The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 9
CHAP. IX.
Of the third adiunct of our ſacrifice, well-pleaſing: and of the time when we muſt thus ſacrifice our ſelues: as alſo ſhewing that no free-will can be gathered by this or any other the like exhortation.
THe third adiunct of this our ſacrifice is acceptable, amplified by the ſubiect to whom it is acceptable, viz. to God. As here holy and acceptable are ioyned together; ſo the Apoſtle exhorting that prayers, &c. ſhould be 1 Tim. 2. 3. &. 5. 4.made for all men, eſpecially for Kings, as alſo exhorting to honour widowes indeed, &c. enforceth both exhortations by the very like argument, ſaying; This is good and acceptable in the ſight of God. In both which places the words in the originall are altered: for holy, the Apoſtle ſaying good; and for foreign, ſaying foreign; but the ſence and meaning is all one. Now the word here vſed being a compound of two words, one ſignifying well, the other pleaſing; the word ſignifieth well pleaſing. This third adiunct well pleaſing, is an effect of the two former. For whatſoeuer ſacrifice is liuing and holy, the ſame is alſo well pleaſing. The ſacrifices indeed of the Law being themſelues dead, were yet holy and well pleaſing to God, not of themſelues, but as they had reſpect and relation to Chriſt, of whom they were types. And we being both liuing and holy, are wellpleaſing, becauſe our ſaid life & holines are from God, & do make vsus to reſemble God, as alſo from and in ChriſtMat. 3. 17. Ieſus, in whom God reſteth, and is well pleaſed, not only with his owne perſon, but alſo with all that are in him, and his members, hauing communion with him.
This word is vſed againe in the next verſe, to perſwade theſe Romanes to be transformed, by the renewing of their Rom. 14. 18.mind, that ſo they might approue the acceptable or well pleaſing will of God. It is alſo vſed in matters of indifferencie: He that in theſe things ſerueth Chriſt, is acceptable to God (or well pleaſing to God) and approued of men. Where it is worthy obſeruation, that to forbeare things indifferent, for the weakneſſe of other, is to ſerue Chriſt, and to pleaſe God. What the contrary is, I leaue to the iudgment of the wiſe.2. Cor 5. 9. Epheſ. 5. 10. Philip. 4. 18. Col. 3. 20. Tit. 2. 9. Heb. 13. 21. It is alſo elſewhere vſed; but it were more labour then profit to ſet downe the words of eueryevery place.
This adiunct well pleaſing, muſt not be taken alone, but with the amplification thereof from the ſubiect to whom it is well pleaſing, viz. to God himſelfe. To be well pleaſing to other, may be a diſcómendation as well as a commendation. It muſt therefore neceſſarily be ioyned with the former. And thus to be well pleaſing to God, is moreGal. 1. 10. then to be well pleaſing to all men in the world. And therefore ſometime to be pleaſing to men, is oppoſed to the ſeruing of Chriſt: and we are forbidden to be ſeruants 1. Cor 7. 23.to men. It is notwithſtanding lawfull, and more then lawfull to be pleaſing to men in the Lord, as children to their Rom. 13. 1. 1. Pet. 2. 13.parents, and ſeruants to their maſters, eſpecially ſubiects to their Princes, as whom the Lord hath ſet ouer both parents and maſters; yet ſo, that we ſtill remember them to be Gods ſubiects, and God to be their Soueraigne, as well as they Soueraignes of other: and that therefore we ioyne theſe two together, Feare God, honour the King: and ſo1. Pet. 2. 17. Mat. 21. 21. render to Caeſar the things that are Caeſars, that we forget to giuegive vntounto God the things that are Gods. If both cannotAct. 4. 19. be performed, it is better to obey God then men. If we pleaſe God, it is no matter though we diſpleaſe men, ſo it be not in pride: and that alwayes we be ready to ſubmit our ſelues to ſuffer, where we cannot ſubmit our ſelues to do.
To ſpeake yet a little more of this third adiunct withReaſons of the former adiunct. the ſubiect thereof; ſo wel pleaſing to God is this liuing & holy ſacrifice, that whoſoeuer toucheth any of them (to do them any hurt) toucheth the apple of Gods owne eye.Zach. 2. 8.
Excellently alſo doth the Lord ſet forth how well they pleaſe him, by comparing his louelove towards them to the louelove of a woman towards her yong child, ſhewing, thatIſay. 49. 15. &c. though a woman ſhould forget ſuch a child, yea ſuch a ſonne, as not to hauehave compaſſion on him, (as ſome ſuch2. Kin. 6. 29. mothers there hauehave bin, and too many are by whoredom bringing forth children, as often as they may hauehave mates to partake with them in ſuch wickednes, and neuer performing any dutie to ſuch children) ſhewing (I ſay) that though a woman ſhould ſo forget ſuch a ſonne, as to hauehave no compaſſion on him, yet he will not forget his, (viz. that hauehave this marke holineſſe in their hearts and foreheads)Iſay. 49. 16. becauſe he hath grauen them vponupon the palme of his hands, &c.
Is it not likewiſe a great teſtimonie of their well pleaſing to God, that God commandeth them to aske what Mat. 7. 7.they will of him, not only for themſelues, but alſo for other,Iam. 5. 16. aſſuring them they ſhall hauehave it? What can a man hauehave more of a Prince, then to aske and hauehave for himſelfe and for his friend, as Eſter had of Ahaſhuerus? yea, euen againſtEſter. 5. 3. him that before was of all other the greateſt fauourite of Ahaſhuerus. Yea, God acknowledgeth himſelfe ſo ouercome by the prayers of his Saints, that is, of ſuch as are holy and well pleaſing vntounto him, that when they pray, he intreateth them (as it were) to hold their peace, and to let Exod. 32. 10.him alone: thereby not obſcurely inſinuating, that though he be Almightie, yet he is in ſome ſort ouercome by the prayers of his children, and cannot do that that they for whom they pray had deſerued. Yea, ſo well pleaſing are the Lords holies vntounto him, that ſometimes he granteth their requeſts for the moſt wicked that hauehave bin or are: as ofExod. 8. 8. 31. & 9. 33. Moſes and Aaron for Pharaoh: of the man of God that came from Iuda to Bethel to threaten the ruine of the Altar there, praying for the healing of wicked Ieroboams 1. Kin. 13. 6.hand. It were infinite to tell what mightie things hauehave bin done by the prayers of ſome of the Lords holies for themſelues and for other good and bad: how the Sunne ſtoodIoſua. 10. 12. 2. Kin. 1. 20. &c. Iſay. 38. 1. &c. 1 Kin. 17. 17. &. 2. Kin. 4. 20. &c. Act 12. 7. chapt. 16. 25. in the firmament: how Hezekiah ſicke vntounto death, and by the Lord told that he ſhould die, yet by his prayer recouered health: how the dead hauehave bin reſtored to life: how priſons hauehave bin opened, and priſonerrs extraordinarily ſet at libertie: yea how the foundation of the priſons hath bin ſhaken, all doores opened, & the priſoners bands looſed. Of theſe and other the like, it were infinite to make relation.
So well pleaſing alſo are the Lords holies vntounto him, that not onelyonly for one of them whole families of the wicked hauehave bin the more bleſſed, as Potiphars houſe for Ioſeph; Gen. 39. 3.but that alſo for ſome few of them, many millions hauehave fared the better whiles they hauehave bin with him. The whole world was not drowned whiles Noah was among them, and till the Lord had put him and his ſmall companie intoGen. 7. 10. the Arke. No fire and brimſtone came vponupon Sodome andGen. 19. 23. Gomorrha, till the Lord had violently (as it were) taken Lot and his wife, and two daughters, out of Sodome.
The like may be ſaid of many iudgements of God inflicted vponupon many wicked ones, for their indignities againſt ſome of theſe the Lords holies, well pleaſing the Lord. The Lord ſent fire from heauen to deuoure the two2. Kin. 1. 10. Captaines and their fifties, whom Ahaziah ſent to fetch Eliah, for their rude and rough cariage to the Prophet. So dangerous it is for men to be employed by Kings in wicked buſineſſes. Did not the Lord ſend two ſhe Beares out2. Kin. 2. 24. of the wood, that tare in ſunder 42 ſilly and wanton boys for mocking Eliſha? What a ſlaughter and hauocke alſo did one Angell of the Lord make in the camp of the Aſſyrians, for the bragging and reprochfull ſpeeches of Sanaherib Iſay. 37. 36. &c.againſt the Lords virgin the daughter of Zion, &c? Yea, how was the ſaid Sanaherib ſlaine by two of his own ſonnes, when he thought himſelfe moſt ſafe, worſhipping Niſroch his god? How alſo did the Angell of the Lord ſmite and conſume with a foule and fearfull death Herod Act. 12. 23.that had killed with the ſword Iames the brother of Iohn, and had alſo clapt vp Peter into priſon? I might here alſo remember the great iudgements of God againſt the Egyptians in Egypt, and the vtter ouerthrow of their King and themſelues, deſperately purſuing the Iſraelites in the red ſea, and that for all their hard dealing with the Iſraelites the Lords holies, whiles they had them in their power. So alſo the great and manifold iudgements of God againſt Iuda and Ieruſalem for their abuſing of the Prophets, and2. Chron. 36. 15 16. contempt of that word whereby the Lord endeuouted (as it were) to hauehave made them alſo well pleaſing vntounto him. But what need I remember ſuch ancient matters? Later times do affoord vsus many examples of Gods heauy hand againſt many perſecuting Papiſts in other countries and in our owne of the Lords holy profeſſors of the Goſpell, and ſuch as deſired well to pleaſe him. The yeare alſo 88. and the powder treaſon do plentifully ſhew the truth of the premiſes. For what moued the Lord to ſhew vsus ſuch grace? his owne goodneſſe: but yet for his holies ſake amongſt vsus labouring well to pleaſe him. And is it not hereby moſt apparent, how well pleaſing ſuch are vntounto him?
With the former iudgements of God againſt the wicked maligning the godly, muſt alwayes be remembred his great fauours to them that are his holies. For in Gods iudgements againſt the wicked, there is ſuch merciemercy towards his holy ones, as whereby he doth abundantly teſtifie how well pleaſed he is with his ſaid holy ones.
Moreouer, what meaneth that that is ſaid by Balaam the ſorcerer, yet by the ſpeciall inſtinct of the holy Ghoſt, He hath not beheld iniquitie in Iacob, neither hath he ſeene Numb. 23. 21.peruerſeneſſe in Iſrael? Doubtleſſe the meaning is not, as ſome (not well aduiſed, nor iudicious in the Scripture) hauehave thought and taught, that the Lord ſeeth no euill, neither can ſee in his children. For (as before hath bin ſhewed) there is no man in this life that ſinneth not. Is the Lord blind, who ſeeth all things, that he ſhould not ſee that? And is not that, I know thy works, as well to be vnderſtoodReu. …. 1. &c. of euill▪ as well as of good works? And doth not the Lord reproue the beſt Churches as well for their euils, as commend them for their goodneſſe? Do not the children of God ſee the faults one of another, as well as their vertues? Do men ſee more then God? Doth not the Lord ſometime chaſtiſe his children for their ſinnes, as Dauid for his adul…erie and numbering the people; and Hezekiah for entertaining ſo honorably the Ambaſſadours of Merodach Baladan, &c. What? doth the Lord herein as the blind man ſhooteth at the crow? The meaning therefore of the former place in Numbers▪ is onelyonly this, that they that are the Lords holies, are in ſo great grace and fauour with him, and ſo well pleaſing vntounto him, that though they hauehave their faults, yet he taketh no notice of them, but as a moſt indulgent father paſſeth by them as if he ſaw them not at all. How pregnant an euidence therefore is this of their well pleaſing God, that giuegive themſelues a liuing and holy ſacrifice vntounto God?
Now although I hauehave hitherto ſpoken of this adiunct well pleaſing, as amplified by the ſubiect to whom the ſame is well pleaſing viz to God; yet there is no abſurditie to referre the ſame to ye whole exhortation, & to eueryevery branch thereof. For we muſt ſacrifice our ſelues onelyonly to God, becauſe to him onelyonly all ſacrifices are due. We muſt liue onelyonly to him, touching both our natural, and alſo our ſpituall life; becauſe of him onelyonly we hauehave receiued both, and do wholy hold both the one and the other. And touching our naturall life, all our actions thereof, euen our eating1. Cor. 10. 31. and drinking, our walking and talking, our ſleeping, &c. and whatſoeuer we doe, all muſt be done to the glorie of God: yea, our not eating, and our not drinking, …hat is, our faſting muſt be to bring our bodies into the better ſubiection1. Cor. 9. 27. vntounto him. The ſame muſt be ſaid of all the actions of our ſpirituall life, of our hearing, reading, meditation▪ preaching, or talking of the word, of our receiuingCol. 3. 17. or deliuering the Sacraments, of our praying, ſinging, admoniſhing or inſtructing one another, &c. all muſt be done vntounto God. Our holineſſe therefore, both inward and outward, in all places, at all times, as well ſecretly as openly, muſt be onelyonly to God, as it is wholy from God. Thus the whole ſacrifice of our ſelues ſhall be pleaſing & well pleaſing to God.
We are here further to conſider that theſe words well pleaſing to God, are not added as a ſeuerall adiunct of our ſacrifice, but alſo as a reaſon to moue vsus to preſent our ſelues a liuing and an holy ſacrifice vntounto him. For we ought to do any thing whereby well to pleaſe him. Children oughtCol. 3. 20. to do any thing whereby to pleaſe their parents: ſo ought ſeruants to pleaſe their maſters. So eſpecially all good ſubiects to pleaſe their Princes in all things that poſſibly they2. Sam 23 16. 17▪ may, euen to the danger of life it ſelfe, as thoſe three Worthi…s of Dauid did, that aduentured their liues to fetch water for Dauid from the well of Bethlehem. And this ſubiects ought to do, becauſe Princes are called Gods, andPſal. 82. 1. 6. are by God himſelfe ſet vponupon his throne, and are made Kings for the Lord their God, not to do whatſoeuer they2▪ Chron 9. 8. liſt, but to execute iudgement and iuſtice: yea, not onelyonly in the former reſpects, neither becauſe the wrath of a King Pro. 19 12.is as the roaring of a Lion, but alſo becauſe his fauour is as the raine vponupon the graſſe. And who indeed either of feare of Princes wrath, or of deſire to be in grace with them, do not labour by all mea…es to pleaſe them? eſpecially to recouer their fauour, hauing before done ſome thing whereby they hauehave prouoked their indignation againſt them? Much more therefore ought we by this reaſon to be encouraged to preſent our ſelues a ſacrifice liuing and holy to God, becauſe ſuch a ſacrifice is well pleaſing vntounto him. Yea, the more carefull ought we to be of ſo doing, in conſideration both of our former, and alſo of our daily ſinnes, whereby we iuſtly deſerue his euerlaſting diſpleaſure. But hauing thus largely hitherto ſpoken of theſe words well pleaſing to God, both as another ſeueral adiunct of our former ſacrifice, and alſo as a reaſon to moue vsus the more willingly to preſent the ſame liuing and holy to God; what is the vſe of all that hath bin ſaid hereof? That all ſpoken of preſenting our ſelues a ſacrifice in bodie andThe vſe of the former doctrine ſoule, actiue and paſſiue vntounto God, muſt be referred to this end, that therein we may be well pleaſing to God. It is no matter for pleaſing of men, except by pleaſing of them we do alſo pleaſe God. If by doing of that wherein we pleaſe God, we diſpleaſe men, yea all the men in the world (if that were poſſible) that alſo is no matter. For if God be Rom. 8. 31. Ioh. 10. 29.with vsus, what skilleth it who is againſt vsus? Is not God ſtronger then all?
By the coniunction of this with the former, we are taught theſe two points: firſt, that onelyonly they that are holy do well pleaſe God: ſecondly, that all that are holy are well pleaſing, acceptable and gracious vntounto God. OnelyOnly they that are holy, and all they that are holy are in Chriſt Ieſus, in whom God is well pleaſed. OnelyOnly they that are holy, and all that are holy hauehave faith, whereby the heart is purged, Act. 15. 9. Heb. 11. 6.and without which no man can pleaſe God.
When we know our ſelues to be in grace with God, and to pleaſe him, then may we aſſure our ſelues that whatſoeuer we performe vntounto God, or ſuffer for God, is well pleaſing to God. As the ſacrifice of the wicked is abominable to God; ſo the ſacrifice of eueryevery one that is liuing and holy, is well pleaſing to God.
Foraſmuch alſo as before we hauehave heard, how many wayes it appeareth that the Lords holies or Saints are well pleaſing vntounto him, by their manifold priuiledges and prerogatiues whereby the Lord teſtifieth the ſame; how ſhould this prouoke and quicken 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 hauehave ſuch by themſelues or by other to be entertained by them: yea, the more bountifully ſuch perſons reward ſuch as are ſent with preſents vntounto them, the more forward is eueryevery one to be employed with ſuch gifts vntounto them. When therefore we heare how well pleaſed God is with ſuch as preſent themſelues ſuch a ſacrifice vntounto him, is it not a wonder that any ſhould be backward in doing hereof?
If God alſo be ſo well pleaſed with vsus, in whom notwithſtanding there remaneth ſo much corruption, and with whom in many reſpects he may be diſpleaſed; how ſhould this prouoke our louelove vntounto 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 vntounto 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 hauehave 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? EueryEvery man ought to thinke of that of Hamans wiſe men▪ and of Zer…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 giuegive 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 eueryevery 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 vsus the more admire the goodneſſe of God towards our ſelues, in making vsus ſuch as we are, in entertaining vsus into his ſeruice, and being well pleaſed with vsus. For we and our children are by nature the ſame. That a Prince entert…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 giuegive 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 d…lay. Mora trahit periculum. Delay is dangerous. Now therefore (ſaith Salomon) hearken vntounto me, ô ye children. EuenPro. 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 vntountoPſal. 957. 8. Heb. 3. 7. 13. a…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 hauehave 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 onelyonly whiles thou art yong, but in the very prime and beginning of thy youth? Muſt we not all walke while we hauehave the light, leſt darkneſſe come Ioh. 12. 35.vponupon vsus? If darkneſſe come vponupon vsus, 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 vsus 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 vsus, 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 vntounto 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 vsus. Thoſe mercies of God prefixed to this exhortation, muſt firſt in par… be conferred vponupon vsus, before we can ſo ſacrifice our ſelues as here we are exhorted. Forget not Nabal. Are there not1. 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, curſing, banning, as the poore children before2. Kin. 2. 24. ſhewed to be deuoured by Beares euen in their mocking of Eliſha? Yea, how many die worſe then they liued; and do die raging and rauing, and ſtarke mad?
And why ſhould any make queſtion of the time when ſo to preſent himſelfe vntounto God? Beſides the premiſes, do not many die ſuddenly of apoplexies, dead palſies, and otherwiſe, they know not whereof? Are not many ſlaine, either wilfully or vnawares? Are not ſome ſo diſtempered in their braines, euen in a moment, that they hauehave no power to diſpoſe of their outward ſtate according to their former purpoſe? I hauehave heard of ſome great perſons, that hauing no heires of their owne bodie, hauehave in their health oftē proteſted that their next heires otherwiſe ſhould neuer hauehave foote of their land, or penyworth of their other goods: who notwithſtanding being at laſt viſited with ſickneſſe, and very long ſickneſſe, and during their ſaid ſickneſſe often perſwaded to make a Will, could neuer be drawne thereunto; but not dreaming of death, hauehave in the end left all that they had, both lands and goods, worth many thouſands, to them againſt whom before they had moſt proteſted. Alas alſo, how many are there, that hauing before neglected the ſacrificing of themſelues vntounto God, at their end cānot endure any motion thereunto? yea, that hauehave nothing but worldly matters in their minds and in their mouthes.
Oh therefore let all men ſacrifice themſelues to God betimes. Let yong men remember the commendations of Timothy for hauing learned the holy Scriptures from his 2. Tim. 3. 15.childhood. Let Princes▪ and Noblemen remember the example of Ioſiah in former time, who in the eight yeare of2. Kin. 22. 1. 2. Chron. 34. 1. 2. 3. his reigne (being then but ſixteene yeares old) began to ſeeke after the God of Dauid his father: and in theſe laſt times of our moſt noble and renowned King Edward the ſixt, who being but nine yeares old when hee beganne to reigne, and dying in the ſixteenth yeare of his age, made ſo gracious and admirable a reformation of religion in the chiefe ſubſtance thereof, as for the which till this day we hauehave all cauſe to bleſſe God. Let theſe examples prouoke all, both great and ſmall, to conſecrate themſelues betimes to God, who hath moſt right vntounto them. We may deferre the time too long, we can neuer begin too ſoone. The ſooner we thus doe ſacrifice our ſelues to God, to liue an holy and well pleaſing a life vntounto him, the greater ſhall our comfort be in our age, the more peace in our end. But beginning, let vsus remember that ſtedfaſtneſſe, conſtancie and perſeuerance vntounto the end before ſpoken of. Let vsus beware we iuſtifie not the old diuelliſh prouerbe, A yong Saint and an old Diuel. But of the danger hereof, enough hath bin ſaid in the adiunct liuing.
The greater that any is, the ſooner let them begin thus to ſacrifice himſelfe to God the greateſt of all, and from whom he hath had all his greatneſſe. Let ſuch a one I ſay begin the ſooner, that by his beginning he may prouoke other to do the like. Let him alſo the more take heed of falling. The higher the place is from which any falleth; the greater and heauier the perſon is that falleth, the more dangerous is the fall of ſuch an one.
One knot yet remaineth to be vntyed, concerning free-will, gathered by the Papiſts from all the former exhortation. They gather the like from other the like exhortations, to purge our ſelues▪ from all filthineſſe of the fleſh and No free will to be gethered from this or any other exhortation.of the ſpirit, to repent of our ſinnes, &c. For, ſay they, if man hauehave not free will and power to do theſe things, why are they exhorted vntounto them? To this I anſwer, that there are two ſorts of men, one meerly naturall, another regenerated, yea perfectly here regenerated; as the weakeſt new borne children are as perfectly bone as the ſtrongeſt, yea as the ſtouteſt and luſtieſt men. For being once out of the wombe, they are fully borne: they hauehave all the parts and memb…rs of the bodie that euer they ſhall hauehave. The like is to be ſaid of all the powers and faculties of the ſoule, though ſo oppreſt by the infirmitie of the bodie, that they cannot ſhew themſelues, as afterward in better ſtrength of the bodie they do. As it is in the naturall birth of man, ſo alſo is it in his ſupernaturall and ſpirituall birth. They that are regenerated, are fully regenerated. As the naturall childe notwithſtanding once borne, groweth in ſtature, naturall knowledge, ſtrength, &c. ſo doth the new borne ſpiritually, grow in heauenly knowledge, ſauing grace & godlineſſe, yet according to the meaſure of grace. And therefore as ſome touching their naturall growth remaineEpheſ. 4. 7. ſtill dwarfes and weaklings, though brought vp and fed in the ſame maner, and are outgrowne by them that are their yongers by many yeares: ſo is it in our regeneration; ſome are outgrowne in all grace and knowledge of our Lord Ieſus Chriſt, by other, long after them new borne. Regeneration is our new birth: Sanctification is our Chriſtian ſtature. The former (as I ſaid) is perfect: the other imperfect, dayly increaſing, or to be increaſed. Now touching meere naturall men, not conuerted, not new borne, they are not half dead, as he that fell into the handsLuk. 10. 30. Epheſ. 2. 1. chap. 4. 18. of theeues betwixt Ieruſalem and Iericho, but they are altogether dead in trespaſſes and ſinnes, &c. and vtterly alienated from the life of God. Otherwiſe, who can make good the word of God to Adam, In the day wherein thou …ateſt of Gen. 2. 17.the tree (before forbidden) thou ſhalt ſurely die?
Touching this and diuers other the like exhortations; they are not made to them that were meere naturall men; but to them that were new borne, and in part alſo ſanctified, as whom he exhorteth as brethren by the mercies of God to preſent themſelues a ſacrifice, &c. And yet neither of both thoſe two ſorts hauehave free will or power to do that that the Apoſtle here exhorteth vntounto. The former hau… no more power then ſtarke dead men hauehave to walk, eate, drinke, &c. Neither hauehave the ſecond, but by a new ſupply of grace. For he that hath begun a good worke, muſt and will Phil. 1. 6. Phil▪ 2. 15. 1. The…. 5 23.performe and finiſh it. And, it is God that worketh in vsus the will and the worke, of his good pleaſure▪ And the God of peace ſanctifieth vsus throughout. The increaſe of knowledge, iudgment, faith and louelove, and of all goodneſſe, is as well the worke of God, as the beginning of grace. Zanchius ſaith well, Liberum eſt quod eſt liberum à malo, non quod ad malum: Zanch de op…ri…us Dei l…b. 30. cap. 12 pag. 169▪ A…quarto.That is free, that is free from euill, not that is free vntounto euil. Adam had poſſe non peccare, he had not non poſſe peccare, he had power not to ſin; he had not ſuch power as not to be able to ſinne, that is, he had no ſuch power as that he could not hauehave ſinned. If he had had ſuch power, as that he could not hauehave ſinned, then he ſhould not hauehave fallen at all. That he ſinned, was not of any power to ſinne in himſelfe, but rather by the power of Satan, who by iniection of his fiery darts, ſo weakned the power wherein God had created him, that he fell. Neither at this day doth any man commit murder or any other the like ſin, of any power that he hath ſo to do, but of the power of Satan, ſo weakning ſuch ſinners in Adam at the firſt, that they hauehave no power to reſiſt the tentations of Satan vntounto any ſinne. There is alſo a difference inter potentiam & poteſtatem; it can hardly be expreſt in fit Engliſh words, except we call the one abilitie, the other a facultie. Touching the act and doing of a thing, there may be ſtrength to do it; but there is no power, that is, no authoritie, touching the qualitie of the act▪ as it is a ſinne. Potentia is of nature, and as well in beaſts as in men: but poteſtas is a lawfull power and authoritie from an higher, communicated to an inferiour, ſubiect to the higher power, and at command thereof. So Adam may be ſaid to hauehave had a kind of potentia to eate of the forbidden fruite, the ſame being a thing of no more difficultie or hardneſſe then to eate of the other trees: but he had not poteſtatem, that is, any lawfull power or authoritie ſo to do, becauſe God had forbidden and reſtrained him, to whom he was onelyonly ſubiect. Pilat indeed in his pride ſaid to our Sauiour, that he had power to crucifie him, and power to releaſe him, meaning from Caeſar: and ſo the wicked in pride of their hearts may ſay, they hauehave power to do this and that, in reſpect of their inferiours, or becauſe perhaps ſome higher power in earth hath giuen them leaue and libertie to doe what themſelues thinke good, and for doing whereof they hauehave a bodily ſtrength, to kill and ſlay, to commit adultery vponupon adultery, and to defile ſo many women in one night (as ſome foule & filthy mouthed beaſts rather then men, do ſometime vaunt and boaſt.) Yea, from men alſo they may hauehave power and commiſſion to perſecute the Saints (as Paul had from the high Prieſts to perſecute all whomAct. 9. 2. chap. 22. 4. he could find profeſſing Chriſt,) but there is no lawfull power but of God. The wicked commit their wickedneſſes willingly and with delight; but therein their will is not free, but bound vntounto Satan, and to the ſinnes whichIoh. 8. 34. Rom. 6. 16. 2. Pet. 2. 19. they commit: yea, ſo much more are they ſo in bondage, by how much the more willingly and with delight they commit ſuch things. Notwithſtanding as freedome is oppoſed to coaction and conſtraint, ſo they may be ſaid to do all their euill freely, becauſe no man ſinneth by conſtraint and againſt his will, but eueryevery man willingly. It were no ſinne, if it were not willing. Neither can the will be conſtrained. Will conſtrained, is no will. There can be no two things more contrary then will and conſtraint. Will is within a man; conſtraint is without.
To proceed yet a little further; men now hauehave poteſtatem, that is, leaue and libertie to refraine from euill and to do good; yea, God hauing commanded them ſo to do, neceſſitie lieth vponupon them of ſo doing: ſo that they may not onelyonly ſo do, but they muſt ſo do. But they hauehave neither will nor power to do the one or the other of them, but both theſe muſt come from God. We cannot of our 2. Cor. 3. 5.ſelues thinke any thing that is good; our ſufficiencie is of God. EueryEvery imagination of the heart of man, is onelyonly euill continually. Gen. 6. 3.Yea, naturally we vnderſtand nothing of the will of1. Cor. 2. 10. 11. 12. 13. 14. Mat. 16. 17. God, but onelyonly by reuelation of God himſelfe, by his Spirit. Fleſh and blood reuealeth not Chriſt vntounto vsus, but the Father which is in heauen. It being ſo with our thoughts and vnderſtanding, it cannot be otherwiſe with vsus touching the will and the worke of any good. Therefore it is ſaid,Phil. 2. 13. 1. Cor. 12. 3. that it is God that worketh in vsus both to will and to do, and that of his good pleaſure. Yea, No man can ſo much as ſay, that Ieſus is the Lord, but by the holy Ghoſt. Therefore the ProphetPſal. 51. 15. prayed the Lord to open▪ his lips, that his mouth might ſhew forth his praiſe.
But to returne to the obiection, and to vntie the formerob. knot; why then are we commanded or exhorted to do any thing▪ if we hauehave neither power nor will to do any thing commanded vsus, or whereto we are exhorted? Here…oAn. I anſwer by the like queſtion; why ſaid our Sauiour to Iairus his daughter that was ſtarke dead, Damoſell, I ſay Mark. 5. 41.vntounto thee, ariſe? There was no power at all in the Damoſel either to ariſe or to heare our Sauiour ſo ſpeaking. For ſhe was knowne to be dead; that when our Sauiour ſaid, in reſpect of the nature of death, which the laſt reſurrection conſidered, is but a ſleepe, and in reſpect of his purpoſe for raiſing her preſently from death to life; when (I ſay) our Sauiour in theſe reſpects ſaid, She is not dead but ſleepeth; all the companie laughed him to ſcorne. Lazarus alſo was dead, yea buried; yea, he had bin dead foure dayes; ſo that Martha obiected the ſame, as thinking perhaps that our Sauiour had not knowne it, and therefore tooke more in hand then he could do; Lazarus (I ſay) was ſo dead▪ hauing bin dead ſo long, & alſo buried, with a tombſton… laid vponupon him, y• he could not ſtirre either hand or foote: may it not therefore be as well asked, as the former queſtion was moued, why our Sauiour ſaid vntounto him, Lazarus, come forth? The anſwer to theſe queſtions is a full anſwer to the former obiection. For though neither Iairus his daughter▪ nor Lazarus, being both dead, had power to do that that Chriſt bad them to do; yet Chriſts command was the meanes whereby they receiued life and power to Riſe and Come forth. And though our Sauiour could hauehave raiſed them both by his ſecret power, yet he ſpake vntounto them ſo to do, thereby to teach vsus, his word to be the meanes of raiſing men from the death of ſinne to the life of righteouſneſſe, and to enable vsus to do that that he commandeth vsus to do, being of our ſelues altogether vnable.
Yea, but it is expreſly ſaid, y• eueryevery one that hath the hope to 1. Ioh 3. 3.be like to Chriſt, purgeth himſelfe as he is pure. What of this? The Apoſtle in this place 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 vntounto 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 hauehave 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 giuegive 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.