The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 13
CHAP. XIII.
Of the next words, viz of the amplification thereof by an oppoſite thereto, namely, transformitie: as alſo of the meanes whereby we may be transformed: and of part of the ſecond amplification of our ſaid tranſforming, from the end thereof that is, that we may proue what is the will of God.
THe next words are, But be ye transformed. Of theſeBe be transformed. words I will ſpeake very brefly. The firſt word, but, here and elſewhere noteth a plaine oppoſition betwixt that before, and this now ſpoken; betwixt that conformitie to this world, and this transformitie: yea, ſuch an oppoſition, as that the one and the other cannot agree together, neither may be ioyned together. The like oppoſition of impoſſible agreement together, is noted by the ſame word in the originall text elſewhere, as when our Sauiour ſaith,Mat. 16. 17. Ioh. 6. 27. Fleſh and blood hath not reuealed this vntounto thee, but my Father which is in heauen. And, Labour not for the meate which periſheth, but for the meate which abideth to euerlaſting life. By the ſame word alſo Paul noteth ſuch an oppoſition betwixt fainting and being daily renewed in the inward man, 2. Co…. 4. 16.as that thereby he teacheth ſuch as ſo faint and be diſcouraged by afflictions, cannot all the while they ſo faint be renewed in their inward man. The oppoſition alſo betwixtver. 17. looking on the things that are ſeene, and the things that are not ſeene, is expreſt by the ſame word that is here tranſlated but. So when Iohn ſaith to Gaius, Follow not that which 3. Ioh. 11.is euill, but that which is good; he teacheth, that both euill and good cannot be followed. Many other the like places there are, needleſſe to be here alledged. By this word therefore but, the Apoſtle in this place teacheth, vsus, that2. Kin. 17. 33. 41 we can be no more conformed to the world and thus transformed, then we can truly feare God, and yet ſerue other gods; or then we may ſweare by the Lord and by Malcham; Zap. 1. 5.or to be ſhort, then we can follow both good and euill.
Secondly, this word but, in ſinuateth ſomething to be vnderſtood after the word be transformed, whereunto we muſt be transformed, as well as before the Apoſtle had ſhewed whereunto we muſt not be conformed, viz. to the world. As therefore conforming and transforming are oppoſed one to another; ſo, what is to be oppoſed to the world, but God himſelfe? For we hauehave before heard, that the amitie of the world, and the wiſedome of the world, are oppoſed to the louelove of God, and to the wiſedome of God. By theſe things therefore it is euident, that when the Apoſtle exhorteth vsus to be transformed, he meaneth, we ſhould be transformed to God, in being holy as he is holy, as before we heard. It is a turning, but from the world vntounto God, as God himſelfe ſaith, If thou returne, returne vntounto me. AndIam 4. 1. A &. 16. 18. Epheſ. 22. 2. Cor. 4. 4. this all one with turning from darkneſſe to light, and from the power of Satan (the Prince and god of this world) vntounto God. This turning muſt be of our whole man, as the former ſacrificing of our ſelues. It muſt be in truth, and not in ſhew, as the Apoſtle ſaith, that Satan transformeth himſelfe into 2. Cor. 11. 13. 14an Angell of light. For the word there vſed, is not that that is here in the ſecond place, but that that is before vſed, and tranſlated be not conformed to this world, whereby the diſtinction before noted out of Chryſoſtome, and his difference betwixt the two originall words here tranſlated conformed and transformed, ſeemeth to be the more authenticall, becauſe as Satans transforming himſelfe into an Angell of light, is not reall and permanent, but ſuperficiall, and therefore ſuddenly vaniſheth, he quickly appearing in his colours againe: ſo all conformitie to the world is ſuperficiall, and doth quickly vaniſh, like a morning miſt or dew, or rain-bow in a cloud. But transformitie and turning to God, is that that continueth and abideth for euer. Once wrought, it is done for euer. For as it is vntounto God, ſo it is of God, who is not like to that vnwiſe man that taketh in hand the building of a tower, neuer counting before Luk. 14. 28.what it will coſt him, and is therefore forced to leaue before he hauehave finiſhed it, as not being able to go through with it; but God is wiſe, and able to go through ſtitch with whatſoeuer he beginneth: for who can hinder him? Notwithſtanding becauſe no man is here ſo transformed and turned to God, but that ſtil there remaineth in them ſome corruptions, and ſome dregs, and as it were ſtumps of the old man, in reſpect whereof he may ſtill crie out as Paul himſelfe did, O wretched man that I am, who ſhall deliuer me Rom. 7. 24.from this bodie of death? Therefore the Apoſtle here exhorteth theſe worthy Romanes to transforme themſelues, that is, more and more to turne vntounto God, as before he had exhorted them to preſent themſelues a ſacrifice to God, liuing, &c. though they had bin ſuch a ſacrifice long before. Now both our firſt, and our ſecond, and our daily turning vntounto God, is the worke onelyonly of God, accordingPſal. 80. 7. 19. to the Prophets prayer, Turne vsus againe, O Lord God of hoaſts, &c. and that becauſe our ſaid firſt turning is as great a worke as the firſt creation of the world; and our ſecond and daily turning, is as great a worke as Gods daily gouernment of the world: yet for all that, we hauehave all need of daily exhortations ſo to turne, as the meanes whereby God worketh our ſaid turning, and prouoketh vsus more and more ſo to turne.
The word here vſed, is alſo of the paſſiue voice, to teach vsus as much as before I ſaid, that it is not our worke ſo to turne and to transforme our ſelues, but the Lords.
It is alſo that word that is vſed for Chriſts transfigurationMat 17. 2. Mark. 9. 2. in the Mount: yet it doth not croſſe any thing that before I hauehave ſaid. For though that transfiguration or tranſformation were but for a time, for the better ſtrengthening and comforting of thoſe Diſciples that he had there with him: yet it was in truth, and reall, as a preſident of that glorie he ſhould hauehave when he ſhould aſcend intoHeb. 1. 3. 8. 1. heauen, and the which now he hath in the heauens, at the right hand of Maieſtie. It was not like to that transformation that before we ſpake of, of Satan into an Angell of 2. Cor. 11. 13:light; but it was that very true transformation which he had in his aſcenſion, and yet hath, and euer ſhall hauehave. Yea, this very word alſo is vſed of vsus by the Apoſtle, when he ſaith, We all as with an open face beholding as in a glaſſe the 2. Cor. 3. 18.glorie of the Lord, are changed into the ſame image from glorie to glorie, &c. For here alſo he meaneth a reall and a true change, not a change only in ſhew. The ſumme of this is, that it is not enough for vsus not to be conformed vntounto the world, but we muſt be transformed and made like vntounto God. This ſhall ſuffice to hauehave ſpoken of theſe words, But be transformed.
The next word in our text, is concerning the inwardBy the renewing of your mind. meanes of our transforming vntounto God; this is ſaid to be by the renewing of our minds. Or theſe words may be read thus, in the renewing of the mind: as noting ye ſubiect wherin this transformation is begun: but I rather reade it as before, for the meanes of our transforming. So here are two things: renewing; and the ſubiect of renewing, viz. the mind. Neither is the pronoune your, altogether to be neglected, but to be obſerued, as teaching, that although theſe Romanes were already excellent Chriſtians, (it were well if our Romaniſts were ſuch) yet euen they need more renewing, and daily renewing of their mindes; as alſo that men muſt not poſt ouer the inſtruction of men to other, but apply them to themſelues. But the chiefe matter here, is the renewing of the minde. Now although theſe two words intimate two things (as I ſaid,) firſt a renewing; ſecondly, of the mind: yet I will not ſpeake ſeuerally, but ioyntly of them both. The former expreſſeth a renewing; the other ſignifieth how and in what maner, or rather in what part we muſt be renewed. If we wil not be conformed to the world, but deſire to be transformed and turned vntounto God, we muſt be firſt renewed. Without renewing, all our not conforming to the world, and tranſforming and faſhioning our ſelues vntounto God, is nothing worth. But this renewing muſt be of our mind. If our minds be not renewed, all other things are nothing; euen all the renewing of our outward man: yea, it is not poſſible either for our outward man to be renewed, or being renewed, long to hold and continue, except the minde be renewed. If the mind be renewed, the whole man will be renewed. The Apoſtle hath the like words, though not the ſame, elſewhere, Be ye renewed in the ſpirit of your mind. Epheſ. 4. 23.The word renewing coming frō a verb compounded with a prepoſition prefixed, in compoſition ſignifying a reiteration of a thing before done; here ſignifieth the reſtoring of the mind to that ſtate wherein it was before the fall of Adam.
By the mind, is to be vnderſtood the principalleſt part or power of our ſoule, the chiefe ſeate of our reaſon, vnderſtanding and thoughts; the queene and commander of all our affections, and of the will it ſelfe. This being changed, the whole heart or ſoule will be changed. This being renewed and reſtored to the firſt perfection thereof in Adam in his firſt creation, the whole heart and ſoule will be renewed and reſtored, which is done by the word. ThePſal. 19. 7. whole heart being renewed and reſtored, touching knowledge, thoughts and affections, and will alſo it ſelfe, the whole outward man, touching all the behauiour thereof, will alſo be renewed and reſtored. Yet all this renewing1. Cor. 13. 9. 4. &c. is but in part in this life, but to be made perfect and compleate in the life to come. Notwithſtanding being here once begun, this beginning is ſuch an aſſurance of that future perfection thereof, as that all the diuels in hell by all their ſubtiltie and power ſhall neuer be able to hinder the ſaid perfection.
This mention here of the renewing of our mind, teacheth, the very mind and beſt part of men to be decayed; for otherwiſe there needed no renewing.
It teacheth alſo, that there remaineth ſome oldneſſe in the mindes of them that are as well renewed as theſe Romanes; in reſpect whereof they hauehave need to be eueryevery day more and more renewed.
But there may be a ſhew of renewing of the outward man, without this renewing of the mind and whole man: but that is but for a time, it cannot hold out, it will vaniſh,2. Kin. 10 31. 2. Tim. 4. 10. Ioh. 6. 66. 2. Tim. 1. 15. 1. Ioh. 2. 19. as appeareth by the examples of Iehu, of Iudas that betrayed our Sauiour, of Demas, of diuers that forſooke our Sauiour himſelfe, and walked no more with him; of many other that forſooke Paul and Iohn. All theſe and diuers other were outwardly transformed, and in ſome ſort renewed; and ſo many daily are and ſhall be renewed to the end of ye world, but not by their renewing of the mind here ſpoken of: yea, ſome hauehave on the ſudden ſome good thoughts and motions, as it were flaſhes of the Spirit, which afterward by the watery corruption (as it were) of the heart more abounding, as alſo by worldly cares or pleaſures ofMat 13. 22. Luk 8. 14. this liſe are ſoon quenched. Yea ſomtimes good thoughts and good motions wrought by the miniſtery of the word, a…e all daſht, eſpecially in yong men, by the wicked counſell of ſome other yong companions. All theſe are not transformed by the renewing of the mind. But leauing this, let vsus now come to the end whereby our former transforming to God by the renewing of our mind, is further amplified. This is, to trie or proue what is the good, acceptable To proue the will of God.and perfect will of God. Here are two things to be conſidered: firſt the action, trying or prouing: ſecondly, the thing to be tried or proued.
To trie or proue here may ſignifie, by experience to try or proue, and ſo to find out a thing by through fi…ting and boulting of it, as that we do alſo approue and allow it. Therefore Peter making this to be the end of manifold,1. Pet. 1. 6. 7. light and ſhort afflictions in this life, that the triall of our faith, much more precious then of gold tried in the fire, might be found to our praiſe, honour and glorie, &c. vſeth both the nowne triall, and alſo the paſſiue particle being tried, that come from the ſame roote from whence the actiue verbe here vſed alſo cometh, and ſo doth ſignifie our faith approued, and the gold alſo purged from all droſſe▪ by the fire, and ſo made manifeſt to be good and currant.
Howſoeuer we take this word, whether for prouing orThe neceſſitie of knowledge. approuing, it being written to an whole Church, teacheth, that all ought to hauehave knowledge themſelues to trie. For, without knowledg, there can be no trial. So elſewher1. Theſ. 5. 21. 1. Ioh. 4. 1. we are willed to proue all things and to trie the ſpirits. This we muſt do of our owne knowledge, not relying vponupon the Church onelyonly. Are not the men of Berea commendedAct 7. 10. Hab. 2. 4. for prouing the doctrine of Paul himſelfe? And how did they proue it? By the Church? No: but by the Scripture. As eueryevery man muſt liue by his owne faith, and not by the faith of another: ſo for triall what is the will of God, he muſt hauehave knowledge of his owne. The knowledge of another will do him little good. Ignorant men that doubt of pearles or precious ſtones, or gold, may trie the ſame by the knowledge of other that are skilfull and faithfull: but in matters of ſaluation, they muſt not truſt onelyonly to the knowledge of other, how learned or faithfull ſoeuer. Therefore we are charged to ioyne knowledge with faith and2. P…t. 7. 2. Pet. 3. 18. other vertues; and to grow in grace and in the knowledge of our Lord Ieſus Chriſt: and Paul longed and prayed to be with the Philippians, that by his preſence their louelove might abound Phil. 1. 9. 10.more and more in knowledge and in all iudgement, whereby they might be able to proue (vſing the word here vſed) things that differed, &c. Neither is there any true faith withoutEpheſ. 4. 13. Tit. 1. 1. knowledge. For knowledge is the genius in the definition of faith. The Gentiles alſo are ſaid to be alienated from the Epheſ. 4. 18.life of God, through the ignorance that was in them. And how ſhall a man examine himſelfe before the Supper of the 1. Cor. 11. 28. 2. Cor. 13. 4.Lord, and trie whether he be in the faith or no, without knowledge? But hauing written at large elſewhere of the neceſſitie of knowledge, I will ſay no more in this place for proofe thereof, or for the confutation of the Popiſh and dol…iſh doctrine for Ignorance to be the mother of deuotion, thereby to make all fooles and dolts, and ſo of their religion. In which reſpect, vnderſtanding deuotion to their religion, they ſpeake moſt truly. For none of any knowledge will hauehave deuotion vntounto it.
Oh that ſome would ſeriouſly conſider of the former laſt place to the Corinthians, for examining whether they are in the faith or no, for proofe of Chriſt ſpeaking in the2. Cor. 13. 3. 5. Miniſters of the Church of England, by faith wrought and increaſed in the hearts of many through their miniſterie: then would there not be ſo much queſtion of their miniſtery, whether it be Chriſtian or Antichriſtian, as there hath bin.
But to returne. When the Apoſtle exhorteth theſe Romanes to be transformed to God by the renewing of their mind, for the prouing what is the will of God, he thereby teacheth vsus, that we cannot poſſibly proue what is the willThe will of God cannot be proued but by them that hauehave renounced conformitie to the world, & tranſformed themſelues to God, and be renewed in their mind. 1. Cor. 2. 14. Ioh. 3. 3. Mat. 16. 17 Epheſ, 1. 17. 18 Mat. 16 23. Mark … ▪ 33. of God, except we firſt hauehave renounced conformitie with the world, and be alſo transformed to God and renewed in our mind. For all the wiſedome of the fleſh is enmitie to God. One enemie will neuer iudge well of the will of another: neither is the naturall man capable of the things of the Spirit of God. Except a man be borne againe, he cannot ſee the kingdome of God. He cannot vnderſtand the myſteries thereof. Whatſoeuer any man knoweth of Chriſt vntounto ſaluation, fleſh and blood hath not reuealed the ſame vntounto him, but the Father of Chriſt himſelfe by his holy Spirit; the which is therefore called the Spirit of wiſedome and reuelation, to enlighten our vnderſtanding, &c. Without this Spirit, man ſauoureth not the things that are of God, but the things that are of men.
The vſe of this point therefore briefly is, as to refute the Popiſh doctrine of mans naturall capacitie of the myſteries of God; ſo alſo to inſtruct vsus, that if euer we will proue, and know, and approue this will of God, then we leaue off conformitie to the world, and labour to be tranſformed to God, and renewed in our mind. For what is the cauſe why many in theſe dayes, neuer ſo much as trie and examine what is the will of God, much leſſe approue it to be ſuch as it is? Euen this, that ſuch hauehave not renounced the conformitie of the world, neither turned to God, nor renewed in their mind. Whatſoeuer, and how excellent ſoeuer this will of God be in it ſelfe, yet it is obſcure vntounto them. Though they heare this will of God neuer ſo perſpicuouſly and plainly laid forth & opened vntounto them, yet all things are done in parables vntounto them, that ſeeing, they Mark. 4. 12.may ſee, and not perceiue, &c. Let ſuch therefore looke to themſelues in time, not onelyonly that contemne the word & neglect the hearing▪ thereof, but that alſo are euer-learning, 2. Tim 3. 7.and neuer be able to come to the knowledge thereof; leſt they be of the number of them of whom the Apoſtle ſaith, If our 2. Cor. 4 3.Goſpell be hid, it is hid to them that periſh.
Moreouer, to whom God hath reuealed this his will, let them giuegive thanks to God the Father, the Lord of heauen and earth, in this behalfe, as our Sauiour did for reuealingMat. 11. 25. the ſame to the babes of his time, and as Paul did for the1 Cor. 1 5. enriching▪ of the Corinthians by Ieſus Chriſt in eueryevery thing, in all vtterance, and in all knowledge.
But how ſhall we be ſo withdrawne from conformitie to the world, and be transformed vntounto God, and renewed in our minds? It is the worke onelyonly of God; yet he worketh it by meanes, eſpecially by preaching his word, wherein this will of God is contained: yea, he beginneth it, vpholdeth it, and increaſeth it by this meanes; as alſo by much reading and meditation of the ſaid word; by conference likewiſe with them that hauehave more ſhaken off the world, and turned vntounto God, and be more renewed in their mindes then our ſelues. And all theſe will be the more bleſſed vntounto vsus, the more often and earneſtly by prayer we craue the bleſſing of God vponupon them. I could plentifully proue theſe particulars, but that I labour for breuitie.
The next point to be conſidered, is the thing it ſelfeThe will of God, and what is meant hereby to be proued, This is the will, not of man, but of God. What is this will of God? If I ſhould tread in the ſteps of Thomas Aquinas vponupon all the former words of this text, who maketh point vponupon point, as the reſt of the Schoole-men likewiſe do vponupon other Scriptures, I would I might not ſay alſo as ſome in theſe dayes vponupon eueryevery text do ſo make quaere vponupon quaere, that they rather obſcure then illuſtrate and open the Scripture, and ſo do more oppreſſe the memorie of their hearers or readers, then edifie them, and ſtand long vponupon a little, and be tedious to all men; if (I ſay) I ſhould take this courſe in ſhewing what will of God is here meant, I might make diſtinction vponupon diſtinction, (as the Schoole-men do vponupon the grace of God, and of what not) and ſo alſo make more ſhew of learning then I hauehave, and yet with no great profit to other. To omit therefore this veine, which to me ſeemeth but vaine; touching the former queſtion of the will of God, Peter Martyr ſaith, that ſome vnderſtand it of thoſe things that God wi…leth, not of the power whereby he willeth them; as if this will ſignified the expreſſing of his diſpoſition: as when we ſay, this is mine, or this mans, or his will; when it is onelyonly meant what I, or this man, or he willeth: ſo that when we ſee the will of God (namely by the effects hereof) we ſhould account it good, acceptable. But all this ſeemeth ſomewhat obſcure, and not ſufficient to make plain the will of God. Other vnderſtand it of all before ſpoken, of not conforming our ſelues to the world, of being tranſformed vntounto God, and renewed in our mind; as if the Apoſtle had ſaid of all that, This is the will of God. Of theſe two opinions, Peter Martyr approueth the former, ſeeming not to allow it ſpoken of Gods will reuealed in his written word, but of the will of God reuealed by his works, in ſending proſperitie or aduerſitie, peace or trouble, health or ſickneſſe, &c.
Haymo (though a fooliſh Papiſt) interpreteth it of the reuealed wil of God in the Scriptures. For thus he writeth firſt of all, of not conforming vntounto the world, & of being renewed in our mind: Nolite (inquit) conformari huic ſeculo, i. nolite ſimiles fieri amatoris huius ſeculi, &c. Be not (ſaith he) conformed to this world, that is, be not like vntounto the louers of this world, who deſpiſe vertues and follow after vices: ſed reformamini in nouitate ſenſus veſtri, per ſtudiam lectionis & meditationis veteris & noui Teſtamenti: but be reformed in the newneſſe of your mind, by the ſtudie of the reading and meditation of the old and new Teſtament. Our ſenſe and vnderſtanding is daily renewed and reformed, whiles we profit daily, and more and more increaſe in wiſedome, vnderſtanding thoſe things of God, which before we were ignorant of, &c. Afterward comming to the word now in hand, that ye may proue what is the will of God, thus he writeth, Qui ſacras Scripturas ſedulò legit, ille inuenit quid ſit voluntas Dei. &c. He that diligently readeth the holy scriptures, findeth what is the will of God, that is▪ what pleaſeth God, what diſpleaſeth him, or how his will may be fulfilled. For in all our actions we ought to weigh whether our works be acceptable to God or no. Thus much out of Haymo: and the more, that we may the more admire the wiſedome of God in bringing ſuch ſweete water out of ſuch a bitter and ſtinking fountaine, as anon we ſhall ſee. The ſame alſo ſeemeth to be the iudgement of Piſcator in his Scholia vponupon theſe words. So of Rolloc. For vponupon theſe words, that ye may proue, thus he ſaith, Hic finis eſt transformationis ſine renouationis mentis vt viuamus ex voluntate Dei, &c. This is the end of our transformation or renewing of our mind, that we may liue according to the will of God: for this is that which he ſaith, that we may proue what is the will of God. For we proue (or approue) the will of God, whiles we liue according vntounto it. Now we are not to liue according to the ſecret wil of God, manifeſted only by his prouidence, but according to his will onelyonly reuealed in his ſacred Scriptures. This is alſo the iudgement of moſt reuerend Caluin. For after other things ſoundly written vponupon this text, he addeth, Mundus quo ipſo fabricauit opera, ſed perſuadet eſſe bona, &c. The world perſwadeth it ſelfe that the works which it forgeth are good; Paul denieth, ſaying, that by Go…s commandements we are to eſteeme what is good and right▪ The world applaudeth and maketh it ſelfe merry with her owne deuices; Paul affirmeth, that nothing pleaſeth God, but what he hath commanded. The world to find perfection, falleth to new inuentions; Paul determining all perfection to be in the will of God, ſheweth, that if any man paſſeth theſe limits, he is deluded by a falſe imagination. All this ſaith Caluin, wherein who can diſſent from him?
Notwithſtanding, to ſpeake my mind ingenuouſly and freely, without the enuie of any, I do not think the whole reuealed will of God in his word to be here meant, but chiefly and principally the wil of God reuealed in his Goſpel, firſt preached by our Sauiour, and afterwards by his Apoſtles and other Miniſters thereof according to the preaching of Chriſt, and to the preaching and writing of the Apoſtles, yet alſo contained (though not ſo perſpicuouſly)A &. 26. 22. Rom. 12. in the writings of the Prophets and Moſes. And I do the rather thus thinke, becauſe this will of God in the Goſpell is moſt worthy to be called by the name of the will of God, as the which reuoketh and cancelleth many things in the old Teſtament, and is the laſt will ofHeb. 1. 1. God, in theſe laſt times deliuered by the Sonne of God. For as the laſt Will of a man is his onelyonly Will, diſanulling all former Wils, and all former gifts and bequeſts not contained in the laſt Will: ſo this laſt will of God, in many things diſanulling the former, and in many things alſo ratifying the ſame, is chiefly, principally, and onelyonly to be accounted the wil of God. The three adiuncts alſo following, whereby this will of God is deſcribed and commended, do moſt fitly belong to this laſt wil, reuealed and contained in the Goſpel, and in the ſcriptures of the new Teſtament, as afterward ſhall more fully appeare. As for the morall Law, that is not at all nullified by the new Teſtament, but thereby ratified, as appeareth Matth. 5. from the ſeuenteenth verſe to the end, and by many precepts of the Apoſtles for obſeruation both of the whole moralTit. 2. 12. Law, and alſo of all the particular duties therein contained.
Touching the vſe hereof, let vsus alwayes for auoiding of conformitie to the world, and for transforming our ſelues vntounto God, and the renewing of our minds, hauehave recourſe to this wil of God reuealed in his word, eſpeciallyIam. 1. 25. 2. Cor. 3. 18. in the new Teſtament, wherein onelyonly as in a moſt perfect glaſſe, and the rule of all righteouſneſſe, we are to ſee all things amiſſe in our ſelues, and whatſoeuer is good and acceptable to God and perfect: yea, this word, eſpecially this word of the Goſpel, is not onelyonly ſuch a perfect glaſſe as wherein we may ſee all things amiſſe in our ſelues and other, and what is to be done, what not to be done; butThe Goſpell an ex…llent optick glaſſe. it is alſo a moſt precious optick glaſſe, farre paſſing all optick glaſſes for this life, which notwithſtanding are in high price with men. For by this glaſſe we ſee things in heauen it ſelfe, hid from all the men in this world, that are alſo of this world. By this glaſſe we ſee behind vsus as well as beforeHeb. 11. 3. vsus, euen the making of the world at the firſt by the word of God, and all other things done by the Lord from the beginning of the world till this houre, that are recorded in the word; and that a thouſand times more perfectly and certainly, then we ſee any other things mentioned to be done in any other hiſtories whatſoeuer. Yea, by this glaſſe we ſee not onelyonly things that are and that hauehave bin, but things alſo not yet extant or being, but that ſhall hereafter be. Is there any ſuch optick glaſſe in all the world, for the ſight of things belonging to this life?
Now although we hauehave before by the words of M. Caluin, ſeene much concerning the three attributes of thisThe third adiuncts of the will of God. Good. Acceptable. Perfect. will of God following, good, acceptable (or well pleaſing) and perfect; yet ſomething more is now to be ſpoken of them. Firſt of all therefore let vsus vnderſtand that the Apoſtle addeth them, not onelyonly to amplifie and commend this will of God, but alſo the better to confirme the former exhortation, and the more to prouoke vsus to the more care and diligence in examining, trying, and prouing and approuing this will of God. For who that hath any thing in him, wil neglect a will ſo good, ſo wel pleaſing to God, ſo perfect? this alſo being conſidered, that whoſoeuer belongeth to God, ſhall in this his ſuch will, find many and bountifull legacies for himſelfe, moſt worthy his ſeeking, and his paines to get them.
Here, in the next place, for the meaning of the ſaid threeHaymo an haymaker. adiuncts, let me ſhew you what Haymo before mentioned ſpeaketh thereof▪ Before we hauehave heard him to ſpeake honeſtly and ſoundly, like a good Diuine: but now hauing laid aſide his Epiſcopall robes, yea his Diuinitie books alſo, he commeth as it were ſtript to the waiſt, like a luſtie hay-maker into the field, toſſing theſe words vp & down, as an hay-maker toſſeth the graſſe in the wind and Sunne, to wither it and weather it for hay. For he bringeth a tripartite interpretation, as it were a Tridentine forke (more vſuall indeed to loade dung with, then to make hay with) expounding theſe three adiuncts three wayes, and yet not ſaying to any, vtrum harum mauis accipe, of theſe three chuſe which pleaſeth you beſt; but leauing them all at random, as if they were all meant by the Apoſtle.The tripertite interpretation of three adiuncts of Gods will by Haymo.
But what are theſe three interpretations of his? The firſt is this: Bona voluntas Dei eſt quia bona deſiderat ſemper, &c. The wil of God is good, becauſe he alwayes deſireth thoſe things that are good: it is well pleaſing, becauſe all good things are pleaſing vntounto him: it is perfect, becauſe he loueth no doubling, but thoſe things that are done with a ſincere heart. Where let it be noted, that he condemneth ſuch iuggling and equiuocating as now is commonly practiſed and ſtoutly defended by the Papiſts. That is his firſt interpretation, not much to be blamed. What is his ſecond? Aliter (ſaith he) bona in fide; bene placens in ſpe futurorum bonorum; perfecta in Dei charitate, id eſt, in Dei dilectione & proximi: haec enim tua voluntatem Dei perficiunt: Good in faith; well pleaſing in the hope of good things to come; perfect in charitie, that is, in the louelove of God and our neighbour: for theſe three make perfect the will of God. What is the third interpretation? Moſt excellent. Siue aliter, Bona voluntas Dei eſt in coniugalis, bene placens in viduis, perfecta in virginibus. hi tres ordines, ſi ſecundùm voluntatem Dei, & virtutis tramitem proceſſerint, proemijs voluntatis Dei donabuntur: Or otherwiſe (ſaith he) the wil of God is good in maried perſons; well pleaſing in widowes and widowers▪ perfect in virgins, that is, in perſons neuer maried: theſe three orders, if they proceed according to the will of God, and in the pathway of vertues, ſhall be rewarded with the rewards of the will of God. Is not this luſtily done? Hath he not plaid the man in them, eſpecially in the laſt? Alas, what pitie was it that he died but a Biſhop, and was not firſt rewarded with the triple crown of Rome. The firſt indeed (as I ſaid) of theſe, is not much to be blamed, ſaue that the one may be confounded with the other. The ſecond is the leſſe to be condemned, becauſe1. Cor. 13. 13. he aimeth at the words of the Apoſtle, Now abideth faith hope and charitie. Yet when he ſaith, that theſe three make perfect the will of God, and yet before had put perfection in charitie, he ſeemeth to confound and contradict himſelfe, making perfection to conſiſt in all, or to require all, and yet before hauing aſcribed it to one, and namely▪ to charitie. The third is ridiculous, and a meere dotage, albeit taken from ſome of the ancient Fathers, that too much doted vponupon the excellencie of ſingle life aboue mariage. For Ierome (too farre gone that way) interpreteth thoſe degrees of good fruit vpō the good ground,Mat. 13. 23. as Haymo doth theſe three adiuncts of the will of God. For he expoundeth an hundred fold of virginitie, ſixtis fold of widowhood, thirtie fold of maried perſons. Some otherEccleſ. hiſt. lib. 6. cap. 7. Mat. 19. 12. of the Fathers alſo did too too much magnifie a ſingle life: yea, and as Euſebius teſtifieth, Origen (though in other things too much allegoricall) interpreting the words of our Sauiour literally, There be Eunuches which hauehave made themſelues Eunuches for the kingdome of heauen; Origen (I ſay) vponupon the ſaid words literally interpreted, did geld himſelfe. Why do not all Popiſh Prieſts and other Votaries in theſe dayes, the like? But it was not thus from the beginning. For God at the firſt creation of man, ſaid, It is Gen. 2. 18. Heb. …3. 4. Againſt. Dureus. 1. Cor. 7.not good for man to be alone. And the Apoſtle ſaith, Mariage is honorable among all men. VponUpon which words, D. Whitaker noteth, that he neuer ſo ſaid of a ſingle life. All the commendations of a ſingle life by the Apoſtle, are onelyonly in reſpect of ſome outward inconneniences by mariage: and ſecondly, for that preſent time of the diſtreſſe of the Church, and for the like. For he ſaith, This I ſay, that this ver. 26.is good for the preſent diſtreſſe, or neceſſitie: and by good he meaneth not morally good, but onelyonly outwardly good. If he had meant it morally, he would not hauehave ſaid, If thou marry, thou haſt not ſinned; and if a virgin marry ſhe hath not ver. 28.ſinned. But I will not any longer inſiſt vponupon this matter, whereinto I hauehave fallen but obiter, and by occaſion of the former words of Haymo, for a ſhort confutation of his dotage.