works done by our Sauiour and his Apostles through the power of our Sauiour as also of the gifts of the holy Ghost then bestowed they haue the works of our Sauiour and his Apostles alreadie written and in his written word they may reade how the Lord before hath powred out his Spirit vpon all flesh if they beleeue not them neither wil they beleeue if they should see the like in these times But I demand hath God shut vp all his works and graces for confirmation of his Gospell in former times so long past Hath he not in these last times since the breaking forth of the glorious light of the Gospell out of the foule fog and thick and palpable darknesse of Poperie a thousand times worse then the darknesse of Egypt or at Exod. 10. 21. Mat 27. 45. the death of Christ Hath not God now I say by many graces and works testified this his last will and testament made by his Sonne in his name to be acceptable and well pleasing vnto him yea so acceptable and well pleasing as before we heard Many wayes For how mightily hath his said will and Gospell preuailed and increased since the dayes of Wickliffe Iohn Husse Ierome of Prague Luther Melancthon Occolampadius and a few other all but few and weake and yet strongly opposed and oppugned by many potent aduersaries yea though all the world almost Pope Emperour and all other Princes the Duke of Saxonie excepted contended with the said Luther most worthily propugning and maintaining the Gospel against them all yet they