Exposition of Jude, Verse 24,25
Vers. 24. Now vntounto him that is able to keepe you that you fall not, and to present you faultlesse before the presence of his glorie …ith ioy. 25. That is to God … wise, our Sauiour, be glorie, and Maiestie, and dominion, and power, both now and for euer. Amen.
IN these wordes are contained the third part of the Epistle, namely the conclusion of it, and it is nothing else but a lawding and praising of God: wherein three things are to bee noted▪ first the person praised, which is Christ the second person in the Trinitie, the Sonne of the eternall Father▪ this appeareth by two reasons in the words: first, because he is here described to be a Iudge that doth present all men before himselfe, which is proper to the Sonne of God. Secondly, because he is called our Sauiour, which is the title of Christ, according to the name Iesus▪ And yet here must be noted that in this praising of the Sonne, the Father and the holie Ghost are not excluded: for as the nature of the three persons is all one, so is their worship all one also. The second point bee the reasons or inducements mouing vsus to praise Christ, which be three. The first drawne from his power: To him which is able &c. The second from his wisedome: To God onelyonly wise. The third from the worke of our redemption and saluation: Our Sauiour. The third point is the praise it selfe, in these words: Be glorie, and maiestie, and dominion, and power, both now and for euer, Amen. Of these points in order. And first of the person to whom this praise is giuen.
First, note how the Apostle concludeth his epistle with the praise of Christ as the Iudge, as also the Sauiour of mankinde; in whose example we are taught with willing minds to spend our daies in the honour of Christ: for that which the Saints doe in heauen, that must we doe while wee liue vponupon earth; for so we pray in the Lords Prayer: but they in heauen continually doe cast downe their Crownes at the feet of the Lambe, Reu. 5.11. as worthie to receiue all honor▪ and glorie, and praise, and power; we must therefore bee readie vntounto this dutie. Againe, he hath subiected himselfe to exceeding dishonour and abasement, yea to the death, and that of the crosse: and all that we might first honour him, and then be honoured by him: how therefore ought wee in way of thankfulnes for the great worke of our redemption, glorifie him, and aduance his honour? But in stead hereof many euen of those that professe Christ dishonour him, vsing him as a packhorse to lay vponupon him all their sinnes, and so lade him with their sinnes past, and crucifie him againe with daily new sinnes, and yet they looke he should be their Sauiour to bring them to honour and immortall glorie.
The inducements follow. The first of which is takē from the power of Christ, vntounto him who i… able &c. That wee may know the force of this reason, wee will first consider what this power of Christ is.The power of Christ is either absolute or actuall. The power of Christ is two-fold: first, absolute: secondly, actuall. By absolute I vnderstand that power of his, whereby hee is able to doe euen that which he will neuer do; of which Iohn Baptist speaketh: God is able euen of stones to raise vp seede to Abraham. By this power God could hauehave made many thousand worlds, whereas he made but one; and by the same Christ could hauehave commanded a legion of Angels to hauehave deliuered him from the hands of the Iewes, but would not. This absolute power goeth beyond his actuall power or will, yet is not greater than his will: for as what God doth, that he willeth: so what hee can doe, hee can also will: but this power is not here meant. The second, namely the actuall power of Christ, is, whereby hee doth and effecteth whatsoeuer he willeth, and it is of two sorts: first, his generall power which tendeth on his prouidence, whereby he ordereth all things both in heauen and earth: Psal. 115.3. Our God is in heauen, and doth whatsoeuer he will. Secondly, a more speciall power which accompanieth his grace, and alwaies goeth with it: of which Paul speaketh Ephes. 1.19. That we may know what is the exceeding greatnes of his power towards vsus that beleeue, according to the working of his mightie power. Of this power▪ working life and grace to them which beleeue, Iud… here speaketh. Concerning which obserue three conclusions.
First, that this power is giuen to Christ in time, Matth. 28. All power is giuen me in heauen and in earth. Acts 2.36. He is of God made Lord and Christ, importing that this power is giuen him to bee a Lord. Indeed the Son of God as God, is of equall power with the Father, and that from all eternitie: in which regard no power can be giuen him: but if we respect his office of mediation, to the performance of which he must lay aside his power, and become as a seruant subiecting himselfe to the death; thus this power may bee said to bee giuen him againe, namely when by his rising from the dead and ascending into heauen, hee was mightely declared to bee the Sonne of God: so that in Psal. 2. Thou art my sonne, this day hauehave I begotten thee, is in Acts 13. applied to the resurrection of Christ: as if hee had said, This day hauehave I made manifest by thy powerfull resurrection that thou art my sonne, and that I hauehave begotten thee before all world….
The second conclusion is, that this power is manifested in Christ the head especially: namely, when it caused him so victoriously to ouercome death in suffering it; to rise from the graue, ascend to heauen, & sit at the right hand of God his Father. Paul prayeth that the Ephesians might know the greatnes of this power, which raised Christ from the dead, and set him at Gods right hand in heauenly places, Ephes. 1.20.
The third conclusion: That this power conueyeth it selfe from Christ the head to all his members, Ephes. 3.20. To him that is able to doe abundantly aboue all that we aske or thinke, according to the power that worketh in vsus. Coloss. 1.29. I also labour and striue according to his working, which worketh in me mightely. Now being conueied vntounto the members of Christ, it is not idle in them, or vnprofitable, but worketh proportionably in them al, as it did in Christ himselfe: for as it caused Christ to die for our sinnes, so it maketh vsus die to our owne sinnes: as this power made him to liue againe to his Father, so it maketh vsus his members to liue vntounto God; that as hee by vertue hereof rose againe, so it causeth vsus to rise to a new life in this life, and to our eternall life in the life to come.
Further, this power is commended here by foure effects: first, it is able to keepe them that they fall not, namely into manifest sinnes ioyned with obstinacie: for of such sinnes and sinners hee had spoken in the former words; and cannot be meant of eueryevery kinde of fall, seeing the children of God fall daily, but of such as Dauid prayed against, Psal. 19. last. Keepe thy seruant from presumptuous sins, let them not raigne ouer me. The second effect is, to present you faultlesse, that is, first to iustifie beleeuers: secondly, to sanctifie them here in part while they liue, and in death to finish and perfect that inchoate sanctification. The third effect, in the day of iudgment to present them before the presence of his glorie. The fourth effect, with ioy, that is, to possesse them with ioy euerlasting.
Vse. 1. In that Christ is able to keepe them that beleeue, wee may note that this his power doth order the wils of beleeuers both in and after their conuersion. In their conuersion it frameth and turneth their wils. Ioh. 6. No man commeth to the Sonne, except the Father draw him, that is, except he incline, and turne mans will vntounto his owne, and make it of an vnwilling will a willing will. Againe, after conuersion it is not an idle power in them: 1. Ioh. 3.9. He that is borne of God sinneth not, that is, addicteth not himselfe, nor setteth himselfe to the practise of sinne; and the reason is giuen, because the seed… of God remaineth in him, which is all one with this power, which is able, and accordingly keepeth him. Whereby that Popish error is detected, namely that in the conuersion of a sinner it is in mans power and will, either to receiue or resist the grace of God: and that mans will can either applie it selfe to grace offered if it will, or else refuse it:Gods power shall not order mans will, if the disordered doctrine of Poperie may obtaine. but if this were true, the power of God should not order mans will, but mans will should order Gods grace, yea and ouercome this omnipotent power of God. Againe, this ouerthroweth the distinction of grace into sufficient and effectuall: for sufficient grace is effectuall, seeing that this power of Christ waiteth vponupon it to make it effectuall.
Secondly, hence wee see that this power of Christ in his members, is a continued power, neuer wholy interrupted, for it keepeth them in this life that they fall not into presumptuous sinnes. Secondly, it iustifieth them and sanctifieth them imperfectly in life, and perfectly in death. Thirdly, after death it presenteth them vntounto their glorie. Fourthly, after the last iudgement, it possesseth them with vnspeakable ioy. Thus the righteous man by vertue of this power, becomes like a tree whose leafe neuer faileth nor fadeth, Psal. 1.3. And hence is it that hope is said to be a sure anchor, Hebr. 6. vers. 19. for this propertie hath it, not from it selfe (as also louelove and faith in themselues are changeable, and nothing indeede is in it selfe vnchangeable but God) but the power of Christ is it that maketh it an anchor sure and stedfast. By which consideration, those two vncomfortable errors are confuted: first, that the childe of God being regenerate may fall maliciously, and euen wholy away. Secondly, that hee may fall finally: seeing God putteth his hand vnderunder, and this power of Christ is able to keep them that they fall not (though fearefully they may) yet neither wholy nor finally.
Thirdly, we must labour to hauehave experience of this power of Christ in our selues, working in our heart… the death of our sins, and quickning them againe vntounto the life of grace and of God: for this power of Christ consisteth not in any fancie, but in …n effectuall feeling in the heart of eueryevery true beleeuer. Paul prayed that the Ephesians might feele in themselues this proportionall power to Christ his power in his death and resurrection, Ephes. 1.19. himselfe counted all things …ng in comparison of the knowledge of this power▪ Phil. 3.…0. and that he might hauehave experience hereof, hee will reioyce in his owne weakenes, …. Cor. 12.9. And what will this power be profitable vntounto vsus (be it neuer so powerfull in it selfe) vnlesse we finde our selues thus strengthened in grace and godlines by it?
Fourthly, wee may not content our selues with a forme and shew of godlines, but stri… to attaine the power of it▪ or else let vsus neuer professe Christ, and please our selues only in such a profession: for whosoeuer is truly Christs, in him this power worketh mightely in subduing …, in striuing against temptations, in stirring vp zeale of Gods glorie, and in a word in making men fruitfull and abundant in all well doing… yea it can no more hide it selfe where it is, than can the Sunne at noone day, but it will cause men to shine as lights in the middest of a froward generation: which … and effects, if a man cannot finde in himself, let him suspect himselfe that he is not as yet knit vntounto Christ, for then hee would bee by vertue of this power in some proportion conformable vntounto him.
Fifthly, th… doctrine ministreth a stay and prop to our faith and hope, seeing that Christ …th such a working power as this is, whereby hee is able to make good, and accomplish whatsoeuer hee hath promised concerning our salua…ion… thus he strēgthened his Disciples, Ioh. 17. But be of good comfort, I hauehave … the world: and thus Abraham beleeued aboue hope, because he kn…w that God was able to performe what hee had promised, Rom▪ 4 21. teaching all the sonne… of …a…thfull Abraham vp… what prop they are to …, and stay vp themselues … the promises are delaied. Here the Papist …eacheth that in regard of God indeed and his promise, we may beleeue our owne saluation; but in respect of our selues, and in regard of our owne indisposition we must still doubt, and it is presumption (saith he) to beleeue it. Answ. But this is false, for wee must not doubt in regard of our own indisposition▪ but must certainly by faith lay hold on our own saluation, seeing that Christ by his power correcteth, yea and abolisheth in his members this indisposition, fitting them (notwithstanding it) and keeping them vntounto life eternall.
Sixthly and lastly, we must striue to become like vntounto Christ, seeing ye same power that was in him is conueied and deriued from him into eueryevery one of his members, that as hee liued in obedience vntounto his Father, both doing and suffering whatsoeuer his Father enioyned and willed; euen so ought we: look what was his disposition and conuersation whilest hee conuersed here vponupon earth, so ought wee to be disposed and conuerse, resembling him in meekenes, humilitie, patience, louelove towards our Father, and brethren, yea and towards our enemies: and as hee was minded, the same minde ought also to be in vsus, Phil. 2.6. So much for the first reason moouing vsus to the praise of Christ, drawne from his power.
The second motiue is in the verse 25. To God onelyonly wise ▪ drawne from his wisedome; wherein three things are to bee obserued: first, that Christ is God: secondly, that he is wise: thirdly, that he is only wise. For the first, this is a notable testimonie and to bee obserued against the Arrians & Atheists, to confirme the Diuinitie of Christ, who like dogs most blasphemously with blacke mouthes barke against their Creator, affirming him to bee one of the great seducers of the world: against whom (that we may bee the better armed) I will first propound one or two euident reasons, and then answere their allegations. The first argument: Consider that whosoeuer hauehave taken vponupon themselues to be called Gods, the iust iudgement and vengeance of God hath befallen them, and they hauehave been destroyed by the hand of God. Adam and Eue because they would hauehave been but like God, or as Gods, were grieuously punished in themselues and all their posteritie. Herod because hee was contented that the people should call him God, the hand of God was instantly vponupon him, and the Angell of God smot him, and hee was eaten vp of lice. But Christ professed himselfe to bee God, yea and disputed Ioh. 7. against the Pharisies that he was the Sonne of God, and yet no harme befell him: nay he proued manifestly by his doctrine, and miracles, by his death and glorious resurrection, that he spoke true when he said he was God and the Sonne of God.
The second reason: Christ wrought miracles, which could not be done either by naturall or Satanicall power▪ as to raise the dead, to make them which were borne blind to see; and these by a diuine and omnipotent power, and not as an instrument but as an author of them; and therfore he was true God▪ Now, if they alleadge here, that wee hauehave no proofe hereof, but out of the new Testament, which they reject as they doe the other Scriptures. I answer, that many of the same things in effect are extant also euen in Heathen writers themselues. Ob. But they alleage against the Diuinitie of Christ, that Christ is inferiour vntounto God: Ioh. 14.18. The Father is greater than I: 1. Cor. 11.3. God is the head of Christ, as the man is the womans head: and chap. 15.28. The Sonne shall be subiect vntounto him that subdued all things vnderunder him. But as none is aboue God, so God is inferiour to none, and therefore Christ is not God. Ans. The two former places must bee vnderstood of Christ as hee is man and Mediatour: which hindreth not but that as he is God he is equall to the Father. The third place in 1. Cor. 15.28. must be thus vnderstood: that the Son is made eternally subiect vntounto the Father, not as hee is God, but in regard of his humanitie. Secondly, of his mysticall bodie, that is, the Church: so as this subiection & inferioritie of Christ, is nothing else but a manifestation of the difference of Christ as hee is Man and as he is God, and of the inferioritie of his Manhood to the Godhead: which shall bee especially reuelled at the day of iudgement. The second obiection: Acts the 20.35. It is a more blessed thing to giuegive, than to receiue: but Christ receiueth wisedome, life, yea and his substance from his Father, and so the Father is more blessed than he? Ans. That place speaketh of such a receiuing, as presupposeth want, which is more miserable than to bee able to giuegive, which argueth plentie and abundance: but Christ receiueth not thus his substance, wisedome, and life, for he neuer wanted them: when he receiued them he had them; and hauing them hee receiued them, and both had and receiued them before all worlds, and so that allegation is to no purpose. The third obiection: Christ is a Mediatour and prayeth vntounto God, and so hee is not God, for nothing prayeth to it s…lfe. Answ. Christ is directly a Mediatour to the Father the first person in Trinitie: now because the person… hauehave all one nature and will, therefore he is also Mediatour euen to himselfe as the second person, as also to the holy Ghost. Let vsus bee still armed against these wicked …ellbounds, and detest their Satanicall delusions and such damnable doctrine…, derogatorie to the honour of the Son of God.
The second point in this second reason is, that Christ is wise. This wisdome of Christ is a propertie common to him with the Father and holy Ghost, wherby he perfectly knoweth all things as they are. Concerning which, remember these eight things … first, that this wisedome of Christ is of it selfe, and hath the beginning from it selfe, and not from any other: for though he receiueth it from the Father, yet it is all one with the Fathers, and therefore it is not begotten nor proceedeth from any, but is the fountains of all wisedom in the creatures, mē or Angels. Secondly, we by our wisedom conceiue things by formes and app…rances presented to our mindes; but Christ he knoweth all things by the things themselues, and not by any representations thereof▪ he needeth no helpe from the thing it selfe to conceiue of it as we doe. Thirdly, we know and conceiue of things by sense and discourse, but Christ doth this by one simple act of …nderstanding. Fourthly, this wisedome of God is all one with God himselfe, for his wisedome is his substance. In men and Angels it is not so, but a qualitie distinct from their substances. Fifthly, this wisedome is infinite, for hereby God knoweth both himselfe and all other things past, present, or to come; things good and bad; things that are; and things which are not; yea the very motions and thoughts of the heart. Sixtly, this is alwaies a certaine and infallible knowledge; neuer coniecturall as ours is. Seuenthly, it is most perfect, both because it doth not onelyonly know some things, but there is nothing which it knoweth not, as also because nothing can be added vntounto it, nor detracted frō it: in all which it differeth from ours. Eighthly, it is a distinct wisedome, seeing God knoweth not in grosse and confusedly all things; but distinguisheth eueryevery particular thing and action, euen as they are; hee knoweth eueryevery haire of our heads and the places thereof, eueryevery lighting of a sparrow vponupon the ground. The consideration of which points sheweth the admirable greatnes of this wisedome of Christ.
The third point is, that he is only wise.] Where is not excluded the wisedome of the Father and holy Ghost, but all the wisedome of al creatures, as Ioh. 17. This is life eternall to know thee the only God; where the Sonne and holy Ghost may not bee excluded. Ob. But some will say, the creatures hauehave wisedome, and so the Sonne is not only wise. Ans. The wisedome of the creatures is but a created wisedome: God is onelyonly wise by a wisedome vncreated, theirs is but an image and shadow of this. Yea compared thereunto it is no wisedome at al, so as still God may be said to be onelyonly wise.
Vse. 1. Seeing Christ is affirmed to be God, note that his death although it was but momentarie and short in time, yet it was of endlesse merit. Quest. But how can this be that a short death of so few houres should counteruaile the eternall torment due to sinne? Ans. The person that died being God, the dignitie of the person counteruaileth the eternitie of the punishment: so as the Sonne of God suffring, although it was not for halfe a day, it was as much as if all men had died for euer; so infinite and endlesse it was (though not in time) yet in merit and efficacie. 2. Vse. Seeing Christ hath such an absolute wisedome distinctly knowing all things, wee are taught to feare & tremble before him, doing all things as in his presence; he beholdeth vsus with all our actions, there is not a word in our tongue but hee knoweth it wholy, yea he vnderstandeth our thoughts, and that a farre off. See Psal. 139.2.3. 3. Vse. Such as are in distresse, resting themselues vponupon Gods merciemercy in Christ, may herein stay and vphold themselues with this comfort, that Christ is God and able to relieue them, yea hee is the only wise God, and therefore hee knoweth all their miseries distinctly, he knoweth how farre foorth it is good for them to suffer, how to turne their suffering to the best vntounto them, as also the best and fittest time when to deliuer them seasonably out of their trouble: and therefore patiently commit thy selfe into his hand, and reli… thy selfe vponupon him as on a mercifull redeemer. 4. Vse. If Christ bee only wise, Our wisedome must be fetched from Christ who is only wise.then we must take counsell of him, and learne wisedome of him: Learne of me. If it be asked, how shal we learne of him seeing he is in heauen? I answere, hee hath left his word with vsus in the Scriptures, there we may learne his wisedom, there we may hauehave his directions. If it bee asked, what is the summe of that counsell there contained? I answere, it standeth in the hearing and doing of his Commandements, to which three things are required: first, to beleeue on him, and depend vponupon him alone for saluation. Secondly, to turne vnfainedly withall our hearts vntounto him. Thirdly, to obey him in our liues and conuersations. This is the right wisedome: for the teaching of which, Wisedome her selfe vttereth her voyce, and calleth to the children of men, Prouerbs 8. vers. 4.
The third reason is taken from the worke of our redemption, in the words Our Sauiour.] The which reason that we may rightly vnderstand, foure points are to be propounded. First, what kind of Sauiour Christ is? Ans. He must bee conceiued, first a perfect Sauiour, sauing perfectly all that are saued. Heb. 7.25. He is able to saue perfectly all that come vntounto him; yea hee perfectly saueth by himself (and not by any other creature) whosoeuer attaine to saluation, for this also is required vntounto his perfection: Rom. 3.25. Whom God hath set out to be a reconciliation through faith in his blood. Hebr. 1.3. By himselfe hee hath purged our sinnes. Where note an error in the Church of Rome▪ which teacheth that Christ did by his death merit, that we might by our owne works merit saluation: but this is false, Christ saueth not man by man, or by any creature but by himselfe, yea he should not so be a Sauiour, but an instrument, by whom we must saue our selues. Secondly, hēce wee learne to acknowledge him an alone Sauiour,Popish doctrine admitteth not that Christ should be a Sauiour, but an instrument whereby we must saue our selues. without any fellow, partner or deputie: Acts 2. There is no other name vnderunder heauen giuen to saue vsus, but the name of Christ; and if hee hauehave any partner, he is but halfe a Sauiour. Hence wee see that the Romane Religion, although in word it honour Christ, yet in deede it denieth him, in ioyning to Christs all-sufficient satisfaction, others satisfactions: and so likewise they ioyne to his sacrifice vponupon the Crosse, their sacrifices in their Masse; to his meritorious intercession, the intercession of the Virgin Mary and other Saints, and that not by way of request, but of the merit of their intercession. Thus they set vp many Sauiours in stead of this our perfect and alone Sauiour.
The second point is, from what danger doth he saue vsus? Ans. Saluation euer implieth perdition, so saluation by Christ implieth endlesse destruction, which is the thing from which he doth saue vsus. In which endlesse perditiō note first the foundation of it, that is our sins; noted in the exposition of his name, Mat. 1. He shall saue his people from their sinnes. Secondly, the degrees, which are three: first, in this life a subiection to all kindes of miseries inward and outward; in soule, bodie, goods, name, in our selues and others. Secondly, in the end of this life, death, being in it self a curse, and an entrance into hell. Thirdly, after the first, the second death, which is euerlasting destruction in hell fire for euer. Now Christ is a Sauiour to saue and free vsus both from this foundation, our sins themselues; as also from the degrees, from the bondage to Satan by sinne: secondly, from the first death so far forth as it is a curse: thirdly, from the second death and euerlasting destruction.
The third point is: How doth Christ saue men? Ans. According to that order which God hath set downe in the couenant, not of workes but of grace: wherein God promiseth to giuegive Christ with all his merits and graces to eueryevery beleeuer. Now according to the tenour of this couenant, first Christ with his merits is giuen vntounto the beleeuer, hee againe is giuen vntounto Christ: by vertue of which donation a man may say Christ is mine, his benefits are mine also, as truly and as surely as my land is my owne. Hereupon to make this mutuall donation effectuall, followeth a second thing, which is the vnion of vsus with him by the bond of the spirit, and this is a mysticall but a true vnion, whereby he that is giuen vntounto Christ is made one with him. After this commeth a third thing, which is a communication of Christ himselfe and all his benefits vntounto beleeuers. This is done two waies: first, by way of imputation, which is an accounting and accepting of his obedience and sufferings as ours, for the discharge of our sinnes, and acquiting vsus from them. Secondly, by a kinde of propagation, whereby grace is deriued from his grace, and infused into those that are set into him: For as many candles receiue light from one great Torch or light, and as many streames flow from one fountain or head spring, and as from one roote proceed many branches; euen so al his members drink of his fountaines, are enriched by his treasures of wisedome and knowledge: yea indeed & liue by no other life, than that which by his spirit hee inspireth into the faces of their soules: and hereby he sheweth himselfe to bee a roote, euen that roote of Iesse and that second Adam conueying vntounto all his branches righteousnes and life, as the first Adam (being a roote also) deriued corruption from himself to al his posteritie springing and arising from him; so is that place 1. Cor. 1.30. to be vnderstood, He is made of God to vsus wisedome, righteousnes▪ sanctification and redemption; because he is the root and fountaine of all these graces vntounto vsus, of whose fulnes wee receiue them.
The fourth point is: Of whom is Christ a Sauiour? Answ. Our Sauiour,] that is, a Sauiour of the Catholique Church: Eph. 5.23. The Sauiour of his bodie: that is, his Church. More plainly, the persons that are to be saued by him, are such as truly beleeue in him, and testifie their faith by their conuersion vntounto God, and forsaking their sins. For the euidence whereof consider two things:
First, that it is most necessarie, that the person that is to be saued should be thus qualified, if hee bee of yeeres (for with infants it is otherwise) for ma…ke the order prescribed to be obserued in the Word and Sacraments, in which God requireth in the first place repentance and faith, and then afterwards maketh promise of saluation by Christ, Luk. 24.47.Repētance for sin must goe before remission of sinne. That repentance and remission of sinnes should be preached in his name. Repentance for sinne must goe before remission of sinne: Acts 2.38. Repent and be baptized, there is the first: for remission of sinnes, there is the second. This is the rather to be obserued, because many go preposterously to worke, beginning there where God endeth: comforting themselues in their Sauiour, and in the promises of life by his meanes, but let goe faith and repentance, at least deferre them. This is the cause of much wickednes, and a false comfort, not fetched from that order which is appointed by God.
Secondly, those who bring the beginnings of faith and repentance (if so be the beginning be true) constant and still increasing,True grace though neuer so weak i… …ccepted. to these Christ becommeth a Sauiour: Matth. 9. Christ came not to call the righteous, but sinners to repentance: that is, those who acknowledge themselues to bee sinners, confessing and forsaking their sinnes, and not such as presume of their owne righteousnes: Matth. 25. I am sent to the lost sheepe of the house of Israel: euen those who in their owne iudgement are lost, who are in the mouth of the lion, and in all mans iudgement lost. Isai. 45.1. The well of water of life is promised to all those that thirst: that is, such as want water and long after the welsprings of it, and wish after nothing so much: Isai. 42.3. A bruised reede he will not breake, the smoking flaxe he will not quench; euen small beginnings of grace be they neuer so weake nor feeble, so they be true, he despiseth not. Thus are the persons to bee qualified vntounto whom Christ will become a Sauiour. Now because all men are not thus disposed, it followeth that redemption, and the worke of saluation is not vniuersall.
Vse. First, the multitude of our people are iustly blamed as enemies of Christ: for if they bee asked how they look to be saued; they answere, by their good seruing of God, and their iust and honest dealing among men. Now this their seruing of God is but to repeate ouer the Tenne Commandements, the Creed, and the Lords Prayer: and their good dealing is but to deceiue no man, or not to offer them open iniurie, and here they stay themselues; not all this while euer looking after Christ, as men not standing in neede of him, or of his righteousnesse, but set vp themselues for their owne Sauiours, and know not any other way to life then their owne which carrieth them from Christ. Secondly, wee are taught to conceiue of Christ as of our Sauiour; which wee shall doe if wee bee touched with the sense of our sinne, and danger by it, and with the neede wee hauehave of his most precious blood, which will cause vsus to prise it aboue the most precious things, which the world can conteine. When our hartes are thus affected, then wee conceiue of him as we ought. Thirdly, wee must carrie our selues as persons saued alreadie by Christ; for he is a Sauiour vntounto vsus euen in this life, and our saluation is begun and is in part here. This we doe when wee ioyne with the profession of faith a true conuersion vntounto God. Reasons hereof: First, because regeneration although it bee no cause, yet it is a part of our saluation: for by it a man is freed from the corruption of his sinne in part, which whosoeuer looketh for remission of sinnes must atteine vntounto. Secondly, whomsoeuer Christ saueth from hell, he first saueth them from their sinnes: he redeemeth men not only from deserued condemnation, but also their vaine conuersation. If thē thou wouldest know whether Christ hath saued thee from hell or no; looke into thy selfe, and trie whether his death hath wrought the death of sinne in thee or no:He that is not by Christs death turned from sin, is not by it saued from hell. for if thou art not turned from sin, thou art not saued from hell. Thirdly, to whomsoeuer Christ is a Sauiour by merit, to him he is a Sauiour by efficacie also, for he is a Sauiour both these waies: by the former he procureth pardon of sin; by the latter hee turneth the heart of the sinner from sin vntounto God: this if it bee wanting, there can be no true assurance of the other. Lastly, the saluation of a sinner standeth not in the fruition of riches, honours, wealth, or deliuerance from the miseries of this life, but properly in righteousnes, and life eternall, the recompēce of the same; which fruite whosoeuer would reape, he must sow the seedes thereof in righteousnesse, and cease from hencefoorth to be the seruant of sinne.
The third generall point in this conclusion is, the praise of Christ it selfe in the last verse: Be glory, and Maiestie, and dominion, and power, both now and for euer, Amen. Which words cōtaine the forme of the praise of God and Christ; where foure things are to be considered: first, what bee the things that are here ascribed to Christ? and they be foure: first, Glorie: by which wee are to vnderstand an infinit and incomprehensible excellēcie, wherby Christ excelleth all things that euer were, are, or euer shall be. Now as there be in God two things distinct: first, essence, which is the Godhead it selfe simply considered. Secondly, person, as Father, Sonne, holy Ghost: so accordingly the glorie of God is two-fold: first, the glorie of essence: secondly, the glorie of person. The glorie of essence is the Godhead it selfe, or God himselfe, who is glorie it selfe, or the excellencie of the diuine attributes is the glorie of God: Rom. 1.19. That which may be knowne of God is his wisedome, glorie, power, iustice, and merciemercy. And vers. 23. They turned the glorie of the incorruptible God &c. Whatsoeuer therefore that may be knowne of God is a part of his glorie: Exodus 33.19. Moses desireth the Lord that he would let him see his glorie; the Lord answered him, Thou canst not see my face and liue. Where to see the face of God and his glorie is all one, and so of all diuine attributes.
The glorie of the persons is distinct from the other, as the persons themselues are by their personall proprieties, as the Fathers glorie is to beget the Sonne, the Sonnes glory is to be begotten of the Father, the holy Ghosts is to proceed from them both. Thus Heb. 1.3. Christ is called the brightnes of the glorie, and the ingrauen forme of his Fathers person. Ioh. 1.14. We saw the glorie thereof as the glorie of the onelyonly begotten Sonne of the Father. Both these are here to bee vnderstood; both which are incomprehensible, and therefore our care must be to walke by faith, whereby wee may attaine vntounto it, rather than more curiously to seeke to comprehend the knowledge of it.
The second thing attributed to Christ is Maiestie. Whereby we are to vnderstand that highnes & greatnes of God and Christ, whereby he is in himselfe, in his workes, and eueryevery way wonderfull, Luk. 9.43. Whē Christ had wrought a famous miracle of casting out a Diuell, it is said they were all amazed at the mightie power of God.
The third thing is dominion; which word properly signifieth power and authoritie, and by consequent dominion, as the second word translated power signifieth properly dominion: but it commeth all to one. By dominion is meant an absolute power and soueraigntie in gouerning and commaunding all creatures.
The fourth thing is power; which signifieth that absolute might of God, whereby hee doth whatsoeuer he will. Here by the way wee must obserue that of these foure, Glorie is the chiefest, the other three are but as parts of his glorie, and are added to make a description of his glorie. For the glorie of God is herein manifest in that he is full of Maiestie, dominion, and power.
The second thing to be obserued is, that these foure are giuen to Christ alone; for the word only must be referred to the whole sentence, the Father and holie Ghost not being excluded thereby, but all false and Idoll Gods.
The third thing is the time of praise: Now and for euer: for there is no time wherein it is not to be expressed.
The fourth thing is the Affection, which is euer to be vsed in the praising of Christ in the word Amen, that is, verely, or so be it: signifying that the affection of the heart must euer be ioyned with this religious action of the praise of God.
Vse. First, wee learne hence, that wee are bound to giuegive praise and glorie to God and Christ: Psal. 65.1. O God praise waiteth for thee in Sion, it is one of his rights, properly due vntounto him. 1. Cor. 5. Whether wee eate or drinke, or whatsoeuer we doe, it must all be done to his glorie. Secondly, looke what is Gods principall end in all his actions, that ought to bee ours in our actions. But his principall end of all his actions is his owne glory… Prou. 16.4. The Lord made all things for himselfe▪ that is, for his glories sake; which end wee also must aime at in all our actions. Thirdly, the end of al Gods blessings is to mooue vsus to set out the vertues of God, 1. Pet. 2.9. which is then done of vsus, when with our mouth wee confesse, and in our liues we expresse his merciemercy, wisedome, power, and such other his properties. Fourthly, that wee may not thinke that this is an arbitrarie dutie left to our owne libertie, or put in our owne power whether we will performe it or not▪ wee must know that it sitteth neere, or ought to sit neere vsus, and is a case of necessitie to preferre the glorie of God before our liues, yea before the saluation of our soules. In the Lords Prayer we are taught first to pray for the glorie of God simply without any respect to ourselues, and afterwards come to the petitions concerning our selues and others. Ob. But here it will be said, God is the fulnes & perfection of all glorie, how can we then adde any glorie vntounto him? Ans. The glory of God is taken two waies: first, for that infinite glorie which is in himselfe, or rather which is himselfe, to the perfection of which nothing can bee added, neither can any thing bee detracted from it to make it lesse perfect. Secondly, for that glorie of his which is in, and from vsus, the which is nothing else but the acknowledging, confessing and praising of this his glory, in which sense we may bee said to giuegive him glorie, or not to giuegive it. Ob. But it may be alleaged that God being the perfection of glorie in himselfe, he needeth not glory or praise from vsus; and therefore the dutie is not so absolute necessarie. Ans. Our praise of God is not needfull in regard of God: Psal. 16.2. O Lord my goodnes extendeth not vntounto thee, but it is needfull in regard of our selues being creatures, and in this respect bound to honor and glorifie our Creator. Secondly, because (although it is not his happines) yet it is our chiefe good and happines to praise him. Thus are we to take knowledge of our maine dutie, and on the contrarie of our maine sinne who herein hauehave so often failed, dishonouring the Lord by our wicked thoughts, speeches and actions, and that continually, and so hauehave robbed him of his glorie, for whose glorie alone we were created.
2. Vse. In this forme of praise obserue the foundation of all diuine and religious worship, all which may be referred vntounto foure heads: first, adoration, the ground whereof is Gods Maiestie and glorie; for it followeth well if God be full of Maiestie and glorie, then wee must adore him, wee must submit our selues before him, wee must subiect our consciences to his lawes, wee must beleeue all his promises, and tremble at al his threatnings. Secondly, faith: The ground of which is Gods dominion and power; for if he be the soueraigne Lord of life and death, if hee hauehave such absolute power to saue and destroy, then must wee place all our faith in him for our saluation. Thirdly, prayer: and fourthly thanksgiuing, both which hath their grounds and foundation in his power, dominion, and glorie; so in the Lords Prayer after the petitions, is added as the ground of prayer the reason of all the requests, for thine is kingdome, power and glorie.
3. Vse. Hence wee must learne to adore and reuerēce the iudgements and workes of God, howsoeuer they seeme vntounto vsus, and may bee harsh in our shallow reason; for he is glorie it selfe, Maiestie it selfe, power it selfe, and he worketh that for his owne glorie which we cannot comprehend. If God therefore louelove Iacob, and hate Esau, for nothing seene in themselues, but because he will so doe, which might seeme to the eye of flesh a thing vniust and partiall, let vsus stop our mouthes at this most righteous iudgement of God; for he is all power and dominion, hauing soueraigntie and absolute Lordship ouer al his creatures, to make some vessels of honour, and some of dishonour; some of merciemercy, and some of wrath, all men being as the clay in the hand of the Potter: & therefore the Apostle Rom. 9. so soone as hee had propounded this famous and memoriall example, to shut the mouthes of men, which otherwise would hauehave been opened against this iust and incomprehensible proceeding of God, he brought them presently to the consideration of the power and soueraigntie of God, vers. 17.19. We our selues think it no iniustice to kill the creatures, because God hath giuen vsus a Lordship and dominion ouer them; and shall we denie it to bee iust in God to destroy likewise his creature, ouer which hee hath infinitely more soueraigntie than man hath ouer them?
4. Vse. We are to be afraide to sinne against God; we must resigne our will vntounto his whatsoeuer it is, and simplie subiect our selues vntounto the obedience of the same, fearing in the least thing to offend him; and all this because of his Maiestie, power, and dominion ouer vsus; for this is the liuing holy and acceptable sacrifice which he requireth of vsus, Rom. 1.12. euen our reasonable seruing of him.
Further, whereas all these are to bee giuen to God alone, note first, that the wicked Astrologer with his Arte is here condemned, seeing all glorie is properly belonging vntounto God: but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come, in that by erecting of a figure and the aspect of the starres, he takes vponupon him to foretel things meerely casuall and contingent, as of life and death, woe, or wealth, peace or warre; wherein he entreth vponupon Gods possessions. Isai. 41.23. Besides that the starres neither by creation, nor by any ordinance of God, can bee any meanes to foretell things to come. Secondly, detestible is the Romish doctrine, which giueth the glorie and power of God to Saints, as of hearing the prayers of all men in all places, and knowing the hearts. Secondly, it giueth to the Pope power to make lawes and to binde the conscience. Thirdly, it ascribeth to the Pope & hi… Shauelings power to forgiue sins properly; all which bee incommunicable properties of the Godhead.
Now for the time for euer.] Learne that it is the duty of eueryevery child of God to dedicate himselfe vntounto the praise of God, and that continually, Psal. 119.117. For this shall be the eternall c… ling and condition of those who shall possesse the kingdome of glorie, and … must be begun euen in this life.
Lastly, from the affection in the word Amen.] Note that whatsoeuer wee are to performe in the seruice of God, … must bee not of fashion; but with the earnest affection of our hearts▪ Psalme 103.1. My soule praise the Lord, and all that is within me praise his holy name. It is said of Iosias that hee turned to God with all his soule, and all his heart, according to all the law of Moses; so wee in like manner in our conuersion to God, in our prayers, praise…, or whatsoeuer holy worship and seruice we tender vntounto him, must beware lest in drawing neere him with our lips, wee withd…w our hearts from him: which wee shall the better performe, if we carry in mind his owne commandement, My sonne giuegive me thy heart.
FINIS. Laus Christo nesci… finis.