The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 14
CHAP. XIIII.
Of the two firſt adiuncts of the will of God, Good and Well pleaſing.
TO returne now to the Apoſtles three adiuncts of theHow the third adiuncts of the will of God are here to be taken will of God, hauing before ſhewed how this will of God is here to be taken, namely, for his reuealed will in the new Teſtament; let vsus now conſider how the ſaid three adiuncts are here likewiſe to be taken.
For my part therefore, I cannot but thinke them to be ſpoken partly by oppoſition in ſome ſort to the will of God before in the time of the Law; partly by compariſon therewith, and preferment aboue it.
By oppoſition, as he doth elſewhere call the miniſterie2. Cor. 3. 6. &c. of the new Teſtament the miniſterie of the Spirit, but of the Law the miniſterie of the letter: ſaying further, that the letter killeth, but the ſpirt giueth life: yea further, calling the old Teſtament the miniſterie of condemnation, but the new Teſtament the miniſtration of righteouſneſſe. Yea, moreouer ſaying, that the one is done away, but that the other remaineth: concluding, that therefore that is in the former reſpects the miniſtration of the new Teſtament and of the Goſpel is glorious, but that the miniſtration of the old Teſtament and of the Law, was in ſome ſort without glorie.
By compariſon alſo of the will of God in the new Teſtament with his will in the old, I take theſe three adiuncts to be vnderſtood, namely, good to ſignifie better, acceptable or well pleaſing to ſignifie more acceptable; or more pleaſing: & perfect to ſignifie more perfect. Theſe things ſhal be more euident, by handling theſe adiuncts particularly.
To come therefore to the particulars; by good here I doWhat is meant by good. not vnderſtand all goodneſſe generally, but chiefly Gods grace and kindneſſe, as the word good is often elſewhere taken. The Prophet ſaying, that God is good to Iſrael, meanethPſal. 73. 1. Pſal. 106. 1. 107. 1. that God was gracious or kind to Iſrael. So is it taken when it is ſaid, O giuegive thanks vntounto the Lord, for he is good &c. And againe: Praiſe ye the Lord, for the Lord is Lam. 3. 25.good. And againe, The Lord is good vntounto them that wait for him. And who knoweth not that in this time of the Goſpell the Lord hath ſhewed himſelfe better, that is, more kind and gracious then in former times he had done, in remouing the law of ceremonies, for the manifold and chargeable ſacrifices, for the abſtinence from many kinds of meates, for the manifold waſhings in diuers reſpects,Exod. 23. 17. 3… 24 Act. 15. 10. for the great and tedious iourneys; in reſpect of all which the Apoſtle calleth all the ſaid Law by the name of a yoke, which neither their fathers nor they were able to beare. DoubtleſſeMat. 11. 30. 1. Ioh. 5. 3. in this reſpect as well as in other, Chriſt comparatiuely calleth his yoke eaſie, and his burden light. And Iohn ſaith, that Gods commandements are not grieuous. Who knoweth not alſo the Lord to hauehave ſhewed himſelfe more gracious now then in the time of the Law, by performing all things before promiſed, and ſignified by typesCol. 2. 17. Heb. 10. 1. and figures, which were onelyonly ſhadowes of things to come? How great likewiſe is Gods goodneſſe now, aboue that it was in old time, euen to the Iſraelites, in ſpeaking vntounto vsus by his Sonne immediatly in his owne nature once for all; and doing ſuch things by his ſaid Sonne, and by hisH…b. 1. 1. Apoſtles furniſhed with power from his Sonne for the doing of them, as neuer had bin done before; and whereunto all the wonders that he did in the land of Egypt, and all the great victories that afterward he gaue vntounto his people, are not to be compared? In reſpect of the ſaid doctrine deliuered by his Sonne, and of the ſaid works he ſaid to his Diſciples, Bleſſed are your eyes which ſee the things that Mat 13. 17. Luk. 10. 24.yee ſee, and your eares for they heare: for verily I ſay vntounto you, that many Prophets and righteous men hauehave deſired to ſee thoſe things that ye ſee, and hauehave not ſeene them; and to heare thoſe things which ye heare, and hauehave not heard them. ThisIſay. 44. 8. 2 Cor. 6. 2. time of the Goſpell is that acceptable time and day of ſaluation, wherein the Lord hath ſuccoured vsus in Chriſt Ieſus. This time of the Goſpell is that fulneſſe of time, wherein the Lord in his louelove vntounto the world ſent forth his Sonne, his onelyonly Ioh. 3. 16. Rom. 8. 32. Mat. 3. 17. Heb 1. 2. Col. 1. 15. 17.begotten Sonne, the Sonne of his louelove, in whom he is well pleaſed; the heire of all things, by whom he made the worlds; the brightneſſe of his glorie, and vpholding all things by the power of his word, and much more excellent then the Angels. This time (I ſay againe) is the fulneſſe of time, wherein the Lord Gal. 4. 4.hath ſent forth his Sonne, made of a woman, made vnderunder the Law, to redeeme them that were vnderunder the Law, that they might receiue the adoption of ſons. This time of the Goſpell is that time, wherein Chriſt Ieſus being equall to God, for the working of our ſaid redemption humbled himſelfe, and tooke our nature vponupon him, and therein became obedient Phil. 2. 8. Gal. 3. 13.vntounto death, euen the death of the croſſe, and ſo became a curſe for vsus, to diſcharge vsus from the curſe of the law, and to make vsus euerlaſtingly bleſſed: and vponupon that croſſe he blotted Col. 2. 14.out the hand-writing that was againſt vsus, and contrary vntounto vsus, and tooke it out of the way, nailing it to his croſſe; and ſpoiling principalities and powers, he made a ſhew of them openly, triumphing ouer them in the ſaid croſſe. This time of the Goſpell is the time wherein the Lord according toIoel. 2. 28. Act. 2. 18. Epheſ. 4. 8. his promiſe hath powred out his Spirit vponupon all fleſh, and wherein at the aſcending vp of Chriſt Ieſus on high, and leading Epheſ. 4. 8.captiuitie captiue, he hath giuen gifts vntounto men: euen greater gifts then all the mightie Monarks of the world can giuegive to their greateſt fauourites.
It is likewiſe much for this purpoſe, that the myſtorie of Rom. 16. 25. 26.the Goſpell, kept ſecret ſince the world began, and not made knowne to the ſonnes of men (that is, to the Gentiles, that were onelyonly the ſonnes of men, as the daughters of the wickedGen 6. 2. Epheſ. 3. 5. are called the daughters of men) is now made knowne and reuealed vntounto his holy Apoſtles before, and in theſe times alſo to the ſincere Miniſters thereof.
Whereas before alſo God ſhewed his word onelyonly to Iaakob, Pſal. 147. 19. 20.and his iudgements vntounto Iſrael, not dealing ſo with any nation: and the Oracles of God were onelyonly committed to the Rom. 3. 2.Iewes; now they are communicated to all nations, the partition wall being broken downe and Iewes and Gentiles madeEpheſ 2. 13. 14. Gal. 3. 28. one, and there being no difference of the one from the other.
In all the former reſpects, may not the will of God now reuealed in the Goſpell, be called good, yea better then the will of God reuealed in the old Teſtament? Certainly we may ſo call it by Apoſtolicall warrant and authoritie. For this will of God contained in the new Teſtament? and being the new Teſtament is expreſly ſaid to be a better teſtament, Heb. 17. 22. and 8. 6.or a better couenant; as hauing better promiſes, not of an earthly Canaan, but of an heauenly kingdome, typically ſignified by the former Canaan; and being confirmed and ſealed, not by the blood of buls and goates, but by the Heb. 9. 13. and 10. 4.blood of Ieſus Chriſt, though figuratiuely alſo repreſented by that blood of bules and goates; and yet not repeated, butHeb. 7. 27. and 9. 28. and 10. 10 once ſhed, for euer to ſanctifie them that are ſanctified; yea, that are to be ſanctified for euer afterward: yea alſo, that were ſanctified euer before. For all the Fathers, euen of the old Teſtament, were not ſanctified and ſaued by the ſacrifices of thoſe times, but by the ſacrifice onelyonly of Chriſt Ieſus himſelfe, offered by himſelfe, and typed by the formerEpheſ. 44. 5. ſacrifices. For as there is but one faith, and one hope, &c. ſo there was but one ſaluation, and that one was common to all beleeuers vnderunder the Law as well as in the time of the Goſpell: Chriſt Ieſus is the ſame, yeſterday, and to Heb. 13. 8. …n…l. 13. 18.day, and for euer. He is the Lambe ſlaine from the beginning of the world, that is, by vertue of whoſe blood ſhed in theſe laſt times, all the elect before the coming of Chriſt in the fleſh, as well as they that were borne after, were ſaued, and en…red into heauen immediatly after their tranſlation from hence. And therefore our Sauiour promiſeth no other happineſſe or ſaluation to them that ſhall be called and come from the Eaſt and from the Weſt, that is, from all cornersMat. 8. 11. of the world, then to ſit downe with Abraham, Iſaac and Iacob in the kingdome of heauen.
But to returne; in conſideration of the things before ſaid, the Apoſtle ſpeaking of theſe times, wherein this good will of God is reuealed, ſaith, The grace of God hath appeared, bringing ſaluation vntounto all men. By the word grace Tit. 2. 1….of God, he meaneth the Goſpel: by the word appeareth, he meaneth hath ſhined and gloriouſly broken forth, diſſoluing and ſcattering all the cloudie types of the Law, like to the Sunne breaking out of, or ſcattering the darkneſſe of the night, and the thick clouds of the aire. By the words bringing ſaluation, he meaneth the declaring, yea alſo the conferring of ſaluation more plentifully then before. And by all men he vnderſtandeth all, both of what ſtate and condition ſoeuer, old or yong, men or women, maſters or ſeruants, &c. and alſo of what nation ſoeuer, Iewes or Gentiles, as before was ſhewed. And though in the words following▪ he ſaith, that it teacheth vsus the ſame things that the morall Law teacheth, and that as children, according to the ſignification of the word, thereby inſinuating that all that will be taught by the Goſpell of the kingdome, andMat. 4. 23. that will by the Goſpel enter into the kingdome of God, muſt be like to little children: yet he meaneth another manerMark. 10. 15. of teaching then onelyonly of the bare Law: namely, not imperatiuely onelyonly and outwardly, but alſo effectiuely, powerfully and inwardly working that it teacheth.
So alſo, and in the former reſpects, the Goſpell is calledHeb. 2. 3. Act. 3. 15. and 5. 31. Heb. 2. 10. by the name of ſaluation, and of great ſaluation, as more powerfully and abundantly making men partakers of ſaluation, and of the Prince and author of ſaluation Chriſt Ieſus himſelfe, who therefore by Simeon in his Song is calledLuk. 2. 30. by the name of Saluation.
Neither is the Goſpell called great ſaluation, in the former reſpects onelyonly, but alſo becauſe of the great miſerie of all men without the Goſpel: all men without the Goſpel ſitting in darkneſſe and in the ſhadow of death; and being inLuk. 1. 79. the hands of their enemies, not bodily, but ſpirituall, euen of Satan himſelfe.Act. 26. 18.
The puniſhment alſo of the contempt or neglect of the Goſpel the meanes of that great ſaluation, being greater then of the men of Sodom and Gomorrha at the day of iudgment, Mat. 10. 16.doth plainly ſhew, that the Goſpell is more excellent then the miniſterie of former times▪ yea, ſo much the more, becauſe the Apoſtle ſaying, How ſhall we eſcape, if Heb. 2. 3▪we neglect ſo great ſaluation? by that maner of queſtion noteth an impoſſibilitie of eſcaping the puniſhment. For thisIoh. 3. 4. 12. Mat. 26. 54. Rom▪ 8. 32. word how, noteth an impoſſibilitie in diuers other places of the Scripture. And is not this iuſt, ſith they that contemne the Goſpel, contemne Chriſt Ieſus, and God himſelfe?Luk. 10. 16. And falling away from the Goſpell after the receiuingHeb. 6. 5. 6. thereof, and thereby taſting the powers of the world to come▪ they againe crucifie to themſelues Chriſt Ieſus? Neither Heb. 10. 26▪doth there remaine any more ſacrifice for their ſinnes. The contemners of Lots miniſterie, and of the miniſterie of the Law, had and hauehave their remedie in Chriſt. Out of Chriſt in his Goſpel, and out of his Goſpell ſo neglected and renounced, there is no other remedie to be vſed, no other refuge whereto to flie. Is there any other name among men Act. 4. 12.whereby we may be ſaued, then by the name of Chriſt? Or, is there any other Sauiour in heauen or in earth, by whom to be ſaued, Chriſt Ieſus being ſhaken off and forſaken?
Moreouer, the Goſpell is ſo excellent, ſo glorious, that now (and here in this world) this is one end (as before Iin Chap. 1. ſaid) of the miniſterie thereof by men, that vntounto principalities and powers in the heau…nly places (that is, vntounto theEpheſ 3. 10. Angels of heauen) might be made knowne by the Church the manifold wiſedome of God. For which cauſe the Angels (as it were ſtretching out their necks) do deſire to behold (that1. Pet. 1. 12. is▪ more and more to vnderſtand) the things that are now preached in the Goſpell: as ſometime the two Cherubims Exo. 25. 18. &c. and 37. 7. &c.made of gold▪ were ſet with their faces one towards another, looking (both) to the M…rcie ſeate, as it were liſtening what the Lord from thence ſhould ſpeake vntounto his people. Is it a ſmall matter that the Angels muſt know, and deſire to know? O the wretchedneſſe then of men, that care not for the knowledge thereof;
The Angels alſo are ſaid to reioyce at the leaſt beginningLuk. 15. 7. of this ſaluation, euen in the firſt conuerſion of any ſinner. How alſo did a multitude of them reioyce at the birth of Chriſt▪ for the working of this ſaluation? and whoLuk. 2. 13. is both the author, and the matter, and the end of the Goſpell?
Let all theſe things be ſeriouſly conſidered, and no man is ſo blind but he will ſee, no man ſo wilfull but he will acknowledge the will of God now reuealed in the Goſpell, ſince the comming of Chriſt, to be better then his wil before deliuered in the Law, and the time thereof better then the time of the old Teſtament. If any be ſo blind that he doth not ſee it, and ſo wilfull that he will not acknowledge it; oh wo, wo vntounto him: I would not be in his coate, in his condition for a thouſand thouſand worlds. Thus much of the firſt adiunct in this place, of the wil of God, viz. that it is called good.
The ſecond adiunct thereof is acceptable or well pleaſing. The ſecond adiunct of the wil of God. Acceptable, or well pleaſing. Epheſ. 5. 10.For it is the ſame word (as I noted before) that is vſed for the third adiunct of our ſacrifice. The ſame word both for the verb, and alſo for this adiunct of the will of God, is vſed elſewhere, prouing what is acceptable (or well pleaſing) vntounto the Lord. This adiunct is a conſequent of the former, good, as before it was of holy. For whatſoeuer is holy or good, eſpecially ſo good as before we hauehave heard this wil of God to be, cannot but be alſo acceptable and wel pleaſing to God: becauſe God himſelfe is good, and the author of all goodneſſe and kindneſſe in other; and it was his good pleaſure, that this his will and new Teſtament ſhould be ſo good as it is. Therefore he ſaith not, ThereIer. 31. 31. Heb. 8. 8. ſhall be a new couenant, but I will make a new couenant with the houſe of Iudah, &c. And this the Apoſtle applieth to the time of the Goſpell, and to the new Teſtament before ſpoken of. If therefore this new Teſtament be Gods owne work, it cannot but be acceptable and well pleaſing vntounto him. That this is here taken by oppoſition and compariſon, as well as the former, it is manifeſt, becauſe the former will of God▪ and the old Teſtament, eſpecially touching the ſacrifices, and other rites and ceremonies of the Law, had all relation to the new Teſtament and Goſpell, and to the will of God therein contained: without which relation, the obſeruation of them was neuer acceptable or well pleaſing vntounto God: yea, it was reiected by him, as i… he had not required it: yea, it was hatefull vntounto him; euenIſay. 1. 11. 12. 13 14. Iſay. 66. 3. an abomination, and as a thing that troubled him. Yea, he that killed an oxe (for ſacrifice) was as he that ſlue (or murdered) a man; he that ſacrificed a lambe, as he that cut off a dogs necke: he that offered an oblation, as if he offered ſwines fleſh, &c. By another Prophet alſo he ſaith, that their burnt Ier. 6. 20▪offerings were not acceptable vntounto him, neither their ſacrifices ſweet. Doth he not alſo ſay the very like by the Prophet Amos? Yea, likewiſe by Micah? Some perhaps will obiectAmos. 5 21. Mica. 6. 7., that all that was, becauſe with ſuch ſacrifices they did not ioyne obedience vntounto the morall Law. True: but whence was this, but becauſe they looked not to Chriſt in the new Teſtament, without faith in whom there is noHeb. 11. 6. pleaſing of God? and becauſe the law of God morall was not written in their hearts, according to the promiſe forIer. 21. 33. 2. Cor. 3. 3. Heb. 8. 10. the time of the Goſpell and new couenant of God; as alſo according to the commendation of the new couenant by the Apoſtle.
Touching the comparatiue taking of this adiunct, that now the will of God, or the new Teſtament and Goſpell declaring that will of God, is more acceptable and pleaſing, it is euident, becauſe Chriſt Ieſus before onelyonly promiſed, is now come into the world, and hath by the Father himſelfe bin viſibly ſealed (as himſelfe ſpeaketh) byIoh. 6. 27. the holy Ghoſt deſcending vponupon him in the forme of a Doue, and as publikly and audibly proclaimed to be his Sonne Mat. 3. 16. 17.in whom he is well pleaſed. And according hereunto God is oftener and more plainly called the Father of our Lord Ieſus Chriſt, and by him our Father, in the new Teſtament, then euer before in the old Teſtament. What doth this intimate, but that God hath more abundantly powred out his Fatherly louelove in theſe dayes, and is better pleaſed with vsus, as with his adopted children, then euer before?
And▪ did the Lord euer ſhew himſelfe ſo well pleaſed in the time of the old Teſtament and vnderunder the Law, as he hath done in the time of the new Teſtament, and ſince the preaching of the Goſpell? Did he euer ſo grace any Miniſters of the old Teſtament, yea the beſt Prophets, as he did the Apoſtles, by ſending downe the holy Ghoſt in the viſible ſimilitude of clouen tongues like as of fire, ſitting Act. 2. 3. &c.vponupon eueryevery one of them, whereby they that before could ſpeake but one tongue, did preſently ſpeake all languages? yea ſo alſo, that at the ſame time, by one dayes preachingver. 41., there were conuerted to the faith and added to the Church about three thouſand ſoules, which did abundantly teſtifie their ſaid effectuall conuerſion, by making all things common, and ſelling their poſſeſſions, and parting them to all men as eueryevery man had need: doing the like alſo afterward with great alacritie, and being of one heart and of one ſoule; theAct. 4. 32. number of beleeuers that were before but three thouſand, being then increaſed to fiue thouſandver. 4..
How alſo did the Lord ſhew himſelfe well pleaſed, yea better pleaſed then euer before, by working greater miracles then euer before had bin wrought, at leaſt in ſuch abundance? not onelyonly by giuing ſight to the blind, hearing and ſpeech to the deafe and dumbe, raiſing the dead, caſting out of diuels, a worke neuer before heard of; and that not onelyonly by our Sauiour himſelfe, but alſo by the Apoſtles; by giuing health to the ſicke, not only to whom the Apoſtles ſpake, but alſo to ſuch as did but ſtand in the ſhadow of them? Were not alſo the gifts of the holyAct 5. 15. Act. 8. 17 and. 19. 6. Act. 10. 44. Ghoſt giuen to many other, by laying on of the hands of the Apoſtles? yea, by their words, and that euen to ſpeake with tongues? Doth not the Apoſtle alſo by this Gods bearing witneſſe vntounto the Goſpell by ſignes and wonders, and diuers miracles and gifts of the holy Ghoſt, proue the Goſpel before by him called by the name of the great ſaluation, to be more excellent then the Law, which he calleth but by the name of a word (as it were a bare word) ſpoken by Angels? Heb. 2. 2. 3.and therefore alſo the neglect of the Goſpell to be a greater ſinne then the deſpiſing of that word, though ſpoken by Angels?
All theſe things do abundantly ſhew the will of God reuealed in the Goſpell, to be better pleaſing to God now, then his will before in the ol… Teſtament: and all this to be ſo, becauſe himſelfe would hauehave it ſo to be. It is not therefore of vsus, or from vsus, as though we in this time of the Goſpell had procured or deſerued God to be better pl…aſed with vsus, then with other heretofore. For how could this be, ſith we had alwayes before ſit in darkneſſe and in Luk. …. 79. Epheſ. 2. 1. ver. 12.the ſhadow of death, and had alſo bin dead in treſpaſſes and ſins▪ &c. ſtrangers frrom the couenants of promiſe, &c. being alſo ſo without knowledge, that we did not ſo much as call vponupon his Name, much leſſe did we craue any gracePſal. 79. 6. of him, at leaſt ſo, as to be heard, and to obtaine ſuch grace as whereby to be well pleaſing vntounto him? But, as therefore the firſt couenant that God made with Abraham, and afterward renewed and continued with his ſeed, was not for any goodneſſe of them, or of any deſert in them, (they then ſeruing other gods) but onelyonly of Gods louelove towardsIoſh. 24. Dan 7. 8. 1. Sam. 12. 22. them, and becauſe it pleaſed him to make them his people: ſo is it to be ſaid of this, and of all that enioy this good will of God, whereby they were or are acceptable vntounto him.
If it be ſaid, that this is the time of the Goſpell and of the new Teſtament, and that yet we liuing vnderunder the ſame, hauehave no ſuch thing: I anſwer firſt, that Gods graces are at his owne diſpoſition; and that therfore in that place before to the Hebrewes, of Gods ſo bearing witneſſe to the Heb. 2. 4. Pſal. 24. 1. and 50. 10. Hag. 2. 8.Goſpell by ſignes and wonders, &c. it is added, according to his owne will. May man do with his owne what he wil, though indeed he hauehave nothing of his owne, but all be the Lords; and may not God much more do with his owne, and beſtow his graces on whom he will, where, when, and howMat. 20. 15. it pleaſeth him? Gods ſparing of his graces now, and not powring out his Spirit, nor beſtowing his mercies as at the firſt he did, is not of any niggardlineſſe in him, but of his wiſedome, as knowing what is fitteſt for all perſons and times. It is alſo according to his owne word, fortelling the cauſe thereof, namely, the falling away of many from the 1. Tim. 4. 1.faith, and their liſtning to ſeducing ſpirits, and doctrines of diuels; and beleeuing of lies, and not the truth, but taking pleaſure 2. Theſ. 2. 11. 12.in vnrighteouſneſſe: ſo that the reſtraint of Gods mercies now, is not from any inconſtancie in God, but from the ſinnes of men, and for the manifeſtation of Gods iuſtice, to his owne glorie, for mens ſuch ſinnes.
In reſpect of the former apoſtaſie and declining from the truth, and beleeuing of lies, notwithſtanding the Lord had ſo graced and magnified the ſame truth by thoſe manifold meanes before mentioned, we may rather admire his goodneſſe in vouchſafing the leaſt merciemercy now, then charge him with any vnfaithfulneſſe or inconſtancie.
The former gifts alſo of the holy Ghoſt in former times beſtowed, and the former miracles and works of God before wrought, were not onelyonly for that age, but alſo for all ages to come, and for confirmation of the Goſpell to all other. As our Sauiour ſaith of the writings of Moſes, If ye beleeue not his writings, how ſhall ye beleeue my words? AndIoh. 5. 47. againe of Moſes and the Prophets, If they heare not Moſes and the Prophets, (that is, the preaching of their doctrine)Luk. 16. 31. neither will they be perſwaded though one roſe from the dead: and ſo much more may it be ſaid of thoſe former works done by our Sauiour, and his Apoſtles through the power of our Sauiour, as alſo of the gifts of the holy Ghoſt then beſtowed, they hauehave the works of our Sauiour and his Apoſtles alreadie written: and in his written word they may reade how the Lord before hath powred out his Spirit vponupon all fleſh; if they beleeue not them, neither wil they beleeue, if they ſhould ſee the like in theſe times.
But I demand, hath God ſhut vp all his works and graces for confirmation of his Goſpell in former times ſo long paſt? Hath he not in theſe laſt times, ſince the breaking forth of the glorious light of the Goſpell out of the foule fog and thick and palpable darkneſſe of Poperie (a thouſand times worſe then the darkneſſe of Egypt, or atExod. 10. 21. Mat 27. 45. the death of Chriſt?) Hath not God now, I ſay, by many graces and works teſtified this his laſt will and teſtament made by his Sonne in his name, to be acceptable and well pleaſing vntounto him? yea, ſo acceptable and well pleaſing, as before we heard? Many wayes. For how mightily hath his ſaid will and Goſpell preuailed and increaſed ſince the dayes of Wickliffe, Iohn Huſſe, Ierome of Prague, Luther, Melancthon, Occolampadius, and a few other, all but few and weake, and yet ſtrongly oppoſed and oppugned by many potent aduerſaries? yea, though all the world almoſt, Pope, Emperour, and all other Princes (the Duke of Saxonie excepted) contended with the ſaid Luther, moſt worthily propugning and maintaining the Goſpel againſt them all, yet they could not preuaile againſt him; but he, maugre the heads of them all, and inuitis & reluctantibus omnibus, in deſpight of them all, eſcaped all their hands, and peaceably died in his bed. Were not theſe things the works of the Lord? They were the workes of the Lord,Pſal. 118. 23. and iuſtly maruellous in our eyes. The like may be ſaid of the mightie preſeruing and vpholding of little Geneua, often ſtrongly aſſaulted by great enemies. So likewiſe of Rochell▪ long ſince long beſieged by a former King, and yet in the end deliuered; and before their deliuerie, graciouſly relieued in their great diſtreſſe and famine, by a multitude of ſmall fiſhes, the which ceaſed preſently vponupon the breaking vp of their ſiege.
May not the ſame be ſaid of the flouriſhing ſtate of our late moſt renowmed Queene Elizabeth, mightily alwaies preſerued from many great home-conſpiracies, and from the intended Spaniſh inuaſion in the yeare 1588. yea, often alſo curſed by that man of ſin, Antichriſt of Rome (moſt of God accurſed himſelfe) & yet ye more alwaies bleſſed by the Higheſt, that only hath power effectually to bleſſe and to curſe; and that hath curſed that Man of ſinne, and will yet (ere it be long, we doubt not) curſe him with a much more bitter curſe then euer the Angell of the Lord curſed Meroz and the inhabitants thereof, becauſe they came not to the help of the Lord, to the help of the Lord againſt Iudg. 5. 23.the mightie.
May not the like be ſaid of the Lords preſent Lieutenant here in Great Brittaine, now ſitting vponupon the throne, touching his gracious preſeruation, as from other conſpiracies, ſo eſpecially from the Powder Treaſon? Verily, ſo much the greater hath his preſeruation bin, by how much the more Poperie and all other ſinnes hauehave lately abounded. For the ſinne of the people, is the danger of King and kingdome. If ſtill (ſaith Samuel) ye do wickedly, ye ſhall be 1. Sam. 12. 25.conſumed, both ye and your King. I might here ſpeake of the great iudgements of God vponupon many great aduerſaries of the Goſpell. For ſuch iudgements vponupon ſuch, do moſt abundantly and graciouſly teſtifie Gods will in the Goſpell to be acceptable and well pleaſing vntounto him.
Though alſo God in theſe laſt times hauehave not giuen the gift of tongues immediatly and extraordinarily, as he did in the Apoſtles times: yet who knoweth not, but that the knowledge of them and of all other learning hath mightily increaſed ſince the late decreaſe of Popery, by the increaſe of the Goſpell, and the breath of the Lords 2. Theſ. 2. 8.mouth. The Papiſts themſelues are much more skilfull in the tongues, and eueryevery way more learned, then they were when Poperie was at the higheſt. For all which their learning, they may thanke the Proteſtants, whoſe learning hath bin a whetſtone to prouoke them to the more ſtudie for the maintenance of their damnable hereſies and doctrines of diuels: and yet notwithſtanding by all their learning, they hauehave not bin able neither ſhall be able to ſupport their ſaid hereſies and diuelliſh doctrines from falling more and more.
In the chiefe time of Poperie, alas what poore, what pitiful learning was there? It was then a common prouerb, Graecum eſt, legi non poteſt: It is Greeke, it cannot be read. Now I do verily thinke, that in ſome one Colledge in Cambridge and Oxenford, there are more good Grecians and Hebricians, then were 200 yeares ſince in all Chriſtendome. That moſt reuerend learned man D. Fulke (the bane of Papiſts) being Maſter of Pembroke Hall in Cambridge, would ſometimes make the Fellows of that Houſe merry with the verſes that were made by ſome old Fellows and Maſters of Arts in S. Iohns Colledge, at the burning of Bucers bones. For there being a commandement from the Vice-chancellor then being, that all Maſters of Art ſhould make verſes againſt Bucer, ſome Fellowes of that Houſe were much troubled therewith, and did much murmure amongſt themſelues, and complained one to an other. Some of them opening their griefe to the Tutor of D. Fulke, then a yong and new Student in that Houſe; his ſaid Tutor ſaid vntounto them: Why Sirs, I will tell you what ye ſhall do; I hauehave a yong ſcholler that is very pregnant and nimble in verſifying; make you verſes therefore as well as ye can, bring them to me, and my ſcholler ſhall correct them. So they made verſes as well as they could, and brought them accordingly to his Tutor, who gaue them to his ſcholler to be corrected by him, who alſo kept them by him. But ſuch ſtuffe, as (according to the common ſpeech) would make a horſe to breake his halter to heare them. Whiles I was in Cambridge, being then ſomewhat familiar with one of the Fellowes of that Houſe, yet liuing, and a great learned man, and one of the chiefe Biſhops in the Land, ſometimes meeting together, he would make vsus all ſport by relating ſome of the verſes, as D. Fulke had made him and other Fellowes of that Houſe merry with them in their meetings. I confeſſe my fault in my great forgetfulneſſe of them as well as of better things. One Pentameter verſe I do onelyonly remember, which is this,
Crematur anima, cremetúrque corpus.
Is it not a ſweete one? I could laugh my ſelfe, as old as I am, as heauie laden with many afflictions as I am, but that theſe times call vsus rather to mourning and prayers. Lachrymae & preces ſunt arma Eccleſiae: Prayers and teares are the weapons of the Church; neuer more needing them then now it doth, in ſo many places lying a bleeding as it doth. But equiuocation, truce-breaking, trecherie and treaſon, crueltie and murder (euen of Princes) are the weapons of the Romiſh ſynagogue. Therefore the Romiſh ſynagogue is not the Church.
To returne; I may adde to the former the gift of Printing, inuented about the time of breaking forth of the Goſpell out of the darkneſſe of Poperie, neuer before heard of; and the time ſince the beginning hereof is not yet 200 yeares: notwithſtanding this, by whom ſoeuer firſt inuented, the Lord hath graciouſly vſed as his Lighthorſeman for carying of his Goſpell into all countries, and for the better propagation thereof; as alſo for the further battering down of that Romiſh myſterie of iniquitie.
The vſe of this briefly is firſt to teach vsus, if we wil hauehave our ſelues, thoughts, affections, words and works to pleaſe God, then repaire to this wil of God, and thereof to learne ſo to be, and ſo to do for matter and maner. If we reiect or neglect this will, neither ſhall our perſons euer pleaſe him, nor our thoughts, affections, words or actions be any delight vntounto him. For this adiunct is here giuen to this will of God, by the way of excellencie and ſingularitie, as belonging onelyonly to this will, and as noting that no mans or Angels will can bring our perſons into fauour with God, or make our thoughts, affections, words or works well pleaſing vntounto him. Yea, the more we attend and apply our ſelues to the will of any other, not agreeingIſay. 29. 13. to this will, the more we offend and diſpleaſe God. But hereof ſomewhat hath bin ſaid before. The ſame is to be ſaid of other belonging vntounto vsus, to do what lieth in vsus for the prouoking of them to ſuch due regard of the will of God, as whereby they alſo may be made acceptable and well pleaſing to God, as this will of God it ſelfe is.
Secondly, the more that God acquainteth and affecteth vsus with this his well pleaſing will, the more thankfull let vsus be vntounto him in that behalfe, and labour alſo the more to pleaſe him according thereunto. Thus much of the ſecond adiunct of this will of God in this place.