The Christians Sacrifice Better than all the Legal Sacrifices of Jews, Treatise · Chapter 15
CHAP. XV.
Of the third adiunct of this will of God, viz. perfect.
THe third and laſt adiunct of the will of God now remaineth,Perfect. namely, that it is here ſaid to be perfect. This alſo I vnderſtand oppoſitiuely and comparatiuely. Oppoſitiuely, becauſe the old Teſtament was imperfect: comparatiuely, becauſe this therefore is more perfect; yea moſt perfect, compleate and abſolute. If it be obiected,Pſal. 19. 7. that the Prophet ſaith, The law (or doctrine) of the Lord is perfect, long before Chriſt came; and the Goſpell was giuen and written, as now we hauehave it. Yea, if it be further obiected, that that which before I ſaid, that the wil of God was before imperfect, and that now it is more perfect then before, implieth a contradiction, becauſe the comparatiue argueth a poſitiue, and more perfect now, intimateth a perfect more. I anſwer to the ſecond obiection firſt, y• ye comparatiue doth not always argue a poſitue, neither doth one thing more perfect then another, argue the other therefore to be perfect. This is plaine by diuers places in the Scripture. When Peter ſaith, It is better▪ if the wil 1. Pet. 3. 13.of God be ſo, that ye ſuffer for well doing then for euill doing; he doth not therefore argue, that it is good to ſuffer for euill doing; but onelyonly meaneth that it is not all good, but euill to ſuffer for euill doing. When Paul ſaith, It is better 1. Cor. 7. 9.to marrie then to burne; doth he meane, that it is therefore good to burne? When the Prophet ſaith, It is better to truſt Pſal. 118. 8. 9.in the Lord, then to put confidence in man: it is better to truſt in the Lord, then to put confidence in Princes: doth he meane that it is therefore good to put confidence in man, or in Princes? I trow not. For another Prophet ſaith, Curſedis Ier. 17. 5.the man that truſteth in man, &c.
Touching that place, The law (or doctrine) of the law is perfect; and for further anſwer of both the branches of the former obiections: a thing may be perfect in diuers reſpects; and firſt in reſpect of time or ages. That may be perfect for one time and age, that is not for another. As for example, a horne-booke (as we call it) may be perfect, and hauehave all that is needfull for a yong child: and a Primmer for him afterward, when he is growne of more ſtature: and after that he can reade Engliſh, then an Accidence for the principles of Grammar: which books containe not all things fit to be learned when he is elder. So is it touching this matter. The Church of God before theGal. 4. 1. 4. &c. coming of Chriſt, was as it were in her nonage, vnderunder age, in her childhood, and not capable of all doctrine; and therefore the Lord dealt accordingly, and gaue her onelyonly ſuch rudiments and principles as were fit for her, yea alſo ſufficient for her in that conditiō, accompanying the ſame with ſuch other matters, as it were gay things, as whereby ſhe might be the better pleaſed, and the more allured to learne ſuch things as were then taught. Therefore as there were ſacrifices and other ceremonies; ſo alſo the Tabernacle firſt, and afterward the Temple, were adorned with many things of ſiluer & gold; though alſo therein ye Lord had a further reach & drift, then onelyonly to allure them the better to worſhip him in that maner that then he preſcribed; euen to foreſhew the beautie and glorie of his Church afterward, eſpecially in heauen; and in the meane time how glorious inwardly all ſhould be, that are members of his ſpirituall temple here in this world.
And in reſpect of the diuers ages in grace, and capacities of men now for knowledge of the myſteries of this will of God, all is not to be taught all men, nor at all times. This our Sauiour teacheth, ſaying, No man putteth a peece Mat. 9. 16. 17.of new cloth in an old garment, &c. neither do men put new wine into old veſſels, &c. And againe, I hauehave many things yet Ioh. 16. 12.to ſay vntounto you, but ye cannot beare them, that is, ye are not capable of them. Doth not the Apoſtle teach the very ſame, when he ſaith, And I brethren could not ſpeake vntounto 1. Cor. 3. 1.you as vntounto ſpirituall, but as vntounto carnall, euen as vntounto babes in Chriſt. The like is written to the Hebrewes. As it is in garmentsHeb. 5. 11. for children of diuers ages and ſtatures, one is enough for one, that is not enough for another: yea alſo in meates, according to the words of the Apoſtle: ſo is it touching this will of God.
Moreouer, for a more full anſwer of the former obiection; there is a double perfection. A perfection for matter or ſubſtance; and a perfection for circumſtances belonging to the matter or ſubſtance. Let me illuſtrate this by a ſimilitude. Two men bargaining together for land or ſome other thing, either vponupon ſale or vponupon deed, agreeing together vponupon the ſubſtance thereof, and couenants and conditions thereto belonging, do paſſe their word one to another, yea alſo before witneſſes for performance of the ſaid bargaine: it may be alſo they ſet downe ſomething briefly in writing, the better to teſtifie the ſame: notwithſtanding they reſerue and deferre the making and ſealing of deeds or indentures or bonds till another time, for the perfecting thereof in ſuch forme as whereby it may be the more firme for euer afterward. Such a bargaine ſo at the firſt made, is ſound and good for the ſubſtance thereof: but as touching the maner and forme, and other complements, it is not throughly perfect, till deeds or indentures, or bonds be drawne in forme of law, ſigned, ſealed, and deliuered before witneſſes. As it is thus betwixt man and man, ſo is it touching the will of God betwixt God and man. His will in ſubſtance was perfect in Dauids time, yea in the time of Moſes, of Abraham; yea of Adam, immediatly after his fall, when this promiſe wasGen. 3. 15. made, I wil put enmity between thee & the woman, & between her ſeed and thy ſeed: it ſhall bruiſe thy head, and thou ſhalt bruiſe his heele. Theſe words were indeed ſpoken to the Serpent, but belonged to the woman, yea alſo to the man, and to the poſteritie of both. They containe two parts: a commination to the Serpent, that the ſeed of the woman (Chriſt) ſhould breake the head of the Serpent, that is, ſhould vtterly ſubdue the diuell and all his power; which notwithſtanding was a promiſe to the woman and to her ſeed. The ſecond part of the ſaid ſpeech of God, was a prophecie and a foretelling that the ſerpent and diuell, that had abuſed the viſible ſerpent in deceiuing of the woman, ſhould not for all that leaue his malice and ha…d againſt the woman and her ſeed, but ſhould alwayes … nibling (yet but nibling) at their heele, not being able … do any hurt to their principall parts. And this the Lord added as an admonition to the woman and her ſeed, to take the better heed of the Serpents ſaid nibling. Now although this will of God were in ſubſtance perfect at the firſt; yet it being onelyonly in promiſe, and a matter of great importance required a long time for the making of all writings, and the ſealing of them, with other matters belonging to the performance and full accompliſhment of the ſaid will. The writings were begun to be made, or rather drawne by Moſes at the direction of God himſelfe: after Moſes, the Lord from time vſed other clarks (as it were) and ſecretaries to write more, not in ſubſtance, but for the better explaning of thoſe that Moſes had written, and that as occaſion required in reſpect of times and perſons, till the comming of Chriſt. When Chriſt was come, then firſt of all himſelfe in his owne perſon more fully2. Tim. 3. 16. 2. Pet. 1. 21. opened the former writings written by the inſpiration of God, and as the holy Ghoſt had moued holy men before to write. After Chriſt, the Apoſtles hauing plentifully receiued the holy Ghoſt, wrote all things done and ſpoken by our Sauiour, that were neceſſarie for vsus to beleeue vntounto ſaluation. Much alſo of that that Moſes had written being written to continue but for a time, euen til the death of Chriſt, was by the death of Chriſt cancelled, as being performed and accompliſhed, and all neceſſarie to ſaluation, and to remain without any alteration, was ſealed with the blood of Chriſt, as with the Lords broade ſeale of heauen.
Notwithſtanding the Lord would hauehave all that was diſanulledWhy the Lord would hauehave the law being abrogated to remaine for all that vponupon record in the time of the Goſpell. by Chriſt, to remaine vponupon record for all poſteritie; not to be obſerued as it had bin, but to the end that thereby it might be the more euident, how all things before promiſed, foretold▪ or ſet forth by types, figures and ſhadowes, were accompliſhed, that ſo alſo men liuing vnderunder the Goſpell, might the better ſee their great prerogatiues aboue them that liued vnderunder the Law, and in the time of the old Teſtament. The abrogating therefore of the old Teſtament, ſo farre as it was old and to be abrogated, doth not any way fauour thoſe that fondly think the Scriptures of the old Teſtament no way to belong vntounto vsus now. For how ſhall we ſee the truth of that that the ApoſtleAct. 26. 22. ſaith, he had ſaid no other things then thoſe which Moſes and the Prophets had ſaid ſhould come; and that the Goſpell was Rom 1. 2.that that God had promiſed by his Prophets in holy Scriptures? As alſo how ſhall we well vnderſtand diuers things in theM…t. 1. 22. 2. 15. 18. 3. 3. 4. 14. 26 54.. Ioh. 19. 36. 37. Goſpell, of which it is ſaid, they were done that the Scriptures might be fulfilled, or as it was written, if we hauehave not the Scripture of the old Teſtament to ſhew vsus what had bin written? How ſhall we alſo vnderſtand the proofe of many things in the Acts and in the Epiſtles by the teſtimonie of former Scriptures, if we hauehave not the ſaid Scriptures?
Notwithſtanding the old and new Teſtament do herein differ: firſt, that all things before promiſed, are in the New performed. Secondly, that the New is more perſpicuous then the Old: yea alſo maketh the Old more plaine then it was. And hereby it is euident, that the new Teſtament is more perfect then the Old. For, are not performances better then promiſes? All things indeed by the Lord promiſed, are as certaine in reſpect of God as if they were performed: but they are not ſo perfect vntounto vsus, in reſpect of our weakneſſe. Dauid was aſſured of the kingdome of1. Sam. 16. 13. Iſrael by the word and annointing of Samuel, and by many experiences of Gods mercies towards him, whereby he comforted Saul himſelfe againſt Goliah, before in a pitiful1. Sam. 17. 11. …2. 24. 34. feare of him, as wel as al the reſt of Iſrael, who for feare of Goliah did hide their heads: yea, that Dauid ſhould be King, was knowne to all the people, as appeareth by the words of Ionathan, and alſo of Abigail vntounto Dauid. Yet1. Sam 20. 14. 15. and 25. 30. alas, after all theſe and many great deliuerances of Dauid from Saul, how in a kind of deſpaire ſaid he in his heart, I ſhall now periſh one day by the hand of Saul?1. Sam 27. 1.
To proceed yet further, this laſt will and teſtament of God is more perfect then the former, not onelyonly in the former reſpects of performing all things before promiſed and ſignified by types, &c. of remouing ſuch types and figures, as before did obſcure his will, and of the more clearing of the ſubſtance it ſelfe of his wil, by our Sauiour and by his Apoſtles, but alſo becauſe now in theſe laſt dayes he hath ſpoken by his Sonne, both immediatly in the perſon of his Sonne made man, and alſo mediatly inHeb. 1. 2. 2. Cor. 13. 3. his Apoſtles, that he will neuer ſpeake any more by any man in ſuch maner, as that the word of any man ſhall be accounted the word of God, as heretofore the word of Moſes, and the other Prophets, and the Apoſtles hath bin accounted, and is to be accounted the word of God, and for the rule of any mans faith or life, any otherwiſe then it agreeth with his word written by Moſes, the Prophets and Apoſtles.
Before the comming of Chriſt, God raiſed vp diuers Prophets, Prophet after Prophet, the latter to expound and interprete (as it were) the former; giuing leſſon vponupon leſſon, line vponupon line, line vponupon line, now a little and then a Iſay. 28. 13.little. So likewiſe he directed the Apoſtles to write diuers Epiſtles to diuers Churches, ſome alſo to particular perſons: all which, and eueryevery part whereof is to be accounted and receiued as giuen by inſpiration of God, and therfore2. Tim. 3. 16. for the word of God: but now he hath ſpoken ſo fully and wholy by them before mentioned, that he will neuer ſpeake any more in ſuch maner: ſo that whoſoeuer he be that ſhall ſpeake or write, how learned, how godly ſoeuer he be, yet that which he ſhall ſpeake or write, though neuer ſo well agreeing with the word written, ſhall not be taken ſo to be the word of God, as that any may make the ſame a touchſtone for triall of any mens doctrine, as we may and muſt make the Scriptures of the old and new Teſtament. Oh what an euidence is this of the perfection of the new will and teſtament of God aboue the old? No booke of the old Teſtament was ſo ſingularly the will of God, but that other bookes after written were as well to be accounted of: neither the whole old Teſtament ſo, but that the New was likewiſe: neither any part of the new written before the other ſo, but that the other written afterward, was of equall authoritie with the former. So may it not be ſaid of any other bookes written ſince by any other whatſoeuer.
Laſt of all, this word perfect, doth not onelyonly import ſuch a will and teſtament, as whereto there ſhall neuer be any thing added as it were a codicill to be thereunto annexed, but alſo ſuch a will and teſtament as ſhall continue for euer to the end of the world, and neuer be aboliſhed or abrogated in the whole or in any part thereof, as the other was: and this the word here vſed and tranſlated perfect, in the Greeke and Latin tongue ſeemeth to import. Then is a thing ſaid to be perfected in Latin, when it is finiſhed and brought to the end. It is as plaine in the Greeke, becauſe the ſubſtantiue of the adiectiue here vſed, ſignifieth the end; and the aduerb deriued from both, ſignifieth to the end: as when it is ſaid, Hope perfectly, the1. Pet. 1. 13. meaning is, Hope to the end, as it is tranſlated in our new tranſlation. The ſame is alſo manifeſt by reaſon, touching the will of a man. For the laſt will and teſtament of a man cannot be altered after the death of the teſtator: ſo cannot the will and teſtament of God, made by his Sonne, in the name of God, and by the authoritie of God, be now altered: the Sonne that made it being now dead, and his will being proued in the great and high Court of heauen by God himſelfe the Iudge of all the world, from whom there is no appeale to any other. Where a teſtament is (ſaithHeb. 9. 16. the Apoſtle) there muſt alſo be the death of the teſtator: for a teſtament is of force after men are dead; otherwiſe it is of no ſtrength at all whiles the teſtator liueth.
If it be obiected, that albeit Chriſt died, yet he now liueth Reu. 1. 18.for euermore. I anſwer, that yet his death was ſo effectuall for confirmation of this his Will, that his ſaid Will cannot by his preſent life for euermore be cancelled or made of no force. For that his once death, though raiſed againe, was more then if all the men in the world, yea alſo if all the Angels in heauen had died, neuer to be againe reſtored to life. And by that his death he hath freed all his elect from euerlaſting death moſt iuſtly deſerued by them. Againe, though he now liue in heauen, yet he is ſo dead vntounto men, as that he ſhall neuer againe liue with men in this world, to eate and drinke, to be hungrie and thirſtie, and wearie in his owne perſon as he was.
To conclude all before written of theſe three adiunctsThe vſes of the former three adiuncts of the will of God. 1. Reprehenſion of the Papiſts. of this will of God, with the vſes thereof, the more excellent we hauehave heard the ſame to be by the ſaid ad…uncts, the greater is the wickedneſſe of all Papiſts, that denying the ſame to be ſo good, ſo well pleaſing, ſo perfect, and therefore do yet adde the doctrines of men, and the daily decrees of that man of ſinne, the child of perdition, the Antichriſt of Rome, not only as equall to this wil, neither to make y• ſame better, the acceptabler & ye more perfect, but alſo to abrogate it, and to diſpenſe with any thing done contrary thereunto, as with breach of oathes, the loyaltie of ſubiects vntounto their Soueraignes, the murder alſo of ſuch Princes, giuing their kingdomes to whom they liſt; ſo alſo with mariages within the degrees of kindred, forbidden mariage by God himſelfe.
It maketh alſo for reprehenſion of Anabaptiſts, Familiſts,Reprehenſion of the Annabaptiſts. and all other, that either reiect this will of God altogether, or thinke it not ſo good, ſo well pleaſing, and ſo perfect, but that there muſt be reuelations and viſions, whereby to be made the better, the more pleaſing, and perfect.
I might likewiſe here ſpeake of the contempt of theReprehenſion of ſome among vsus. word amongſt our ſelues; yea, by them that would not be accounted profane perſons as Eſau, but profeſſors, and ſuch as will ſhew faire countenances to Miniſters and to other that do indeed regard the word. But, oh who can ſo ſpeake as to reforme it? Not Paul himſelfe: not Chriſt as he was man, and as in his humane nature did once ſpeake vntounto men. If the word be preached to ſome in the morning, ſomewhat ſooner then other men preach; or in the afternoone ſomewhat later then other men, though vponupon neuer ſo good reaſon, yea vponupon ſome neceſſitie; oh then it is preached out of ſeaſon. What then? Hath not the Apoſtle commanded it ſo to be preached? Hath he2. Tim. 4. 2. commanded it ſo to be preached, and hath he not commanded it ſo to be heard? Yea, but in the morning we ſhall heare it in our owne Churches afterward, and in the afternoone we hauehave heard it there already; and therefore what need we to heare it againe? it is euen to glut vsus with hearing. So the Iſraelites loathed Manna. But alas, whatNum. 11. 67. followed? They luſted for fleſh, & they had it of ye daintieſt:Pſal. 78. 24. but they had little pleaſure in it; Whiles it was between their teeth, and ere it was chewed, the wrath of the Lord was kindled Num. 11. 33.againſt them, and the Lord ſmote the people with a very great plague, to the ſlaying of the fatteſt of them, &c. Againe, ifPſa. 78. 31. ſuch men as ſo excuſe themſelues, might hauehave ſiluer or gold, or both, or any other commodity offered vntounto them, either very cheape, or eſpecially for nothing, without anyI…ay. 55. 1. mony, and without any price, would they make ſuch excuſes? would they be ſo nice in taking paines to fetch it? As for ſome daintie Dames, euen ſprugd vp of nothing, that are ſo long in dreſſing and attiring themſelues in the morning, that they can ſcarce come to their owne Churches, how neare ſoeuer, till it be ten of the clock, when all are come together, and they may be ſeene of all; and that after their owne Sermon▪ or perhaps Seruice onelyonly read in the afternoone, they cannot take the paines to go heare the word preached a quarter of a mile from them, be the weather neuer ſo faire, the way neuer ſo plaine; let them take heed of that baldneſſe and girding of ſackcloth that theIſay. 3. 24. Lord by his Prophet threatneth to ſuch Touching other that obiect long preaching, and the Miniſters ſtanding aboue his houre, to keepe them from the word, ſome of them care not how long in the very night they ſit at a profane Play, or at other vaine exerciſes, as cards, dice, tables, and the like, and ſome ſwil…ing and drinking at Tauernes, Innes, Ale-houſes, &c. till t…ey cannot ſee the way home, not go when they are in the way; oh how may they feare, that it ſhall be eaſier for Sodome and Gomorrha in the Mat. 10. 15.day of iudgement then for them. Let them conſider to whom and in what earneſt manner our Sauiour threatneth this iudgement, and they ſhall perceiue that it belongeth much more vntounto thē, & to ſuch other contemners of this good, well pleaſing, and perfect will of God, as wherewith theſe times do eueryevery where abound. The ſame may be ſaid of all whom worldly buſineſſe, buying or ſelling, or walking to ſee their come, their kine, their ſheepe and lambes on the Lords dayes, when they might be partaker of the preaching of this will of God. Neither are they to be excuſed that ſpend the time in priuate reading of the word, when they might heare it publikly preached. Oh that all theſe would remember that to the Hebrewes before mentioned, How ſhall we eſcape if we neglect ſo great ſaluation? And oh that I could ſpeake that word in ſeaſon to any of them, that might be vntounto them as apples of gold with pictures Pro. 25. 11.of ſiluer. Thus much for reprehenſion.
The ſecond vſe is for inſtruction. How therefore ſhouldInſtruction. this excellencie of the new Teſtament and of the Goſpell ſince the comming of Chriſt, inflame the hearts of men with the louelove thereof? yea, how ſhould it make them ſicke of louelove vntounto it? Oh ſuch ſickneſſe is no whit dangerous: it is not of death, or vntounto death; but of life, and vntounto life, yea, vntounto euerlaſting life. I hauehave heard ſome wiſh for an Ague eueryevery Spring as thinking that an Ague in the Spring is phyſicke for a King. But alas, where ſhall we finde any ſo ſicke of louelove to the word, as that he may crie out with the Prophet, Oh how louelove I thy law? Many are ſick of ſinne,Pſal. 119 97. and feele it not: many of ſurfetting and drunkenneſſe and will not be cured: many of vanities, and all kind of pleaſures: many and very many, euen of profeſſors are ſicke of the louelove of the world and of the things that are in the world, 1. Ioh. …. 15.which therefore hauehave not the louelove of God in them. But not one of twentie, not one of an hundred, not one of a thouſand is ſicke of the louelove of the word, and of this good, wel pleaſing, and perfect will of God. On that all that do indeed louelove this will of God, were ſicker then they are, to ſee ſo few ſicke of louelove to the ſaid will of God; yea ſo ſicke of hatred vntounto it, that they perſecute all them that do moſt louelove it.
Touching conſolation; if our Sauiour pronouncedConſolation. Mat. 13. 16. 17. Luk. 10. 23. 29. the eyes and eares of his Apoſtles bleſſed, becauſe they ſaw and heard thoſe things that many Prophets and righteous men, and Kings deſired to ſee and heare, and could not: how bleſſed are we, how may we reioyce, and in the ioy of our hearts bleſſe God, that ſee and heare thoſe things that we ſee and heare? For the Apoſtles themſelues had not then ſeen and heard the things that are now to be ſeene and heard. Chriſt had not then done ſo many miracles, as afterward he did. Neither had he ſpoken ſo many things as afterward, euen to the Apoſtles themſelues, both before and alſo after his reſurrection. Yea, before his reſurrection he had not ſpoken ſo many things that afterward he ſpake,Ioh. 6. 12. becauſe then they were not of capacitie to beare them. Neither alſo had Chriſt then ſuffered his bittereſt paſſion, the which made him thrice moſt earneſtly to pray to be deliuered from it, if it had bin poſſible, and if ſo it had pleaſedMat. 26. 39. &c. his Father; the agonie whereof made his ſweate like drops of blood trickling downe▪ to the ground; the extremitieLuk. 22. 44. whereof forced him moſt bitterly to crie out, My God my God, why haſt thou forſaken me? Chriſt had not then riſenMat. 27. 46. againe, nor aſcended into heauen, nor therefore led captiuitie captiue, nor giuen ſuch gifts vntounto men, as after his aſcenſion he did. Neither had the ſaid Diſciples ſeene ſo great a conuerſion of three thouſand ſoules in one day, as afterward they did. Neither had the Goſpell bin then, or long time after preached to the Gentiles, as afterward it was. Yea, long after Chriſts reſurrection, Peter himſelfe that had done ſo ſtrange miracles, was ſo ignorant of the abrogation of the law, touching the difference of meates in the time of the law, and of the calling of the Gentiles, that in a trance ſeeing by viſion▪ a veſſell full of all maner of liuing creatures, cleane and vncleane; and being bidden toAct. 10. 10. &c. riſe, kill, and eate; with great deteſtation he refuſed ſo to do, though he were very hungrie. When alſo vnderſtanding the meaning of the viſion, according thereunto he had preached to Coruelius and other Gentiles with him, how did the other Apoſtles and the reſt of the Church at Ieruſalem bewray their ignorance alſo of the calling of the Gentiles, by their offence at Peters preaching vntounto them, vntill Peter had made relation by what warrant and authoritie, and with what ſucceſſe from God he had done all that he did. We now here liuing, do know all theſe things: yea, we hauing bin Gentiles as well as any other, without Chriſt, aliens from the common wealth of Iſrael ſtrangers Epheſ. 2. 12. 13.from the couenants of promiſe, &c. do now through the grace of God partake with other Gentiles in their calling, and hauing bin farre off, are made nigh by the blood of Chriſt. Yea, we hauehave all the will of God written by the Apoſtles long after the former words of our Sauiour to the Apoſtles, whereunto (as we hauehave heard) nothing is to be added, or euer ſhall or may be added. How are we therefore to leape for ioy, and to reioyce with ioy vnſpeakable and glorious? 1. Pet. 1. 8.The Pſalmiſt often prophetically bade the Gentiles in the promiſe hereof to reioyce. Shall not we then much more reioyce that enioy this promiſe? Yea, let vsus teſtifie our ſaid ioy and thankfulneſſe for the matter of it, by making further vſe of inſtruction. Let vsus attend, yea the more abundantly (as the Apoſtle ſaith) attend: yea, he ſaithHeb. 2. 1. that we ought to attend to the things (of this will) that we hauehave heard, whereby we are thus bleſſed. The word tranſlated to attend, ſignifieth adhibere, to apply. What muſt we apply? Our eares to heare; yea alſo our minds more and more to vnderſtand; yea, our louelove, more and more to embrace and louelove it: our feare, more and more to ſtand in awe that we offend not this will of God: our delight, to take more and more pleaſure in it: our hope, more and more to expect with aſſurance the performance of eueryevery legacie therein bequeathed vntounto vsus: our hatred, more and more to loath whatſoeuer is contrary vntounto it: our zeale, to be more and more earneſt according to eueryevery occaſion for it. What more? Our mouthes to make confeſſion of it: yea, our whole man more and more to yeeld all obedience vntounto it, and to whatſoeuer is in our power for the aduancement of it, whereby we may the better teſtifie it to be indeed in our hearts. And all this we ought to do the more abundantly, according to the ſignification (as I ſaid) of the word tranſlated the more. Now this word being a comparatiue, muſt needs hauehave relation to ſome other, in reſpect of whom we muſt more abundantly apply our ſelues vntounto it. Who are they then whom we muſt more abundantly, and as it were without meaſure, as neuer being ſatisfied, ſo apply our ſelues to the things which we hauehave heard of this will? The Fathers that liued vnderunder the old Teſtament, mentioned in the beginning of the firſt Chapter to the Hebrewes. The rather muſt we labour ſo as before we ſaid, to apply our ſelues wholy to the things we hauehave heard out of this will, more abundantly then euer the ſaid Fathers did; becauſe Peter ſpeaking of thoſe Prophets by whom God had in old time ſo ſpoken to thoſe Fathers, as the Apoſtle ſpeaketh in that firſt verſe of the firſt Chapter to the Hebrewes; becauſe Peter (I ſay)1. Pet. 1. 12. ſpeaking of thoſe Prophets, ſaith, that it was reuealed vntounto them, that not vntounto themſelues (viz. ſo much) but vntounto vsus they ſhould miniſter the things which are now reported (or ſhewed) by the Preachers of the Goſpell, with the holy Ghoſt ſent downe from heauen▪ &c. Is it ſo? It is not then enough for vsus ſo to apply our ſelues to the things we hauehave heard and daily do heare, as the ſaid Fathers did, but we muſt labour ſo much the more herein to excell them, by how much the more the Lord hath bettered his will towards vsus aboue that that he did vntounto them. For to whomſoeuer much is giuen, of him much is required. But is it ſo with vsus? OhLuk. 12. 48. that it were ſo. But alas, alas, we come farre ſhort of them. The pooreſt of thoſe Fathers, in godlineſſe and in ſuch regard of thoſe things that they then heard, are much before vsus, euen before ſuch of vsus as account thēſelues the richeſt, in thoſe things that we daily heare or may heare, and whereby alſo we enioy many other mercies. It may be ſome of vsus hauehave now more knowledge; but if the godlineſſe of ſuch be not according, their ſinne is theLuk. 12. 47. greater.