The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 11
CHAP. XI.
Containing an entrance into the ſecond verſe: and firſt of all, of not faſhioning our ſelues vntounto this world.
NOw I come to the ſecond verſe; wherein let vsus firſt remember, that it containeth an amplification of the maine exhortation before handled, by an argument taken from a diuers or contrary thing thereunto: and then that the ſaid diuers or contrary thing is amplified by another contrary, which is likewiſe amplified by the meanes and by the end. The firſt is in theſe words, And be not faſhioned (or conformed) vntounto this world: the ſecond in theſe words, But be ye transformed, &c. Touching the former, let vsus firſt examine the words; then conſider of the matter: both as briefly as may be.
The words are chiefly two: the verbe, be not faſhioned; and the nowne, to this world. The ſecond notwithſtanding is the more principall of the two, becauſe it is diuerſly taken in the Scripture: and yet I will not ſpeake of all the ſignifications, becauſe that were needleſſe and idle; but onelyonly of ſuch as make moſt for my preſent purpoſe. In the tongue of the Apoſtle, there be two words, both tranſlated the world: the one is foreign, in Latin aeuum or ſeculum: the other is foreign, in Latin mundus. The former is a word of time, properly and naturally ſignifying eternitie, always being; but by authors vſed as ſometimes for eternitie, ſo alſo ſometimes for the age of a man; and ſometime for ſome ſet and certaine time, as for a thouſand yeares, for an hundred yeares, for thirtie yeares. But in the Scripture it is alwayes vſed for eternitie: as in the concluſion andMat. 6. 1. Rom. 16. 27. 1. Tim. 1. 17. Iude. 17. Luk. 1. 33. ver. 55. reaſon of the Lords prayer: in the concluſion of Pauls Epiſtle to the Romanes: ſo likewiſe in the former to Timothy, and of Iude: as alſo by the Angell to the virgin Marie, and in the Song of the virgin Marie herſelfe. So by our Sauiour himſelfe, ſpeaking of the ſinne againſt the holy Mark. 3. 24. chap. 11. 14. Ioh. 4. 14. chap. 6. 51. 58.Ghoſt: of the fruitleſſe figtree: of the water of eternall life: and of him that eateth the bread that come from heauen, which was himſelfe. So alſo in diuers other places of the Scripture.
The ſecond word foreign, tranſlated in Latin mundus, and in Engliſh the world, naturally ſignifieth order or ornament: and the Latin word adiectiuely vſed, ſignifieth cleane, neate; ſubſtantiuely it is ſometimes taken for all the attire and ornaments of a woman; but moſt commonly for heauen and earth, and al things within their compaſſe: for the whole world; and that becauſe the whole world was at the firſt created by God in a moſt excellent order, moſt accurately, moſt exquiſitely, moſt beautifully: and though now that forme and frame thereof be much altered from that that it was at the firſt, by the ſinne of man,Rom. 8. 20. being made ſubiect vntounto vanitie, yet ſtill the order & frame thereof is exceeding comely, exceeding beautifull. So this word the world, ſignifieth the whole world, as it is the place of all creatures, when it is ſaid of Chriſt, that he was that light that lighteth eueryevery man coming into the world: thatIoh. 1. 9. 10. he was in the world, and the world was made by him. So the ſame word is vſed, when it is ſaid, that the diuell ſhewed our Mat. 4. 8.Sauiour all the kingdomes of the world. So when it is ſaid, that the myſteries of the Goſpel were kept ſecret from the foundation Mat. 13. 35.of the world: ſo when it is ſaid, that the inheritance Mat. 25.was prepared for the elect from the foundation of the world: ſo alſo of our election before the foundations of the world were Epheſ. 1. 4. 1. Ioh. 2. 15. 16. 17.layd. So alſo by Iohn fiue times together dehorting from the louelove of the world, and of the things therein, he meaneth not the wicked in ye world, but only the place of ye world, and the things in the world; and by the luſts there of the fleſh and of the eyes, he meaneth ſuch things in the world as the which by the fleſh generally and the eyes particularly prouoketh man to luſt after. He meaneth not the luſts themſelues that are in the hearts of men, but the things that prouoke the ſaid luſts. The luſts themſelues of the heart, are contained in the word louelove not. For what elſe meaneth the word louelove not, then not to luſt? The Apoſtle alſo plainly diſtinguiſheth the luſts of the fleſh and of the eyes from the world it ſelfe and the things in the world. So itMat. 16. 26. ſignifieth elſewhere.
Touching the other word foreign, ſeculum, tranſlated alſo the world, though it be a word of time, yet it is alſo vſed for the former, euen for the place of the world and all creatures therein; as when it is ſaid, that by him (that is, by Heb. 1. 2. chap. 11. 3.the Sonne) God made the worlds: and againe, by faith we vnderſtand the worlds were made by the word of God.
To come to our preſent purpoſe, both the one and the other moſt commonly ſignifie the people in the world, in eueryevery place, of eueryevery age and time whatſoeuer. The former word alſo foreign, ſometime ſignifieth all generally, ſometimes more particularly the elect onelyonly, both beleeuing, and alſo ordained to beleeue, though not for the preſent beleeuing: and ſometime the ſame word ſignifieth onelyonly the wicked, ſo long as they ſo remaine, eſpecially the reprobate.
It is taken for the elect, when it is ſaid, So God loued the Ioh. 3. 16.world, that he gaue his onelyonly begotten Sonne, &c. For God neuer loued the reprobate, but hated them as Eſau. Whom Rom. 9 15. Mala. 1▪ 3. Ioh. 13▪ 1. chap 1. 29.God loueth once, he loueth to the end. So when it is ſaid, Behold the Lambe of God, that taketh away the ſins of the world. Chriſt taketh away no ſinnes but of the elect. So when the men of Sichar ſaid, We know that this is indeed the Sauiour Ioh. 4. 42.of the world. And when Chriſt himſelfe ſaid, The bread of God is he that cometh downe from heauen, and giueth life Ioh. 6. 33. ver. 51.vntounto the world. And againe, I giuegive 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 onelyonly (that is, of vsus 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 thingsRom. 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.hauehave all men to be ſaued, &c. and the grace of God that bringeth ſaluation vntounto all men, are to be vnderſtood onelyonly 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 vsus to denie all vngodlineſſe, &c. meaning not teaching imperatiuely or outwardly onelyonly, 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 onelyonly, ſo alſoIoh. 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 vntounto vsus, and not vntounto 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 louelove his owne: but becauſe ye are not of the world, but I hauehave 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 foreign, I hauehave not yet obſerued any place where it is vſed for the elect and beleeuing onelyonly in the world, but that it is onelyonly 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 foreign 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 theyWhy 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 onelyonly wiſe men ofIer. 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 onelyonly 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 hauehave Eccleſ. 10. 7.ſeene ſeruants (that is, the wicked and fooles) vponupon horſes, and Princes (that is, the godly and onelyonly wiſe) walking as ſeruants (on foote) vponupon the earth. Are not the godly alſo1 Pet. 29. Reu 1. 6. &. 5. 9. called a royall Prieſthood, that is, Kings and Prieſts vntounto God?
Againe, the godly are (as it were) the onelyonly 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 and1 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 y• a little citi… beſieged by a great King, was Eccleſ. 9. 14. …5.deliuered by the wiſedome of one poore man dwelling therein? Verily one poore man fearing God (ſuch onelyonly 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 eueryevery 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 alſoWhy 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 within the viſible Churches, in reſpect of hypocrites, Atheiſts, Papiſts, and other notorious wicked ones?
Againe, the wicked for the moſt part hauehave the world and the things thereof moſt at will. They hauehave moſt elbow roome. They liue and become mightie in power. Their ſeed is Iob. 21. 7. 8. 9. &c.eſtabliſhed in their fight with them, and their ofſpring before their eyes. Their houſes are ſafe from feare, neither is the rod of God vponupon them Their bull gendereth and faileth not, their cow calueth, and caſteth not her calfe. They ſend forth their little ones like aflocke, and their children dance. They take the timbrell and harp, and reioyce at the ſound of the organ. They ſpend their dayes in wealth: but for all that in a moment, when they dreame of no ſuch matter, much leſſe looke for it, ſuddenly they go downe to the graue. There are alſo no bands Pſal. 73. &c. 6.in their death, but their ſtrength is firme. They are not in trouble as other men, neither are they plagued as other men. Therfore pride compaſſeth them about as a chaine, violence couereth them as a garmont. Their eyes ſtand out with fatneſſe, and they hauehave more then heart could wiſh. And what do they render to the Lord for all his former bleſſings? They ſinne ſo much the more, and blaſpheme God to his face. But he that entreth into the Lords ſanctuarie, and conſulteth with the word of God, howſoeuer before he were moued, troubledver. 17. 18. and aſtoniſhed to ſee their ſaid proſperity, vnderſtood their end, and found that God had ſet them in a ſlipperie place, and caſt them downe into deſtruction.
Furthermore, the wicked are ſo called, becauſe for the moſt part are Lords of ſea and land, they are in greateſt authoritie, beare the greateſt ſway, and hauehave the greateſt ſwinge in the world. They ride on cock-horſe, or rather in coaches and carioches, and other go on foote ſometimes, as their ſeruants, and footmen, or pages.
Laſt of all, in reſpect of their foreſaid proſperitie and pride, thereby they onelyonly are the braue and gay fellowes and gallants of the world. They ſwagger, they reuell, they ſpeake and do what they liſt, and no man may controllPſal. 12. …. them; or at leaſt they care not for anything that any man ſpeaketh againſt them. Thus much of this word the world.
The next words are, be not faſhioned. VponUpon this, Chryſoſtome The word faſhioned.writeth thus: Huius ſeculi figura eſt humi depreſſa, temporalis, nihil habens ſublime, nihil ſtabile, nihil recti, ſed omnia puerſa, &c. The figure (or f…ſhion) of this world lyeth groueling on the ground, is baſe and temporarie, hauing nothing excellent, nothing firme, nothing ſtraight, but all things peruerſe. Therefore if thou wilt go right on, frame not thy ſelfe to the faſhion of this preſent life; for here is nothing that abideth firme: whence he calleth it a figure (or a faſhion;) and in 1. Cor. 7. 3. 1.another place, The faſhion of this world paſſeth away. For it hath nothing that will endure, or that is ſteadie, but all things it hath are temporarie, wherefore he ſaith, VntoUnto this world. For by (this) he ſheweth that it is fraile: and by (figure) that it hath no ſubſtance. Afterward vponupon the next word▪ Be transformed, he addeth, Non dicit transfigureris, ſed tranſformeris, &c. He ſaith not Be faſhioned, but Be transformed; ſhewing that there is onelyonly a certaine faſhion in the world; but that vertue hath not a faſhion (or ſhape) but a true forme, not needing any outward painting, which vaniſheth as ſoone as it appeareth. For all theſe things, before or as ſoone as they appeare, do alſo periſh. If therefore thou ſhalt caſt away the figure (faſhion or ſhape) preſently thou ſhalt come to the forme. So this Father oppoſeth the one word to the other (as we ſhall heare anon how they are oppoſed) and maketh the one word foreign from whence the verbe here vſed is deriued, to be onelyonly a ſhape or ſhew (without any ſubſtance) of that that is not; as there appeare many things in the aire, that are not, and therefore do ſuddenly vaniſh: the other word foreign to be a forme hauing ſubſtance. This is the iudgement of Chryſoſtome, wittie, true and godly, becauſe indeed the whole world lyeth in euill: neither hauehave the things of this world any ſound forme, but (as Peter Maxtyr writeth) ſcenicam perſonam, that is, they are like to Players on a ſtage, that play the parts, and make ſhew of the perſons they are not. Notwithſtanding the ſaid Peter Martyr thinketh the ſaid interpretation of Chryſoſtome to be more wittie then ſound, becauſe the two nownes from whence the ſaid two verbs are deriued, are confounded in the Scripture, and vſed both for one thing. For the Apoſtle ſaith, that Chriſt being in the forme Phil. 2. 9.of God, thought it no robberie to be equall with God: here he vſeth the nowne from whence the ſecond verb is deriued. Then afterward he ſaith, and being found in the faſhion of a ver. 8.man, &c. vſing here the nowne from which the firſt verb is deriued; and yet meaning a true forme in both places: the true forme or eſſence or nature of God; or the true forme, eſſence and nature of man. Againe, ſpeaking in thePhil. 3. 22. ſame Epiſtle of Chriſts changing our vile bodie, and making it like to his glorious body; there the verb tranſlated change, is the ſame that is here tranſlated conformed: but ſpeaking of our bodie to be made like to his glorious bodie, the nowne tranſlated like, is that from whence the verbe commeth, here tranſlated transformed: yet the Apoſtle meaneth a true and reall changing and making of our bodie like to Chriſts glorious bodie; but in another place (as after we ſhall heare) he vſeth the verb here tranſlated conformed, for2. Cor. 11. 13. 14. 15.. that that is not, but onelyonly in ſhew. The word alſo from whence that ſecond verbe is deriued, is vſed for a ſhew of that that is not. For it is ſaid by Marke of Chriſt himſelfe, that he appeared in another forme; whereby it appeareth thatMa…. 16. 12. Chriſt ſhewed himſelfe in diuers formes, at leaſt appeared or ſeemed to appeare to his diſciples to be of diuers formes, though alwayes in eſſence and perſon he were the ſame, yet not ſeeming ſo to them. Arretius ſaith, that foreign the firſt nowne, is the figure of things without life: as if the Apoſtle had meant, that If we faſhion our ſelues vntounto them, we do nothing elſe then laying aſide our naturall forme which we hauehave from God, turne our ſelues into the ſhape of bruite beaſts, and become without ſenſe, logs and ſtocks, and are made hard ſtony, blockiſh beaſts. But I finde no ground in approued authors for this ſignification of the ſaid word. Neither can my Philoſophie make bruite beaſts to be res inanimatas and inſenſatas, things without life and ſenſleſſe. Thus much for the words.
Now to the matter, and that as breifly as I may.
Firſt of all therefore, the Apoſtle making a kind of oppoſition of this negatiue precept to the former affirmatiue exhortation, teacheth vsus, that both cannot ſtand together, and meete in one ſubiect and be performed by one and the ſame perſon. As the Prophet praying God to incline Pſal. 119. 36.his heart vntounto his teſtimonies, and not vntounto couetouſneſſe, thereby teacheth that no mans heart can be inclined to Gods teſtimonies and vntounto couetouſneſſe: ſo the Apoſtle here exhorteth theſe Chriſtian Romanes, and in them a…l other, to preſent themſelues a ſacrifice liuing, holy a…d well pleaſing to God, according to his word in that behalfe, and not to be faſhioned or conformed vntounto this world, doth thereby plainly teach yt no man can be ſuch a ſacrifice to God, and yet be faſhioned and conformed to this world: whoſoeuer is faſhioned and conformed vntounto this world, plainly bewrayeth himſelfe neuer as yet ſo to hauehave ſacrificed himſelfe vntounto God, as here the Apoſtle hath requiredWhat conſormitie to the world is..
But what is it to be conformed to the world? To be conformed to the world, is to be conformed to the wicked in the world. But who are ſuch wicked, as to whom the children of God and they that hauehave deuoted and conſecrated themſelues to God, muſt not conforme themſelues? I anſwer, that theſe wicked ones are the timeſeruers of the world, that is, ſuch as (before I ſaid) do look to no other rule of their liues, but onelyonly to the times, and therefore do conforme and alwayes frame themſelues to be ſuch as the times, by reaſon of them that rule in the times. That we may the better know who be ſuch as to whom the children of God are not to conforme themſelues, let vsus vnderſtand them to be of two ſorts.
Some without the viſible Church.
Some within the Church.
They without the viſible Church, are alſo of two ſorts:
for
Some are abſolutely without the ſaid Church.
Some hauing the name of the Church, yet are indeed
without the true Church of Chriſt; as hauing a name
onelyonly to be that that they are not.
They that are abſolutely without the viſible Church, are all the heathen, Turks and other infidels, yea, the Iewes alſo yt yet beleeue not Chriſt to be come in ye fleſh.
They that hauehave the name of the Church, and yet are not of the true Church, are all Popiſh Churches, and all thoſe that liue in them, wholy ſubiect vntounto them. The ſame is to be ſaid of all other heretiks, Arians, Manicheans, Macedonians, Anabaptiſts, and other the like, hauing aſſemblies by themſelues.
By them that liue within the Church, I meane thoſe that are within any of the reformed Churches, in England, Scotland, Ireland, France, Germanie, Denmarke, the Palatinate, the Low countries, or elſewhere. Such are all Papiſts, both Recuſants and alſo Church-Papiſts, that worſhip the Lord and yet ſerue their grauen images, and worſhip2. Kin. 17. 41. the idols of other Papiſts, their breaden god, their crucifixes, their Saints, &c. All which do (as it were) ſweare by the Lord and by Malcham, that is, by their abominableZeph. 1. 5. Maſſe, by their Saint Màrie, Saint Iohn, &c.
Such alſo are all Anabaptiſts, and other the like, that though they hold an outward communion with our Churches, yet ſecretly do hold their hereſies and other dangerous errors, and will not be reclaimed from them.
Such alſo are all other wicked and prophane perſons, in their liues ſhewing themſelues to be ſuch, and profeſſe Tit 1. 16.that they know God, and yet by their works denie him, being abominable, and diſobedient, and vntounto eueryevery good worke reprobate, and yet ſtill liuing in the boſome of the Church, being within the Church, but not of the Church; as Iohn ſpeaketh of them that had forſaken the communion of Saints, They went out from vsus, but they were not of vsus. As1. Ioh. 2. 19. the Church it ſelfe is in the world, but not of the world: ſo there are many within the Church, that are not of the Church. Multae ſunt foris ones, multi ſunt intus …upi▪ There are many ſheepe without the Church (viz. elect, not called,) many wolues within.
Neither do I meane the wicked onelyonly that now are, but them alſo that in former times hauehave bin: yea, not only other, but alſo our ſelues before our regeneration; and when we were as ſuch other hauehave bin & yet are, Walking Epheſ. 2. 2. ver. 3.according to the courſe of this world, according to the Prince of the power in the aire: and hauing had our conuerſation in the luſts of the fleſh, fulfilling the deſires of the fleſh, &c. To
To none of all theſe muſt we conforme our ſelues, welking1. Pet. 4. 3. as they hauehave done or do, or as our ſelues did before our calling. For it is ſufficient that in the time paſt of our life we hauehave wrought the will of the Gentiles, &c. As this is forbidden here, ſo alſo is it elſewhere. To the Epheſians thus the Apoſtle writeth with great authoritie, This I ſay therefore Epheſ. 4. 17.and teſtifie in the Lord, that ye henceforth walke not as other Gentiles walke, in the vanitie of their mind, &c. The like he doth in the next Chapter, though ſomewhat more obſcurely; for hauing mentioned diuers particular ſins, and amplified the ſame by the fearfull ſtate of all ſuch as commit them, ſhewing that they hauehave no inheritance in the kingdome Epheſ. 5. 3. &c.of Chriſt and of God, and therefore admoniſhed them to beware that no man by any flattering words did deceiue them, and draw them to the ſaid ſinnes, becauſe that for them the wr…th of God commeth vponupon the children of diſobedience; he concludeth with this exhortation, Be not therefore partaker with them. What is it therefore to be partaker with them, but to walke in the ſame wayes, to conforme vntounto them. Peter alſo (as euen now I ſhewed) exhorteth all for whom Chriſt ſuffered, no longer to liue the reſt of their 1. Pet. 4. 2. 3.time in the fleſh (that is, whiles they liued in this world) as before time they had done, and as the Gentiles not called yet did. Iames alſo plainly condemneth this conformitie with the world, commending pure religion to be the keeping Iam. 1. 2. 17.of our ſelues vnſpotted from the world. What is it to keepe our ſelues vnſpotted from the world? but not to be conformable to the world. Yea, though our fathers hauehave bin men of the world, and cōformed themſelues vntounto the world, yet we are cōmanded not to be like our fathers, yea to forget Zach▪ 1. 4. Pſal. 78. 8. and 45. 10. Ier. 11. 10.our fathers houſe. In which reſpect diuers hauehave alwaies bin reproued that did conforme thēſelues to their fathers. Hitherto belong diuers particular precepts for not doing this or that▪ as other hauehave don. Our Sauiour dehorteth frō diſtruſt of Gods prouidence, & diſtruſtfull ſeeking what to Mat. 6. 32. Luk. 12. 29 30.eate, and what to drinke, becauſe all theſe things the nations of the world did ſeek after; by y• nations of y• world, meaning y• heathen, that then did or now do ſit in darkneſſe and in the Luk. 1. 79.ſhadow of death. Doth not our Sauiour condemne the ſaluting of our brethren onelyonly (and not others as well) by theMat. 5. 47. Mat. 6. 7. example of the Publicans doing the like? So he forbiddeth vaine repetitions in prayer, from the example of the heathen doing the like? the which notwithſtanding the Papiſts ſtill practiſe, repeating ſo many Pater noſters, ſo many Aue Maries, ſo many Cr…do…s as they hauehave beades, thinking that by their ſaid repetitions ſo mumbled to themſelues they merit to be heard, though directly contrary to theCor. 14. 15. &c. Apoſtles doctrine, they vnderſtand neuer a word what they ſay. Doth not the Apoſtle alſo forbid the Corinthians to be idolaters, to be fornicators, to be tempters of1. Cor. 10. 6. &c. Chriſt, to be murmurers, to be luſters after euill, becauſe many of the old Iſraelites in former times had bin ſuch? Yea, had he not alſo before dehorted them from ſome of1. Cor. 6. 11. the former ſins, and from ſome other, becauſe themſelues had bin ſuch?
Long before alſo all theſe things, the Lord had charged the Iſraelites, when the Lord ſhould ſeate them in the places of the heathen, whom he ſhould caſt out before them, to take heed to themſelues that they were not ſnared by Deut. 12. 29. 30 31.following them, and that they ſhould not enquire after their gods, ſaying▪ How did theſe nations ſ…rue their gods, euen ſo will we do likewiſe? Then he addeth, Ye ſhall not do ſo vntounto the Lord your God▪ &c. And hereby in them▪ the Lord teacheth vsus in theſe dayes, that we muſt not onelyonly not conforme our ſ…lues to idolaters (Papiſts or other) in the matter it ſelfe of their idola…rie, but alſo not in the maner of the worſhip of God himſelfe, worſhipping him in that ſort that idolaters do their gods.
B…ſides all the former commandements againſt our conformitieReaſons againſt conformitie to the world. to the world, either generally in all things, or particularly in any particulars, there are alſo other reaſons to moue vsus not ſo to do. Here firſt of al let vsus remember y• Peter maketh this the end of Chriſts ſufferings for vsus,…. …t. 4. 2. 3. namely, that we might not ſo liue, ſo walke, either as the Gentiles doe, or as we our ſelues hauehave before done according to other Gentiles.
Secondly, they that do ſuch works as the world doth, and that walke according to the world, they walke alſo according to the Prince of power in the aire, the ſpirit it that Epheſ. 2. 2.worketh in the children of diſobedience. This is no other then the diuell himſelfe, whoſe children our Sauiour chargeth the Iewes to hauehave bin, becauſe they did his deeds, and wouldIoh 8. 41. 44. 1▪ Ioh. 3. 8. not be reclaimed from doing his luſts, that is, the workes that he commanded and incited them vntounto. For he that committeth ſin, is the ſeruant of the diuell.
Thirdly, doth not the Apoſtle ſay, What fellowſhip hath righteouſnes with vnrighteouſnes? and what communion hath 2. Cor. 6. 14. 15. 16.light with darkneſſe? and what concord hath Chriſt with Belial? or what part hath he that beleeueth, with an infidell? And what agreement hath the temple of God with idols? For ye are the temple of the liuing God▪ &c.
Fourthly, No man can ſerue two maſters; therefore alſo no man can be conformable to the world, that hath dedicated himſelfe to God. To whom one is ſeruant, to him he muſt be conformable. This reaſon is the more weightie, becauſe God and the world are not onelyonly two, but alſo contrarie one to another. For the wiſedome of the fleſh is enmitie Rom. 8. 7.againſt God: and therefore our Sauiour telleth Peter, Mat. 16. 23.that he ſauoured not the things that were of God, but the things that were of men: ſo oppoſing men to God; and by men meaning the world, and the wicked in the world, as when it is ſaid, The ſons of God ſaw the daughters of men Gen. 6. 2.that they were faire. Such as the wiſedome of the world is, ſuch are the affections of the world to God▪ For the friend ſhip (or louelove) of the world is the enmitie of God: and whoſoeuer Iam. 4. 4.will be a friend of the world, is an enemie of God. Such as the louelove of the world vntounto God is, ſuch are all other aff… ctions of the world. For louelove is (as it were) the queene of all other affections, commanding them all, and ouercoming them all, though ſometimes diſtempered.
Fiftly, the world hateth not onelyonly Chriſt …eſus himſelf, but in the hatred of him, hateth alſo all his members; and therefore it hateth his members becauſe they are his members.Ioh. 15. 18. 19. Shall therefore any of Chriſts members be conformable to them that hate them?
Sixtly, ſuch mutabilitie of affections, cannot but argue great mutabilitie of minde, and ſuch as (vponupon tentation thereunto) will as well be caried about with diuers doctrinesEpheſ. 4. 14. Heb. 13. 9. contrary to the word in that behalfe.
Seuenthly, all the notorious wicked without and withinMat. 7. 6. and 15. 26. the Church, ſo remaining, and refractarie, are called ſwine and dogs. Shall they that are holy, conforme themſelues to ſwine and dogs? So to conforme, is more then to giuegive that which is holy vntounto dogs, or to caſt our pearles before ſwine.
Eightly, all that hauehave preſented themſelues a ſacrifice to God, are Kings and Prieſts vntounto God, as hath bin before ſhewed. Alas, is it meete that ſuch ſhould abaſe themſelues to the conformitie of the world. Theſe reaſons ſhall ſuffice to diſſwade vsus from being conformable to the world.