it may be asked who they were that heere passed through by faith The answere is the Israelites But some will say wee reade in the Historie that when the people came to the red sea they were wonderfully afraide and murmured against Moses saying That it had beene better for them to haue liued in the bondage of Egypt then to come into the Desart and there die Now how can they murmure impatiently and fearefully and yet passe through by faith Answere At the first indeede they murmured when they saw the danger they were in hauing the huge Armie of Pharaoh following them and the red sea before them and hills and mountaines on each side But howsoeuer they murmured at the first yet when Moses spake words of comfort vnto them in the name of the Lord bidding them not to be afraid c and when he held vp his rod and entred into the red sea before them then they followed him by faith and heereupon the holy Ghost giues vnto them the title of true beleeuers Heere we may learne that true faith in Gods children is mingled with vnbeliefe The Israelites faith was true faith but yet it was very imperfect and weake for if it had beene perfect sound faith they would neuer haue murmured nor haue beene impatient and fearefull But looke as it is in nature so it is in grace In nature we cannot passe from one contrary to another but by the mixture of the contraries As in light and darknesse the one doth not followe the other immediatly but first there is a mixture of them both in the dawning of the day and closing of the night and so it is in other contraries euen in those which concerne the soule Vnbeliefe is a sinne faith is a vertue and grace contrary to it Now vnbeliefe cannot be expelled by faith before there be a mixture of them both and so when faith preuaileth vnbeliefe decayeth neither can faith be euer perfect because it is euer mingled more or lesse with vnbeliefe This plainely ouerthrowes the opinion of the Church of Rome who say that after a man is regenerate and beleeues there is nothing in him that God can hate For they imagine that he is so throughly sanctified that there is nothing in him which may properly be called a sinne but here we see their doctrine is false seeing faith vnbeliefe are alwaies mingled together Secondly as it falls out with faith so it is with the rest of Gods graces looke as faith is not perfect but mixed with vnbeliefe so are all other graces of God whatsoeuer The feare of GOD is not perfect in a man nor the loue of God for the feare of GOD is mingled with the feare of men and the feare of GOD for his mercy is mingled with the feare of GOD for his iudgements And heereby many are deceiued for when they feare GOD for his punishments they thinke themselues to be most miserable and voyde of grace but they deceiue themselues For there is no man vpon the earth that feareth GOD onely for his mercies and doth not feare GOD also for his punishments in part for Gods graces in this life are euer mingled with their contraries And therfore to imagine that a man may feare GOD for his mercies onely and not for iudgements also is to conceiue of such a man as none is nor can be in this life for the best feare that is in any man liuing is a mixt feare Further when Moses had spoken words of comfort vnto them the vnbelieuing and fearefull Israelites do stir vp their hearts to belieue So wee accordingly must labour and striue against that in-bred vnbeliefe which is in vs for euery man hath innumerable sinnes in him that resist faith and if they bee not checked and suppressed they will master his faith but hee that would haue faith to continue and last must striue against natural vnbeleefe as the Israelites do in this place and as the man in the Gospel Mark 9.24 when hee said to Christ Lord I beleeue helpe my vnbeleefe knowing that his vnbeleefe did suppresse his faith And so did the Disciples of our Sauiour Christ when they prayed Lord increase our faith Luk. 17.5 And Dauid beeing oppressed with deadnesse of heart stirres vp his faith saying Why art thou cast down my soule c. waite on God Psalm 42. v. 11. For he that hath faith is troubled with vnbeleefe and the more it troubles him the lesse he beleeueth vnlesse hee striue against it manfully 2. Quest. But how many of the Israelites beleeued and went ouer by faith Ans. Not all for Paul saith With many of them God was not well pleased for they were ouerthrowen in the wildernesse 1. Cor. 10.5 Which shewes that all that passed ouer had not true faith for some beleeued and by the force of their faith all went ouer safely Hence wee note this which hath beene often taught vs that an vngodly man receiueth many temporal benefits by the societie of Gods people which beleeue as here the vnbeleeuing Israelites had this benefit to goe through the redde sea safely by reason of those that beleeued And in the former example the brute beasts were freed frō killing by the Angel because they belonged to the host of the Lords people Now shall a brute beast haue benefit by beeing with GODs people and shall not a man much more Yes vndoubtedly for so wee may reade that for Pauls sake all the Mariners and Souldiers that were in the Shippe were saued from drowning Act. 27.24 This point must perswade euery one of vs to make choyce of the godly for our societie and company with whom we liue and conuerse for by them we reape many benefits and freedome also from many heauy iudgements The third point is this When did the Israelites beleeue This circumstance is worth the marking They beleeued when they passed through the redde sea for they beleeued not onely in generall that GOD was their GOD as hee had promised to their fathers but they beleeued that GOD would bee with them and giue them life in the middle of the redde sea A notable point They beleeued as it were in the middle of their graues for so might the redde sea be well called that GOD would giue them life euerlasting and preserue them safely through the sea and from their enemies In their example wee are taught the same dutie to doe as they here did The childe of GOD in this life hath innumerable causes of desperation and sometimes his owne conscience wil take part with Satan in charging the soule to bee in state of damnation In this heauie case what must bee done Surely at this time when a man is a cast-away in himselfe he must euen then beleeue beeing in hell as it were hee must beleeue that God will bring him to heauen It is nothing for a man to beleeue in prosperitie and peace but in time of desperation to beleeue that is a most worthy faith and indeede then
the matter of their mocking is religion and the professers thereof This ought not to be so for howsoeuer men may faile both in knowledge practice yet the professers of religion should not be so despised This abuse is growen to such a height that many refraine the diligent hearing of the word preached least they should be mocked But let these mockers know that heerein they shake hands with the diuell and with the persecuters of Gods Church for mocking is a kinde of persecution Young Christians should not be so dealt with but rather encouraged for the aduancement of the Kingdome of Christ. Thus dealt our Sauiour Christ with those that gaue any testimonie of the sparkes of grace when the young man said He had from his youth kept Gods commaundements the Text saith Iesus beheld him and loued him Marke 10.21 and hearing a Scribe answer discreetly he said vnto him Thou art not farre from the Kingdome of God Marke chapter 12. ver 34 Now we must be followers of Christ and walke in loue iudging and speaking the best of all professours accounting none for hypocrites till GOD make their hypocrisie knowen It is a note of a Christian to loue a man because hee loues religion on the contrarie to hate a man because hee is a Christian is a note of a persecuter and an enemie to Christ. And thus much in generall Now wee come in particular to the seuerall kindes of sufferings which these beleeuers endured by faith the first whereof is racking in these words others also were racked or as some translate it And others were beaten with clubbes For the words in the originall will beare either translation and both of them fitly agree to this kinde of suffering For in these times the enemies of GODs Church vsed to set the bodies of them that were to be tormented vpon rackes and engines whereon they stretched out euery ioynt and then did beat the whole body thus racked with clubs till the party were starke dead An example of this kind of suffering we haue in Eleazer a Iewe 1. Mac. 6. who vnder Antiochus was first racked and then beaten on euery part of his body vnto the death because he refused to eat swines flesh But some will say This cannot be any commendation of faith to be racked and beaten to death for malefactors and traytors are so vsed Ans. To preuent this obiectiō the holy Ghost addeth these words and would not be deliuered or would not accept deliuerance to shewe that this suffering was a notable commendation of true faith The meaning of the words is this That whereas some Iewes in the olde Testament were condemned to death for their religion by persecutors and yet had life and libertie offered vnto thē if they would recant and forsake their religion This proffer of life they refused and would not be deliuered vpon such a condition In this example of faith we are taught to hold fast true religion and to preferre the enioying of it before all the pleasures and commodities in the world yea before life it self This point Paul vrgeth in sundry exhortations saying Let him that thinketh he standeth take heede lest hee fall 1. Co. 10.12 forbidding vs to preserue our outward peace by communicating with idolaters And againe Stand fast in the faith 1. Cor. 16.13 Yea this is one maine point that Paul vrgeth to Timothy in both his Epistles to keepe faith and a good conscience And our Sauiour Christ in one of his parables Math. 13.44 compares the kingdom of heauen to a treasure hid in the field which when a man findeth hee hideth it goes home sels al he hath to buy the field Wherby he would teach vs that euery ones duty who would enioy the Kingdom of heauen is this In regard of it to forgoe and forsake all things else esteeming them to bee drosse and dongue as Paul did Philip. 3.8 What though a man had all the riches and pleasures of the world al things else for this life that his heart could wish yet if he want religion and a good conscience all he hath is nothing for so he wants the loue and fauour of God shall lose his soule for the ransome whereof all the world can doe nothing Wherefore we must hereby be admonished to haue more care to get and maintaine true religion and a good conscience than any thing in the world besides Now because nature will iudge it a part of rashnesse to refuse life when it is offered therfore to preuent this conceit against these beleeuers the holy Ghost sets downe a notable reason of this their fact to wit They refused deliuerance that they might receiue a better resurrection Many interpreters vnderstand these words of the resurrection at the day of iudgement simply as though the holy Ghost had said These Martyrs therefore refused to be deliuered from death because they looked to receiue at the day of iudgement a greater measure of glory euen for this that in obedience to God for the maintenance of true religion they were content to lay downe their liues This no doubt is the truth of God that the more wee humble our selues in suffering for the name of Christ in this life the greater shall our glory bee at the generall resurrection for our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall waight of glory 2. Cor. 4.17 And yet as I take it that is not the meaning of these words but their resurrection at the last day is here tearmed better than the temporall deliuerance offered vnto them For beeing in torments on the racke they were but dead men and when life was offered vnto them it was as it were a kinde of resurrection and in regard of the enemies of the Church a good resurrection but for that they would not lose the comfort of resurrection to life at the last day Here then are two resurrections compared together The first is a deliuerance from temporall death the second is a rising to life euerlasting at the last day of iudgement Now of these two the later is the better and that in the iudgement of Gods seruants and Martyrs So then the true meaning of these wordes is this These seruants of God refused deliuerance from temporall tortures and punishments because their care and desire was that their bodies might rise againe to life euerlasting at the day of iudgement which rising againe to life at that day they iudged farre better than to rise to a temporall life for a while in this world This reason wel obserued may teach vs these two speciall duties First to be carefull aboue all things for assurance in our consciences as these seruants of God had that our bodies shall rise againe to life euerlasting at the last day True it is wee make this confession with our mouthes among the articles of our Faith but we must labour to bee setled and resolued effectually in our hearts that
these our bodies be they neuer so miserably tormented here shall one day rise to life and glory by Iesus Christ. All the true Martyrs of Christ knewe and were resolued of this and this it was that made them so confident in their sufferings And if wee can attaine vnto it we shall finde great vse hereof both in life and death For our lyues this will moue vs to embrace true religion from our hearts and in all things to indeauour to keep a good conscience This Paul testifieth Act. 24.15 16 for hauing made profession of his hope in the resurrection both of iust and vniust he saith And herein I endeauour my selfe to haue alwaies a cleere conscience both towards God and towards men And for death this perswasion also is of great vse for it will notably stay the heart against the naturall feare of death It is a wonder to see how terrible the thoughts of death are to many a one Now this feare ariseth hence that they are not in heart resolued of their resurrection to life and glory at the last day for if they were they would endeuour themselues with patience and with comfort to vndergoe the pangs thereof though neuer so terrible Secondly hence we must learne so to leade this temporall life that when we are dead our bodies may rise againe to life eternall These Martyrs are a notable precedent herein vnto vs for they are so resolute to holde that course of life which hath the hope of glory that they will rather lose temporall life then leaue that course And indeede this duty is so necessary that vnlesse we order wel this temporall life we can neuer haue hope to rise to glory Quest. How should we leade this temporall life that we may rise to glory after death Answer This S. Iohn teacheth vs Reuel 20 6 Blessed and holy is he that hath his part in the first resurrection for on such the second death hath no power Wee must therefore labour earnestly to haue our part heerein This first resurrection is spirituall wrought in the soule by the holy Ghost causing him that is by nature dead in sinne to rise to newnesse of life whereof whosoeuer is truly partaker shall vndoubtedly rise to glory For they that are quickned in Christ frō the death of sin are made to sit together in heauenly places in Christ Iesus Eph. 2.5.6 Naturall death may seuer soule body for a time but it can neuer hinder the fruition of eternall life Wherefore as we desire this life which is eternall when we are dead so let vs frame our naturall liues to die vnto sinne while we are aliue Verse 36. And others haue beene tried by mockings and scourgings yea moreouer by bonds and prisonment The second kinde of suffering wherewith the seruants of God were then tried is mocking Touching the which we may obserue diuers points First whence it came No doubt it came from vngodly persons that were enemies to Gods Church true religion for here it is made a part of the triall of Gods Church by the enemies thereof Heere then beholde the state of mockers and scoffers at the seruants of God they are heere accounted wicked wretches and enemies to God and to his truth So Saint Iude speaking of certaine false Prophets which were crept into the Church calls them vngodly men Iude 4 which hee prooues afterward by their black mouth in euill speaking verse 8.10 And Ismaell is accounted a persecuter by the holy Ghost for mocking Isaac Galatians chapter 4. verse 29. And Dauid reckoning vp the degrees of sinners makes the chaire of the scornfull the third and highest Psalme 1.1 All these places shew the haynousnesse of this sinne and therefore if any of vs young or olde high or lowe haue beene ouertaken with it heeretofore let vs now repent and leaue it for it is odious in Gods sight Thou that art a scoffer mayst flatter thy selfe and thinke all is well let the matter prooue how it can words are but winde But knowe thy case is fearefull for as yet thou wantest the feare of God and art an enemie to Christ and his religion and one day thou shalt be iudged not onely for thy wicked deedes but for all thy cruell speakings Iude verse 15. Secondly whereas these seruants of God were tried by mockings it shewes that Gods Church in this world is subiect to this affliction It is not a thing newly begunne in this age of ours but hath beene alwayes in Gods Church from the beginning Genesis chapter 21. verse 9 Ismaell mocked Isaac and Isay brings in Christ complaining thus Isay chapter 8. verse 18 Beholde I and my children whom the Lord hath giuen me are as signes and wonders in Israell And Ieremie saith I am in derision daily euery one mocketh me Ieremie chapter 20. verse 7 Yea our Sauiour Christ vpon the Crosse when hee was working the blessed worke of mans redemption was euen then mocked by the spitefull Iewes Mat. 27.41 And Paul was mocked of the Athenians for preaching Christ and the resurrection Acts 17.18 Now if this haue been the estate of Christ our head of his most worthy Prophets and Apostles to be mocked scorned then must no child of God at this day think to escape for if they haue done this to the green tree what wil they doe to the dry Wherefore if we belong to Christ we must prepare for it and arme our selues with patience to vndergoe this triall The Disciple is not aboue his master nor the seruant aboue his Lord. If they haue called the Master of the house Beelzebub how much more them of the house Mat. 10.24 25 Thirdly whereas these seruants of God were tried by mockings and did endure the same by faith here we learn how to behaue our selues when we are subiect to mocking and derision especially for religions sake We must not returne mock for mock and taunt for taunt but with meeknesse of heart learne to beare the same When Christ was vpon the Crosse the Iewes most shamefully mocked him yet euen then did Christ pray for them And the same was Dauids behauiour as we may reade notably Psal. 38. verse 12 13 14 When his enemies spake euill of him what did hee Did hee raile on them againe No Hee was as a deafe man and heard not and as a dumbe man which openeth not his mouth euen as a man that heareth not and in whose mouth are no reproofes This was a rare thing in Dauid that he could thus bridle his affections in the case of reproach but read the 15. verse and wee shall see the cause Hee trusted in the Lord his God also hee considered the hand of God in their reproaches as 2. Samuel chapter 16. ver 10 and these things made him silent This example we must looke vpon and learne hereby with patience to possesse our soules vnder reproach The third kinde of suffering is Scourging They were not onely mocked for religion but also whipped and
gold siluer or promotion but reconciliation with my God and his fauour in Iesus Christ If thou hast these two then thou goest beyond Cain then shalt thou stand before God with Abell and be accepted Remember these two humiliation for sinne and desire of reconciliation these two is the summe of religion If thou hast these thou art blessed with Abell if not cursed with Cain howsoeuer thou liuest in the world If thou say Cain kill'd his brother and so would not I doe for all the world I will do no man hurt in body or goods This will not serue for it is said that God had no respect to Cain afore he kill'd his brother euen when he offred his sacrifice and therefore this duty is most necessary and there is no shifting it off 2. Cain offred as well as Abell yea Cain offred afore Abell as it is manifest in Genesis 4.3 And yet Abels sacrifice was better when it came to the proofe and was accepted not Cains which came first Hence we learn that a man may be more forward then many other in many outward duties of religion and yet not be accepted of God Another may be not so forward to the duty and yet when hee comes be better accepted Whence comes this what is forwardnesse in good duties a fault Nothing lesse but hence it is he that outwardly is most forward may come in hypocrisie without faith the want whereof makes his forwardnesse nothing worth Many such haue we in our Church great frequenters of places and exercises of religion and yet they come but as Cain did or it may be in worse intents Thy forwardnesse is to be commended but take this with thee also Care not so much to be first at the SermoÌ„ or to be there oftner theÌ„ other as to goe with true faith repentance a heart hungâ—ing for grace if not boast not in thy forwardnes Cain offred afore Abell yet not accepted so there may com an Abell after thee bring faith with him be accepted wheÌ„ thou with thy hypocriticall forwardnes shalt be reiected as Cain was Thirdly did Cain offer as wel as Abel Hence we learn that the Church militant is a mixt coÌ„pounded coÌ„pany of men not of one sort but true beleeuers hypocrites mingled together as here in the very infancy of the Church here was a Cain worshipping in shew as wel as Abell that worshipped in truth So was it in the infancy so in her perpetual growth so shal it be in the last age of the church the good shal neuer be quite separated froÌ„ the bad vntil Christ himself do it at the last iudgement Goates shall alwaies be mingled amongst the sheepe till Christ the great shepheard do separate them himselfe Math. 25.34 And he that imagineth a perfect separation till then imagineth a fancy in his braine and such a Church as cannot be found vpon the earth This being so let no man therfore be afraid to ioyne himself to the visible Church neither let any that are in it go out of it because the bad are mingled with the good for so it hath been alwaies euer wil be he then that wil go out of a Church because there be hypocrites in it must go out of the world for such a Church is not fouÌ„d but triuÌ„phant in heaueÌ„ Fourthly 〈◊〉 that Cain Abel offred hence we learne that the Church of God which truly professeth his name hath been euer since the beginning of the world For this Church was in the houshold of AdaÌ„ wheÌ„ there was no more but it in the world for sacrifice to God is a sign of the Church yea beside the sacrifice they had a place appointed where Adam his family came together to worship God For so much Cain intimateth Gen. 4.14 16. Cain went out from the presence of the Lord that is not onely out of his fauour protection but from the place of his solemne seruice where he wonted to manifest his special presence to his childreÌ„ seruing him and therfore Cain as being excomunicate complaines verse 14 because he must leaue it Thus the Church hath been froÌ„ the beginning therfore is truly call'd Catholike The Papists abuse this place notoriously for whereas the Church hath been so antient they argue therfore it is aboue the Scripture yea that we could not know it to be Scripture but by the antient testimonie of the Church We must know the Scripture is two wayes to be considered 1. As it was written penned by holy men and so it is later then the Church for Moses was the first penman of Scripture but secondly as it is the word of God the substance sense and truth therof is much more antient theÌ„ the Church yea without the word of God there can be no Church For without faith is no Church because the Church is a coÌ„pany of beleeuers and without the word it is no faith therfore no word no faith no faith no Church So then the Scripture was afore the Church but penned after Thus we see that Cain and Abell offered Now secondly what offred they sacrifices Sacrifices were vsed in the worship of God for two ends 1. When a sacrifice was offred especially of beasts when a man saw the bloud of the beasts poured out it put him in mind of his own sins and the desert of them taught him to say thus Eue as this creature is here slain his bloud distils drops away so my sins deserue that my bloud should be sâ—â—ed and my soule be drenched in hell for euer This creature can die but one death for it sinneth not but my sins deserue both the 1. and 2. death Secondly sacrifices serued to put theâ—â— in minde of the Messias to come and the slaying of the beasts shewed them how the Messias should shed his bloud giue his life for the â—irâ—s of the people These are the 2. principal ends of sacrifices for these 2. ends did Cain Abel offer Cain in hypocrisie and for fashion sake Abell in truth conscience and sinceritie As it was in the old sacrifices so is it in our Sacraments of the new Testament whereof the sacrifices were all types 1. In baptisme sprinkling of the water serues to shewe vs how filthily we are defiled with our owne sinnes 2. It signifies the sprinkling of the bloud of Christ vpon the heart of a sinner for his sanctification from sinne 2. In the supper the breaking of the bread signifies 1. how we should be broken in humiliation for our sinne and the pouring out of the wine how our bloud and life should be shed and poured out for our sinnes if wee had that that we deserue And secondly they represent vnto vs how the body of Christ was broken his bloud poured out for our sinnes which he was content to suffer vnder the wrath of his Father for our sakes so that we see both the sacrifices and
in the Iudgement and the mercy Hitherto of the first effect It followeth Prepared the Arke The 2. effect of Noahs faith wherby it is coÌ„mended is that he vpon a coÌ„mandement receiued froÌ„ God as we heard before doth make build an Ark wherin to saue himself his family CoÌ„cerning this Ark much might be spoken out of the book of Gen but it is not to our purpose which is no more in this Chapter but to shew the obedience and practice of faith and therein the excellencie of it Now the point here to be spoken of is not the matter nor the measure nor the proportion nor the fashion nor the vses of the Arke all which in the 6. Chapter of Genesis are fully described but the action and obedience of Noah in preparing it as God bad him whereof the holy Ghost in Genesis 6.22 saith Noah did according to all that God had commaunded him euen so did he Now in this action of Noahs faith diuers points of great moment are to be considered First why did God bid Noah make an Arke 120. yeeres before the floud when hee might haue built it in three or foure yeeres The answere is God did so for diuers causes some respecting the sinfull world as that they might haue longer time and more warnings to repent euery stroke of the Arke during these 120. yeeres being a loude Sermon of repentance vnto them Againe that they might be without excuse if they amended not and lastly that their iniquities might be full and their sinnes ripe for vengeance But of all these we will not speake because they concerne not Noah of whose faith we are onely to speake let vs therfore touch only those causes which concerne Noah And in regard of him the Lord did thus that he might try his faith and patience and exercise other graces of holinesse in him Thus God dealeth with his seruants alwayes hee exerciseth them many and strange wayes in this world He led the Israelites in the deserts of Arabia fourty yeeres whereas a man may trauell from Rameses in Egypt to any part of Canaan in fourty dayes and this God did to humble them and try them and to know what was in their heart Deut. 8.2 God promised Abraham a sonne in whom all the nations of the earth should be blessed Gen. 12.3 But he performed it not of 30. yeeres after Gen. 21.2 He gaue Dauid the kingdome of Israel and anointed him by Samuel 1. Sam. 16.13 But he attained it not of many yeeres after in the meane time was persecuted and hunted by Saul as a flea in a mans bosome or as a Partridge in the mountaines 1. Sam. 24.15 and 26.20 And thus God exercised him both in that and other his promises as he saith Psal. 40.1 In waiting I waited on the Lord and Psal. 119.82 Mine eyes faile for waiting for thy promise O when wilt thou comfort me Thus God dealt with them and thus in some measure hee deales with all his children to humble and to try them and to know what is in their hearts for that in these cases men doe alwaies shew themselues and their dispositions When men enioy all things at their will and wish who cannot make a faire profession but where men are long deferred and kept from that is promised and they expect and are so long crossed in their expectations then they appeare in their owne colours And as God dealt with them so will he one way or other doe with vs if wee be his seruants hee will at some time of our life or other lay some such affliction vpon vs as may try vs and our faith and our patience and our humility For if we be hypocrites and haue no true graces but onely a shew this will discouer it and if we haue true and sound faith and patience this will make them shine like orient pearles in their true and perfect beauty Secondly as God bad Noah build an Arke so long time before any neede of it so he did without denying or gainesaying So saith the story in Genesis He did according to all that God commaunded him And thus the holy Ghost saith here He being warned of God by faith prepared the Arke Where we learne That where true faith is there followeth true obedience to euery commaundement of God insomuch as a godly beleeuing man no sooner heareth any duty to be commaunded of God but hee thinks his soule and conscience is tied to obedience and this is the nature of true faith And it is as impossible to be otherwise as it is for fire hauing fewell not to burne Acts 15.9 Faith purifieth the heart namely from carelesse disobedience to Gods word for if from any corruption at all then from it especially because it is most contrary to the purenesse of true faiâ—h This being so sheweth vs not any fault in our religion as the Papists slander vs but the want of our religion and the want of true faith in the world for there is almost no obedience to Gods commaundements For first Turkes Iewes acknowledge not the Scriptures and the Papists haue set aside Gods commaundements to set vp their owne And few Protestants haue the feeling of the power of true religion nothing indeed but a bare profession but it must be a feeling of the power of it which produceth due obedience And alas wee see men obay not Gods commaundements God saith Sweare not by my name vainely keepe my Sabbath Where is there a man of many that feareth to breake these Alas there are more mockers of such as would keepe them then carefull and conscionable keepers of them How truly said Christ When the sonne of man commeth shall hee finde faith on the earth It is likely therefore these be the dayes wherin we may wait for the coÌ„ming of Christ for the generall want of obedience sheweth the generall want of faith But this obedience of Noah is better to be considered of for it was very excellent extraordinary there being many hindrances that might haue stopped him in the course of his obedience and haue perswaded him neuer to haue gone about the making of the Arke As first the great quantity of the Ark amounting to many thousands Cubits a work of huge labour great charge Againe the length of his labour to last 120. yeeres It is a tedious thing and troublesome to mans nature to be euer in doing and neuer to haue done Thirdly the building of it was a matter of much mockery to the world for it signified 1. the destroying of the whole world 2. the sauing of him and his These things were taunted at by the worldly wise men of that sinful age and he was loudly laught at by many a man to thinke all the world should perish but much more if all perished to imagine that he and his should be deliuered Lastly the building of the Arke was a harsh thing to nature and naturall reason in many respects for First that all the
coÌ„pany At Abrahams request had there bin but 10. righteous men in Sodome all had beene spared for their sakes Gen. 18.32 When Ioseph dwelt in Egypt all Putiphars house and all in it though hee were a heathen man were blessed for Iosephs sake Gen. 39.5 When Lot was deliuered out of Sodomes destruction the Angels asked him Hast thou any sonnes in law that they might haue beene saued for his sake Gen. 19.12 When Paul and 276. soules with him suffred shipwracke and were all in present danger of drowning God saued Paul and for his sake all the rest God gaue him the liues of all that were with him in the ship Acts 27.24 And so here Noahs children and their wiues are spared for Noahs sake Let this encourage all men to serue God in truth and vprightnesse seeing thereby they shall not make themselues alone blesâ—ed but bring downe Gods blessing euen on their houses children and posterities yea the very places where and the people with whom they dwell shall fare the better for them And thus we see the causes reasons why not Noah alone but euen his houshold were also saued In the fourth place let vs obserue how the holy Ghost saith that Noah built the Arke not for the sauing of himselfe but of his houshold and it is so said for two causes First to shew that Noah though he were the head gouernour yet was one of the houshold for in the word houshold himselfe is comprehended Maisters and Fathers though they be gouernours yet must thinke themselues members of the houshold so will they haue more care thereof when they esteeme themselues members of the body and parts of the whole Secondly to teach vs what care Noah had for his family euen so great as hee prepared the Arke to saue them withall Here is an example of a worthy Maister of a houshold and yet all this was but for a temporall deliuerance Now if hee was so carefull for their bodily safety how much more was he to saue them from hell and damnation which he knew to be an eternall destruction of both soule and body Therefore doubtlesse as he was a diligent Preacher of righteousnesse to that sinfull world so principalâ—y a diligent Preacher and Prayer and Catechiser of his owne family that so he might make them Gods seruants and deliuer them from the eternall fire of hell Noahs example is to be a patterne to all Parents and Fathers of families to teach them care not onely for the bodies bodily welfare of their families but especially for their soules and spirituall welfare And if they be bound by all bonds of nature and religion to prouide for the bodies of their children let reason iudge how much more straightly they are tied to looke to their soules But S. Paul saith He that prouideth not temporall things necessary for his family is worse then an Infidel 1. Timo 5.8 Then what is he who prouideth nothing for their soules Surely his case is extremely fearefull Therfore when thou hast prouided meat apparell a calling and mariage house liuing for thy child think not thou hast done and so maist turne them off The world may take them thus But God will not take them so at thy hands No the greater duty remaines behind thou must prouide for their soules that they may know God feare his name Thou must with Abraham Gen. 18.19 Teach thy family that they may walke in the wayes of God I know Abraham saith God that he will do it And surely God will know all such as do so By doing thus men shal make their houses Churches of God as here Noahs was it would be far better with our Church State if men did so Ministers in the Church Iustices in the Country should haue much lesse to do if Maisters of families would do their duties But to goe further let vs see more particularly what this houshold was that was thus saued by the Arke First it was a family of foure men foure women not men or women alone but both and consisting of as many women as men Thus God would haue one sexe to loue another and one to think themselues beholden to the other the beginning of the first world was by one man one woman Of the second by foure men and foure women but alwaiâ—â— equall And here also God would teach men not to contemne the other though the weaker sexe for God saued as many of them from the vniuersall floud as he did men Secondly how many were they in all but eight persons Of the whole world no more were saued A miserable spectacle See what sinne can doe It can bring many Millions to eight persons in a short time See what it is to offend God Let vs not then glory in our multitudes but glory in this that we know and serue God for otherwise if our sinnes cry out to him against vs he can easily make vs fewe enow Thirdly what were these eight persons not one seruant amongst them all there were none but Noah and his wife his three sonnes and their wiues It is meruailous that here were none of Noahs seruants Some thinke he had none and that the simplicity of those dayes required no attendance but that each one was seruant to him selfe And they seem to gather it out of Gen 7.1 where God biddeth Noah Enter thou all thine house into the Arke And when they entred they are recounted in the seauenth verse to be none but himselfe his wife and his children therefore say they in Noahs house there were no seruants But why might not Noah haue seruants as well as Abraham and Lot had doubtlesse he had But behold a wonderfull matter Noahs owne seruants would not beleeue his preaching but chose rather to liue loosely with the world perish with it then to liue godly with their Maister and be saued with him This was and wil be true in all Ages that in a wicked age or in a wicked towne a Maister shal not be able to gouerne his owne seruants but the streame of common wickednesse and ill examples of other men doth draw them from the obedience of their Maisters They can readily alledge for themselues we wil not be vsed more hardly then other mens are we will not be tied to our houres bound to so many exercises we will do as others do Thus would Noahs seruants do and perished with the world So hard a thing is it for a good man to haue good seruants in such times or places where wickednes raigneth And thus wee haue seene in some sort How the Arke saued Noah and his houshold and what this houshold of his was Now besides this end and vse of the Arke we are further to know that whereas this sauing of them was but a corporall deliuerance from a temporall death this Arke hath also a spirituall vse which we may not omit for as many of Noahs family as were true beleeuers
it This sanctification is called inward righteousnesse Now the Church of Rome saith A man may be iustified by this But it is not so as appeares by these reasons First this righteousnesse is in this life imperfect and that is proued by the Apostle where he saith VVee doe here knowe but in part 1. Corinth 13.12 Therefore our vnderstanding is but in part regenerate and as it so consequently all other parts or powers of our soule are but in part regenerate and in them all we are partly spirit and partly flesh Galath 5.17 Therefore if our sanctification be imperfect it cannot iustifie vs. Againe this righteousnesse is mingled with sinne and vnrighteousnesse and from this mixture comes the combat betwixt the flesh and the Spirit spoken of Galath 8.17 For these two are contrary one to the other If it be mingled with sinne then it cannot make vs righteous no nor the works of grace that come from it though God in mercy reward them And though as S. Iames saith They iustifie our faith and make vs iust before men Iames 2.21 Yet can they not iustifie vs before Gods Iustice nor at the barre of the last Iudgement will they passe for payment S. Paul saith 1. Corinth 4.4 I know nothing by my selfe yet am I not thereby iustified that is I haue so walked in my calling since I was an Apostle and Minister of the Gospell as I am not priuie nor guilty to my selfe of any negligence therein If he dare not stand to that to be iustified by iâ— who dare take hold when he refuseth Againe no man can doe any perfect good workes vnlesse hee be perfectly iust For how can perfection come out of imperfection But no man can be perfectly iust in this sinfull body as is proued in the first reason therfore his works here in this life cannot be such as may make him righteous But it may be obiected Though our workes haue some defects in them yet Gods mercy accepts them for righteous and iust and therefore they may iustifie vs. I answere As Gods mercy accepts them so must his Iustice be satisfied also but they being imperfect cannot satisfie his Iustice for Gods infinite Iustice requires perfect satisfaction But as for our best workes as they are done by vs weigh them in the balance of Gods Iustice and they are so light as they deserue damnation yet in Gods mercy in Christ their defects are couered and they are reputed good workes and are rewarded but we incroach vpon Gods mercy and abuse his Iustice if therefore wee imagine they should deserue Gods mercy or be able to iustifie vs in his sight Thus then seeing Legall righteousnesse faileth vs let vs come to Euangelicall Euangelicall righteousnesse is that that is reuealed in the Gospell and should neuer haue beene reuealed if that of the Law could haue saued vs. But when it not by defect in it but default in our selues could not then God in mercy affordeth vs another in the Gospell Euangelicall righteousnesse is that that is in Christ Iesus his it is that must make a man righteous before God But this Christ was an extraordinary person consisting of two natures Godhead Manhood And accordingly hee hath a double righteousnesse in his holy person First as he is God he hath in his nature the righteousnesse of God and that is vncreated and infinite and therefore incommunicable and so none is nor can be righteous by it Secondly there is in Christ a righteousnesse of his humanity and this though it be finite and created yet is it beyond measure in comparison of the righteousnesse of man or Angell So saith S. Iohn 3. God giueth not him the Spirit by measure This righteousnesse of Christ as man or Mediator consisteth in two things 1. In the purity of his nature 2. In the perfection of his obedience The first branch of our Mediators righteousnesse is the holinesse of his humanity which was perfectly sanctified in his conception by the powerfull operation of the Godhead and this was done at the first instant of his conception in the virgins wombe From this purity of nature proceeded his obedience which was as perfect as his nature was pure and so pure a nature made a plaine way to perfect obedience And therefore as his conception was free from sinne originall so was his whole life from the least sinne actuall Now the Mediators obedience was double Actiue Passiue And both these he performed in his owne person His Passiue obedience was his passion or suffering of whatsoeuer the Iustice of God had inflicted on man for sinne whether for soule or body The Actiue obedience of the Mediators person was his perfect fulfilling of the morall Law in all duties to God or man in thought word or deede and all this for vs in our steade and on our behalfe And here is true righteousnesse for where the nature of anie person is perfectly pure and the obedience perfect the righteousnesse of that person is perfect And I saye all this was done by him for vs hee suffered all that wee should haue suffered and suffered not hee did that which wee should haue done and did not And this is that righteousnesse by which a sinner is made righteous before God For seeing legall cannot it is this that must And now wee haue found that righteousnesse by which Noah and all holy men were made and counted righteous namely that that is resident in the holy person of Iesus Christ the Mediator And yet this is aboue and beyond all reason that one should be iustified by anothers righteousnesse and the doctrine though it be of God and grounded neuer so strongly on Gods word yet hath it enemies and is mightily oppugned by the Church of Rome Therefore let vs first proue it and then answere the obiections to the contrarie Wee proue it thus First from plaine Scripture 1. Corinth 3.24 Hee that knew no sinne was made sinne for vs that we might be made the righteousnesse of God in him What can be said plainer he was made sinne for vs and wee righteousnesse by him Therefore as Christ was no sinner in his owne person but our sinnes were laid vpon him and so he was made a sinner by our sins so though we be not righteous in our owne persons yet hauing â—hrists righteousnesse imputed to vs we are made righteous by his righteousnesse Againe the righteousnesse that must saue vs must be the righteousnesse of man and God as in the aforenamed place it is said that wee might be made the righteousnesse of God in Christ. But no mans owne righteousnesse can make him the righteousnesse of God nor can Gods righteousnesse be the righteousnesse of man therefore it remaineth that onely Christ being both God and man hath in him that righteousnesse which may make a man the righteousnesse of God Thirdly the Scripture saith Christ is the end of the Law to all that beleeue Rom. 10.3 The end of the Law that is not the taker away
hee worshipped vpon the ende of his staffe Yet further there may be a question moued about the words for if wee reade the Historie in Genesis it is there saide that Iacob worshipped towards the end or toppe of his bed Genesis 47. Now there is great difference betweene these two To worshippe on the toppe of his staffe and on the toppe of his bed How therfore can they stand together Ans. They may stand wel together and be both true for when Iacob was about to giue vp the Ghost and was ready to die hee raised vp himselfe vpon his pillowe towards the beds head and thereon rested his body Now because his body was weake and feeble hee staide himselfe also vpon his staffe and thus comparing the places together we see there is no repugnancie in them Againe this wee must knowe that the same sentence of Scripture may be diuersly read in diuers places of Scripture without any impeachment to the truth certainty or perfection of Scripture for when the holy Ghost speaketh the same thing often yet in different tearmes as in this place the diuersity of wordes doth enlarge or open the sense and meaning but no way corrupt or depraue the same And thus much for the words Now to come to the fact it self in Iacobs worship three circumstances are to be considered 1. The occasion 2. The time 3. The manner of it The occasion of Iacobs worship heere spoken of as we may reade Genesis 47 was this when the time drew neere that Iacob must die hee called for his sonne Ioseph and chargeth him deepely That hee should not burie him in Egypt when hee was dead but that hee should carie him thence and burie him in the buriall of his Fathers Ioseph consents vnto his Fathers request and yet Iacob for certaintie makes him to sweare that hee shall doe so and Ioseph sware vnto him Now vpon this issue that Iacob had with Ioseph the Text saith That Israell worshipped towards the beds â—ead that is hee praised GOD and gaue thankes vnto him for this benefite that hee should be buried with his Fathers Abraham and Isaac And yet this benefite did not so much concerne himselfe as his children for the carying of his bones thither was to be a token and pledge and a certaine assurance vnto them that the Land of Canaan should be theirs and that God would bring them thither againe In this circumstance obserue a notable dutie belonging vnto Fathers and Masters of families they must in their life time haue care of their posteritie and vse all meanes to helpe them and benefite them in the faith not onely while they are aliue but also after they are dead after the example of this holy Patriarch and when they haue obtained this benefite for them they must be glad in their hearts and reioyce and thereupon take occasion to praise the Lord as Iacob did in this place 2. Circumstance The manner how hee worshipped Which is set downe in these words on the end of his staffe This circumstance is worth the marking for good Iacob by reason of the weakenesse of his body and olde age was not able to come forth of his bed and kneele downe or prostrate himselfe but raiseth himselfe vp vpon his pillowe towards his beds head and by reason of feeblenesse being not yet able to sit vpright he doth leane and beare himselfe vpon his staffe Heere wee learne that wee must not onely worship GOD with our soules and hearts but with our bodies also for GOD hath created both and therefore will be worshipped in both 1. Corinthians 6. verse 20. Olde Iacob might haue excused himselfe that by reason of the weakenesse of his body hee was not able to adore GOD with any bodily reuerence but yet wee see hee leanes vpon his staffe and so making supply to his bodily weakenesse adoreth GOD with his bodie Question In what kinde of gesture then must we worship God with our bodies Answere The word of GOD doth not prescribe any by way of limitation For sometimes our Sauiour Christ prayed kneeling Luke chapter 21. verse 41 sometimes groueling Matthew chapter 26. verse 59 sometime standing Iohn chapter 11. verse 41 as also did the Apostles And the Scripture approoueth the Publican who stoode a-farre off and prayed Luke chapter 18. verse 13. Elias also 1. Kings chapter 18. verse 42 is saide to pray with his head betweene his legges so that wee haue no certaine forme prescribed vs onely this wee must vse that gesture which may best set forth and declare our humble heart and holy affection vnto God Here then is confuted an opinioÌ„ of those which thinke that a man may worship God with his heart yet worship images with his body that he may bee present at idolatrous worship yet keep his heart vnto God But Iacobs behauiour in this place doth both confute and condemne them for he thought his body as due to God as his soule and therefore worshipped God with both 3. Circumstance The time when hee worshipped God thus namely when he was dying euen then he worshipped God In this circumstance we may note diuers things First here behold the bad practice of the world for many men when they are dying now-adaies are so farre from following Iacobs example in worshipping and praising God that then they are faine to call for men to teach them how they should worship God hauing spent the former part of their life carelesly in regard of their soules following worldly profits and pleasures neuer thinking of their duty to God till they die But what a fearefull course is this that men should thus brutishly goe on from day to day not knowing how to worship God Well all such as loue their owne soules and would be like to godly Iacob or as our Sauiour Christ said to Nathaniel would be true Israelites Ioh. 1.47 the naturall sonnes of old Israel indeede they must haue care so to liue in this world that they may worship God when they die therfore they must not deferre but learne betime the knowledge and feare of God that when death comes they may bee able to shewe forth and practice the same It is a lamentable thing to coÌ„sider how the diuel bewitcheth mens hearts so as they liue in the world as though they should neuer goe out of it neuer caring for religion till the day of death come vpon theÌ„ then it is too late to learne But this is to followe Esau and not Iacob who is therefore condemned by the holy Ghost 2 Againe in this that Iacob worshipped God at his death we learne this That as men liue so they die for the most part Iacob was brought vp in Gods worship therein liued all his life long and looke as hee liued so he died for when he died hee worshipped God resting his body on the end of his staffe This same truth is verefied now and shal be for euer let a man worship God through the course of
and lip-faith and to be endued with true sauing faith whereby we may profitably heare the word and receiue the sacraments and so enioy Gods most excellent promises in Christ. Men may lie and be deceiued but God is truth it selfe and cannot lie and therefore as he hath made his promise of life to beleeuers and to no other so will hee surely accomplish the same to them and to no other Wherefore if we loue our soules and desire life let vs get into our hearts the grace of faith And thus much of the third effect of their faith The fourth and fift effects which I will handle together are these Stopped the mouths of Lions Quenched the violence of the fire For the fourth Whereas some of these persons are said to haue stopped the mouthes of Lions it is to be vnderstood of Daniel as appeareth in the 6. Chapter of that booke For Daniel through the malice of others that incensed the Kings wrath against him was cast into the denne of hunger-bit Lions But Daniel euen then beleeued in the Lord and put all his trust in God and for this cause the Lord by his angel stopped the mouthes of the Lions and as it were sealed vp their pawes that they could not hurt him The fift effect in quenching the violence of the fire must bee vnderstood of Shadrach Meshach and Abednego the companions of Daniel which three as we may read Dan. 3. refused to worship the golden image which Nabuchadnezzar had set vp For which cause they were cast into an hot burning Ouen but they put their trust in God and claue fast vnto him in obedience euen to the hazzard of their lyues Whereupon the Lord by his omnipotent power did most miraculously preserue them by staying the rage of the fire contrary to the nature thereof that it had no power ouer their bodies nay it did not burne the haire of their heads nor cause their garments to smell And therefore they are said to haue quenched the violence of it because it had no power ouer them thogh it burned most fiercely but was to them as though it had been quite put out and quenched Now ioyn these two effects together they affoord vs good instructions First here wee learne how to behaue our selues in time of danger and at the point of death Euen as these foure men did so must we from the bottome of our hearts forsake our selues and put all our trust in Christ. This did Daniel when he was in the Lions den and this did the 3. Children in the hot fiery furnace And this hath beene alwaies the auncient practice of Gods children in all ages At the very point of death and in the extremitie of all danger they rested themselues wholly vpon the mercifull promises of the true God The time wil come vpon vs all wherein wee shall be called to the practice of this duty for we must all passe the doore of death once lie in the pangs thereof Now what shall we doe when we lie halfe dead gasping panting for breath able to speake to no man nor to heare any speaking to vs when all comfort of the world failes vs Surely we must then at that very instant labour to leaue our selues and this world and yeeld vp our selues by faith into the hands of GOD and cleaue fast vnto Christs Passion from the bottome of our hearts and he will surely deliuer vs from the danger stopping the mouth of Satan that roaring Lion quenching the fire of hell that it shall not touch vs. But some will say if this be all we must doe then all is well for this I can soone doe when time serues and therefore I will take no care till then Answer Beware of spirituall guile for it will be found a most hard matter for a man to rely and cast himselfe wholly vpon Christ in the houre and pang of death For then aboue all times is the diuell busie against vs then will the conscience stir if euer and the body being tormented the soule must needes be wonderfull heauie This we may see by the state of our Sauiour Christ in his agony and passion and therefore wee must not reckon so lightly of this duty Question But if it be so hard a thing how could Daniell and the three children doe it Answer They were prepared for it for they rested vpon God in the time of peace and so were enabled to rely vpon him in time of perill Euen so if we would beleeue in God when wee die then shew forth our faith we must while we liue put our trust in him and shew it by obedience for rare it is to finde a man that liues in vnbeliefe to shew forth faith at his end And therefore while wee haue health strength and peace wee must labour to beleeue and then shall wee finde the comfort of it in time of perill and of death Secondly from these two effects of faith wee obserue further that Gods diuine prouidence doth firmely rule and gouerne the whole world Ordinarily God gouernes the world by secundarie causes setting one creature ouer another and ordaining one to doe this thing and another that and accordingly they worke but we must not thinke that God is bound to any of these meanes but is most free to vse them or not to vse them Ordinarily he executeth this or that punishment by this or that creature and so by meanes conuayes his blessings but yet he can work without them as here we see For he preserues his creatures against the ordinary meanes as Daniel from the Lions whose nature is to deuoure and against the nature of fire he saued the three children in the fire So that God worketh by meanes but yet freely because he can work at his pleasure either without or against meanes and his powerfull hand sauing against meanes shewes his ruling and disposing prouidence ouer all things Thirdly by these effects of their faith wee learne that Gods goodnesse and mercy towardes beleeuers is farre greater and more vnspeakeable than euer he promised or they could exspect This point is carefully to be considered of vs all for it is of singular extraordinary vse especially in time of perill and trouble and yet we see it is the plaine truth of God and therefore Paul giues thanks and praise vnto God who is able to do for vs exceeding aboundantly aboue all that wee aske or thinke Daniel put his trust in the Lord when he was in the Lions den and what doth he obtaine for his labour the Lord neuer promised to stop the Lions mouthes neither did Daniell euer presume vpon that deliuerance and yet the Lord saued him And so the three childrē though they made no account of their liues because God had not promised to keep them frō burning yet they com out in safety For God in mercy so quenched the heat of the fire vnto thē that thogh it burnt to death those that cast them in yet
many Parents is farre otherwise for whereas they should first seeke vnto the Lord and come to his Prophet they either runne first to the ordinary meanes of physicke or being worse disposed seeke help of wizards blessers by their charmes and sorceries forsaking GOD and running to the Diuell Indeede the vse of lawfull meanes is not to be discommended simply but this preposterous course is blame-worthy and depriues many of Gods blessing in the meanes That they seeke helpe of Physick before they haue sought to the Lord in this holy practice of faith Quest. But how can the parents faith benefit the childe Answ. It cannot procure vnto it eternall life for euery one must bee saued by his owne faith in Christ. And yet the childe receiues many a good blessing at Gods hand by meanes of the Parents faith as namely the benefit of the couenant of grace in the seales thereof besides the fruition of many temporall blessings as life it selfe in this place The consideration hereof must mooue all parents aboue all things to labour for true faith for by the practice hereof they shall be able to bring the greatest blessing vpon themselues and their children and vpon the lawfull meanes which they shall vse for their good Say the Lord shall lay his hand vpon children and seruants in a family what must parents and masters doe Surely the best way for helpe is the practice of faith in true humiliation for sinne and prayer to God for mercy and for a blessing vpon the meanes which they shall vse In all societies this is true that by the faith of the gouernors many curses are remooued and many blessings procured God sends his Iudgements among vs daily and we knowe not when other moe shall befall vs but for the remoueall and preuēting of them we must giue our selues to true humiliation and praier and so shal we finde the Lords mercy towards vs as these two women did And thus much of this tenth fruit of faith and of them all seuerally Now from them all ioyntly together obserue this speciall point That faith is such a grace of God as doth bring downe from heauen vpon euery beleeuer all Gods blessings that are needfull for him Who is hee that desires not to bee made partaker of GODs blessing◠needfull for him both in soule and body Well the onely way and meanes hereto is to get a true and liuely faith and to put the same in practice in all such duties as God shall require at our hands The worthy men before named obtained al the former most wonderfull blessings by meanes of their faith By it they scaped the edge of the sword they quenched the violence of the fire waxed mighty in battel c. as wee haue heard Now if faith be such a notable grace of God then aboue all things in this world let vs labour for it We must not content our selues with lip-faith and so presume vpon Gods mercies but wee must labour for a true and liuely faith in Christ which may purifie our hearts and bring forth fruit in our lyues Here are strong motiues to perswade vs hereunto for what doe wee desire riches honour or fauour and grace in the world would wee haue health and strength nay the fauour of God which is all in all then looke to get true faith for in the practice thereof thou shalt obtaine of God all needfull blessings both temporall and spirituall Many toyle themselues exceedingly by worldly meanes to get temporall blessings as health wealth honour c. and yet neuer attaine thereto because they seeke them not by faith I confesse naturall men get many good things but to them they are no blessings because they want faith both in getting and keeping of them for they lay all religion aside and toyle themselues wholly in worldly meanes This course the childe of God must beware of Say that a Prince bids one of his seruants goe to his Treasurie and there inrich himselfe with Iewels with gold and siluer and with whatsoeuer he lacketh what will this man doe Surely first hee will call for the keyes wherby he may vnlocke the doors and chests for else he can get nothing Behold in the Ministerie of his word God shewes vs his full treasury wherin wee may inrich our selues with all his blessings Now wee must not with the foole runne without the key but labour first for true faith which is that key whereby Gods heauenly treasures are opened vnto vs and we must be sure that we haue a sound key that is a true and sound faith which may strongly turn about the lockes of Gods treasury For this is most certaine he that doth vnfainedly beleeue shall neuer want any thing either in body or soule that is good for him to haue Euery one will say hee beleeues but the truth is that true faith is rare for mens hearts are not purified nor their lyues changed but they remaine as sinnefull as ever they were which causeth Gods iudgements to be rife among vs. Wherefore as we desire our owne good both in soule and body so let vs labour for true faith and shewe forth the power of it in our lyues And thus much of these Iudges and Prophets and of the fruits of their faith Beleeuers vnder the Maccabees VERSE 35. Others also were racked and would not bee deliuered that they might receiue a better resurrection IN these words the author of this Epistle proceedes to the fourth order of Examples of faith contained in this Chapter wherein as in the former lastly handled hee proceedes briefly heaping vp in fewe words many worthy exāples of faith cōcealing the names of the parties onely setting downe those things for which their faith is commended vnto vs. And this fourth and last order of examples comprehendeth such beleeuers as liued vnder the regiment of the Maccabees and afterward to the comming of Christ. For of beleeuers in former times it cannot be vnderstoode because there is a manifest distinction put betweene these beleeuers and the former Iudges Kings and Prophets in these words others also whereby it is plaine that heere he propounds examples of beleeuers different from those which hee mentioned before And it is also plaine that these beleeuers liued before the comming of Christ. For howsoeuer the Christians in the Primitiue Church were racked scourged and tormented after this sort yet of them this place cannot be vnderstoode because they enioyed the promise of the Messias but these heere mentioned enioyed not that promise in their dayes but wayted for it by faith and therein died Verse 39. And indeede in the time of the Maccabees the Church of the Iewes was wonderfully persecuted by Antiochus about two hundred yeares before Christ as we may see 2. Maccabees 4. and 6. chapters Question Where had the Author of this Epistle this large narration of these strange persecutions seeing they are not registred in the bookes of the olde Testament Answere Wee may iudge that hee